LIBRARY 

OF  THE 

University  of  California. 

GIFT   OF" 

Mrs.  SARAH  P.  WALSWORTH. 

Received  October,  1894. 
Accessions  No.£f~J$~3 jy-     Class  No. 


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MORNING  AND  EVENING 


EXERCISES  FOR  THE  CLOSET 


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<£turg  JUag  in  tlje  f)eat\ 


REV.   WILLIAM  JAY, 

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Or  ABQTLE  CHAPEL,  BATH. 


*Mvr«r  be  witoout  a  book  in  daily  reading,  of  a  direct  scriptural  and  devotional  tendency."— Hals. 


^>>  of'trarii     ^ 
[UHI7BESIT 


orkT%! 


NEW-Y 

HARPER  &  BROTHERS.  PUBLISHERS, 

329   &    331    PEARL    STREET, 
FRANKLIN   SQUARE. 

185  9. 


*7nr 


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I 


MORNING   EXERCISES 


FOR 


EVERY   DAY    IN    THE    YEAR. 


'•  Never  be  without  a  book  in  daily  reading,  of  a  direct  Scriptural  and  devotional  tendency.''— Hal I 

"  The  testimonies  of  thy  grace, 
I  set  before  mine  eyes ; 
Thence  I  derive  my  daily  strength. 

And  there  my  comfort  lies. 
Thy  word  is  everlasting  truth ; 

How  pure  is  every  page  ! 
That  Holy  Book  shall  guide  our  youth, 
And  well  support  our  age." — Watt*. 

"  Not  to  know  at  large  of  things  remote 
From  use,  obscure,  and  subtle,  but  to  know 
That  which  before  us  lies  in  daily  life, 
Is  the  prime  wisdom.    What  is  more  is  fume, 
Emptiness,  or  fond  impertinence  ; 
And  renders  us,  in  things  that  most  concern, 
Unpractised,  unprepared,  and  still  to  seek." — Milton. 

"  The  prophet  who  hath  a  dream,  let  him  tell  a  dream ;  and  he  that  hath  my  word,  let  him  speak  my 
faithfully.    What  is  the  chaff  to  the  wheat  ?  saith  the  Lord  "— Jkb e  m i  ah 


PREFACE. 


A  publication  is  not  rendered  improper  or  needless  because  works  of  a  sim- 
ilar nature  have  preceded  it.  Little  would  ever  issue  from  the  press  if  such  a 
principle  were  admitted.  For  what  new  thing  is  there  under  the  sun  ?  Neither 
is  an  author  in  this  case  supposed  to  undervalue  the  labours  of  those  who  have 
gone  before  him.  He  only  adds  to  their  number,  with  his  own  probabilities  of 
excitement.  And  he  may  awaken  fresh  attention  in  the  minds  even  of  those 
who  have  made  use  of  his  predecessors,  while  he  may  fall  into  the  hands  of 
some  who  have  to  begin  this  kind  of  reading.  Every  author,  too,  has  not  only 
his  own  connexions,  but  his  own  manner ;  and  thus,  as  the  tastes  of  readers 
vary,  more  individuals  can  be  gratified. 

The  following  pages,  it  is  believed,  will  be  found  to  differ  a  little  from  works 
of  the  same  species ;  especially  in  making  the  Exercises  always  express  more 
fully  the  import  of  the  textual  motto  at  the  head  of  them  ;  in  the  arrangement  01 
a  greater  diversity  of  subjects  ;  in  the  selection  of  more  passages  from  the  less 
observed  and  less  improved  parts  of  Scripture  ;  and  in  the  seizure  of  hints  of  in 
5truction  from  the  more  indirect  and  incidental  strokes  of  the  Sacred  Penmen. 

The  author  confesses  the  work  was  much  more  arduous  in  the  execution 
than  he  had  apprehended  in  the  prospect.  The  cfa'e/"  difficulty  arose  from  the 
necessity  of  so  much  compression  and  brevity.  It  was  found  no  easy  thing,  in 
two  or  three  pages,  not  only  to  secure  the  spirit  of  the  passage,  but  to  give  it 
some  illustration  and  effect,  by  glimpses  of  scenery,  and  glances  at  historical 
facts,  and  traits  of  character,  where  diffusion  and  particularity  were  forbidden. 
While  he  makes  no  scruple  to  avow  that  this  was  his  wish  and  design,  he  la 
ments  sincerely  that  he  has  not  more  perfectly  succeeded  in  accomplishing 
them.  Leisure,  and  an  exclusive  dedication  of  himself  to  the  plan  for  some 
months,  or  even  weeks,  might  have  yielded  something  more  satisfactory.  But 
complaint  is  useless,  and  apology  vain.  He  has  done,  in  his  circumstances, 
what  he  could.  And  it  yields  him  pleasure  to  think  that,  besides  some  othei 
works  of  a  general  nature  for  the  religious  public,  and  especially  several  for  the 
use  of  families,  he  has  now  produced  something  more  particularly  for  the  closet 

The  writer  has  always  been  attached  to  publications  of  this  kind ;  and,  from 
his  own  experience  and  observation,  he  is  convinced  of  their  adaptation  to  use- 
fulness. He  cannot  but  wish  that  Christians  would  read  the  Scripture  itself  more, 
and  endeavour  to  reflect  themselves  on  the  passages  which,  either  in  a  continued 
course,  or  in  selections  at  the  time,  come  before  them.  The  power  of  doing  this 
would  improve  by  the  use,  and  the  pleasure  and  advantage  resulting  from  the 
facility  would  amply  reward  any  difficulty  in  the  acquisition.  But  it  is  to  be 
lamented,  many  do  not  reflect ;  and  so  the  customary  and  cursory  perusal,  for 
want  of  thought,  produces  little  impression  ;  and  the  paragraph  or  chapter — or 
it  may  be  even  chapters — are  immediately  forgotten.  But  a  verse  or  sentence, 
separately  placed  before  the  eye,  is  more  distinctly  remarked ;  and,  being  illus- 
trated in  a  brief  and  lively  comment,  is  more  easily  remembered.  To  supply 
such  assistance  cannot  be  reckoned  an  attempt  to  lead  people  from  the  Word  of 
God,  but  to  it ;  and  it  may  teach  those  who  use  it,  in  time,  to  do  for  themselves 
what  it  may  be  necessary  at  first  in  another  to  do  for  them. 

As  to  the  subjects  of  these  Exercises,  the  author  has  aimed  to  blend  doctrine 


iv  PREFACE 

experience,  and  practice  together.  There  is  danger  of  Antinomianism  when  the 
attention  is  too  exclusively  called  to  doctrinal  points  ;  of  enthusiasm,  when  it  is 
too  exclusively  attached  to  experimental ;  and  of  legality,  when  it  is  too  exclu- 
sively confined  to  practical.  It  is  the  proportioned  admixture  of  sentiment,  feel- 
ing, and  duty,  that  qualifies  each,  and  renders  them  all  not  only  safe,  but  profit- 
able. The  writer,  also,  has  not  limited  himself  to  the  usual  mode  of  making  the 
subjects  of  such  meditations  always  of  the  consolatory  kind.  Christians,  in  the 
Divine  life,  want  something  besides  comfort.  They  are  to  have  their  pure 
minds  stirred  up,  by  way  of  remembrance  ;  to  suffer  the  word  of  exhortation  ; 
to  hear  the  reproofs  of  wisdom  ;  to  walk  humbly  with  God,  and  wisely  with  men. 
Indeed,  the  best  way  to  gain  comfort  is  not  always  to  seek  it  directly,  but  medi- 
ately ;  and  the  medium  may  require  self-denial  and  patience.  It  is  the  same 
with  comfort  as  with  reputation  ;  it  is  more  certainly  secured  as  a  consequence, 
than  by  making  it  a  mere  design. 

The  writer  has  not  often  put  the  Exercise  into  the  form  of  a  soliloquy,  or  gen 
erally  expressed  himself  in  the  language  of  the  first  person.  He  found  the  com- 
mon mode  of  address  better  suited,  especially  to  the  explanatory  and  hortative 
parts  of  his  design.  Why  should  not  the  reader  consider  himself  the  addressed, 
rather  than  the  speaker  ?  and,  by  immediate  application,  make,  as  much  as  possi- 
ble, the  reflections  his  own  ? 

As  to  the  style  itself,  what  was  principally  designed  for  pious  use  in  retire- 
ment could  not  be  too  clear,  and  easy,  and  forcible,  and  pointed  j  too  much 
abounding  with  terse  briskness,  and  naivete  of  expression ;  too  free  from  the 
tameness  and  smoothness  by  which  common  but  important  truths  are  aided  to 
slide  down  from  the  memory  into  oblivion. 

In  seven  hundred  and  thirty  Exercises,  there  may  be  some  coincidences,  and 
the  same  thought,  image,  or  example,  may  occur  more  than  once.  It  was  hardly 
possible  to  prevent  it,  as  the  whole  series  could  not  be  kept  in  memory,  or  be 
continually  compared.  As  the  work  advanced,  the  subjects  too  frequently  in- 
creased in  length,  beyond  the  bounds  he  had  prescribed  himself.  The  case  was, 
the  printer  pressed  upon  him,  and  he  had  not  time  to  be  short. 

But  enough  of  this.  The  author  commends  the  work  to  that  part  of  the  pious 
public  who  love  and  practise  retreat ;  who  wish  not  only  to  read  the  Scriptures 
alone,  but  to  observe  their  beauties  and  advantages ;  who,  while  they  neglect 
not  their  own  meditations,  are  thankful  to  derive  help  from  others,  and  often  ex- 
claim, "  A  word  fitly  spoken,  how  good  is  it !"  who  wish  to  be  in  the  fear  of  the 
Lord  all  the  day  long ;  who  would  not  have  their  religion  a  visiter,  but  an  in- 
mate ;  who  would  speak  of  Divine  things,  not  by  a  kind  of  artificial  effort,  but 
out  of  the  abundance  of  the  heart ;  and  who  know  how  much  it  conduces  to  our 
sanctification  to  keep  the  mind  filled  with  good  things,  not  only  as  these  will  ex- 
clude base  intrusions,  but  will  be  sure  to  leave  somewhat  of  their  own  tinge  and 
likeness  behind. 

As  to  readers  of  this  character,  the  author  trusts  the  materials  here  furnished 
will  not  be  unacceptable,  of  whatever  religious  denomination  they  may  be  found 
He  considers  the  community  in  which,  by  the  providence  of  God,  he  himself  la- 
bours, not  as  a  party,  but  only  as  a  part ;  and  he  is  not  an  enemy  to  the  whole 
army  because  he  is  attached  to  his  own  regiment.  He  does  not  oppose,  but  co- 
operate. He  has  not  attempted  in  these  volumes  to  conceal  the.  leading  senti- 
ments which  he  holds  ;  but  he  has  not  offensively  obtruded  them :  nor  has  he 
availed  himself  of  opportunities  to  bring  forward  those  particular  views,  in  sub- 
ordinate matters,  in  which  he  may  differ  from  others.  He  readily  allows  that 
every  man  has  a  right  to  state  and  defend  the  opinions  which  he  has  derived 
from  conviction  ;  but  his  love  should  abound  in  knowledge  and  in  all  judgment ; 
and  he  should  regulate  the  degree  of  his  zeal  by  the  importance  of  the  subject. 
He  is  also  persuaded  that  the  statement  and  the  defence  should  be  effected  in  a 
work  avowedly  for  the  purpose,  and  not  be  introduced  into  a  publication  adapted 


PREFACE.  r 

*)  general  edification.  How  much  less  circulation  and  usefulness  would  Dod- 
dridge's Rise  and  Progress  of  Religion,  and  Alleine's  Alarm,  and  other  good 
books,  have  obtained,  had  their  authors  inserted  their  own  minor  partialities,  and 
attacked  those  of  others !  In  reading  a  valuable  volume  where  such  things  are 
found,  we  should  resemble  the  ox  in  the  meadow,  who,  when  he  comes  to  a  tuft 
of  grass  he  dislikes,  does  not  grow  angry  and  attempt  to  tear  it  up  with  his  hoofs 
and  horns,  but  placidly  leaves  it,  and  feeds  on  in  the  large  and  rich  pasturage. 
But  all  have  not  this  "  meekness  of  wisdom."  The  prejudices  of  many  are 
powerful,  and  quickly  excited ;  and  meeting  with  a  passage  in  the  beginning  of 
a  work,  by  no  means  essential  to  its  design,  they  throw  it  instantly  aside,  and 
lose  all  the  pleasure  and  benefit  it  would  otherwise  have  afforded  them. 

The  work  'will  meet  the  wishes  of  those  who  have  not  the  command  of  much 
time  for  private  engagements.  And  this  is  the  case  with  many  in  our  day,  no* 
only  from  the  avocations  of  civil  life,  but  even  from  the  calls  of  religious  benefi- 
cence. More  leisure,  indeed,  in  many  instances,  may  be  secured  by  earlier  ri- 
sing, and  by  more  skill,  and  order,  and  diligence,  in  the  management  of  all  our 
affairs  :  yet  the  period  in  which  we  live  is  peculiar ;  and  the  calls  of  God  to  la- 
bour in  doing  good,  in  so  many  civil  and  sacred  charities,  leave  it  not  our  duty 
to  retire  and  read  by  the  hour  as  our  forefathers  did. 

He  hopes  a  book  of  this  nature  will  be  a  suitable  companion  to  those  whose 
advanced  years  and  infirmities  will  not  allow  of  deep,  and  laborious,  and  length- 
ened perusals.  What  is  preferable  for  them  is  something  easy,  and  short,  and 
very  Scriptural.  It  is  observable  how  much  more  aged  believers  delight  in  God's 
Word  than  in  reading  any  other  works.  It  is  th«ir  "  necessary  food,"  and  their 
"dainty  meat,"  when  their  appetite  for  other  things  fails.  It  is  their  solace 
when  the  evil  days  are  come,  in  which  they  have  no  pleasure.  It  is  their  sup- 
port and  their  reliance  in  weakness  and  weariness  ;  and  they  use  it,  not  for 
amusement,  but  for  relief  only.  Thus,  we  have  seen  a  man  walking  forth  gayly 
in  the  morning,  carrying  his  staff  under  his  arm,  or  twirling  it  in  his  hand  ;  but, 
worn  with  the  toils  and  fatigues  of  the  day,  we  have  seen  him  returning  home 
in  the  evening,  leaning  and  pressing  it  at  every  weary  step. 

The  work,  also,  will  suit  the  afflicted.  Retirement  and  devotion  seem  conge- 
nial with  trouble  ;  and  the  sufferer  naturally  turns  to  them  for  succour  and  com- 
fort. But  many  of  the  distresses  of  life  prevent  or  abridge  the  resources  they 
render  so  desirable  and  needful.  What  changes  have  many  experienced  by 
losses  and  reductions !  They  are  called  from  freedom  and  ease  to  the  care  of 
thought,  the  shiftings  of  contrivance,  and  the  exertion  of  labour.  Where  now  is 
the  leisure  they  once  enjoyed  for  their  secluded  enjoyments  of  piety  ?  Their 
hours  of  composure  are  fled,  and  have  only  left  them  hurried  and  broken  mo- 
ments.    They  can  only  sip  of  the  brook  in  the  way. 

May  the  author  presume  that  he  may  be  of  some  little  service  to  some  of  his 
brethren  in  the  ministry  ;  not  only  by  aiding  their  retirement  as  Christians — and 
they  have  to  save  themselves  as  well  as  those  that  hear  them — but  by  throwing 
out  hints  that  may  lead  them  to  think  for  the  pulpit,  and  furnishing,  occasionally, 
outlines  of  discourses  which  they  can  have  the  merit  of  filling  up  1 

He  cannot,  also,  but  wish  to  be  useful  to  another  interesting  class,  the  sources 
of  our  future  families,  and  the  hopes  of  our  churches.  Here  he  is  tempted  to  in- 
sert an  extract  from  one  of  the  letters  he  received,  stimulating  him  to  this  under- 
taking. The  name  of  the  writer  would  add  weight  to  his  remarks  ;  but  it  is  sup- 
pressed, because  he  is  not  apprized  of  the  liberty  now  taken,  and  his  hints  were 
not  intended  to  meet  the  public  eye.  This  excellent,  and  learned,  and  judicious 
friend  thus  expresses  himself :  "  I  have  ventured  to  put  upon  paper  the  idea  I 
have  conceived  of  a  series  of  daily  contemplations  or  reflections  which,  among 
others,  shall  be  adapted  to  be  put  into  the  hands  of  intelligent  and  educated  youth. 
I  have  a  sincere  veneration  for  the  intentions  of  Bogatzky  and  other  similar  au- 
thors, but  there  is  such  a  paucity  of  thought,  such  a  poverty  of  expression,  such 


vi  PREFACE. 

i  narrowed  range  of  ideas,  such  a  ringing  of  changes,  incessantly,  on  a  few  top- 
ics, without  gracefulness  or  variety,  as  to  render  the  books  exceedingly  unat- 
tractive to  the  present  rising  generation.  In  these  cases,  I  conceive  we  are  bound 
to  provide,  as  far  as  we  can,  that  the  food  presented  to  thair  minds  may  not 
disgust  by  the  manner  in  which  it  is  served  up ;  and  that,  when  we  put  important 
truth  in  their  way,  it  should  be  encumbered  with  as  few  external  obstacles  as  the 
case  will  admit.  Good  sense,  you  have  lately  told  us,  is  good  taste  ;  and  that,  1 
consider,  is  both  good  sense  and  good  taste  in  devotion,  which  would  present  to 
every  mind,  without  the  sacrifice  of  a  particle  of  Divine  truth,  such  an  exterior 
as  may  invite  rather  than  repulse.  He  who  has  once  been  effectually  gained 
over  to  the  love  of  the  Gospel,  will  retain  his  affection  for  it  under  a  very  homely 
form  ;  but  he  who  has  yet  to  be  won,  will  require  of  us  some  attention  as  to  our 
first  addresses  to  his  understanding  and  his  heart.  My  view,  then,  my  dear  sir, 
is,  that  the  selection  of  texts  should  involve  the  whole  range  of  revealed  truth  ; 
and  should  present  it  in  that  combined  form  in  which  the  Scripture  exhibits  it : 
where  doctrine,  and  duty,  and  privilege  blend  like  the  colours  that  form  the  pure 
brightness  of  light ;  where  religion  is  never  exposed  to  view  as  a  bare  skeleton, 
but  as  endued  with  all  the  properties  of  life,  and  in  actual  existence.  Pithy 
sayings,  wise  experiences,  urgent  examples,  faithful  warnings,  should  revolve 
daily  beneath  the  eye,  and  show  the  reader  all  that  religion  has  done  for  others  ; 
all  it  aims  to  do  for  him ;  and  all  the  evils  that  result  from  the  absence  of  hei 
beneficence.  Testimonies,  also,  such  as  that  of  Chesterfield  to  the  Vanity  of  the 
World,  which  he  had  so  fully  tried ;  dying  experiences,  such  as  that  of  Roches- 
ter ;  confessions  of  the  value  of  religion,  such  as  are  found  in  the  Letters  of  Burns  ; 
and  passages  from  eminent  and  striking  lives,  might  be  introduced  in  your  own 

way,  briefly  prefaced  or  commented  upon.     Thus  the  whole  might  allure, 

by  its  variety ;  interest,  by  the  reach  of  thought  to  which  it  leads  ;  and  profitably 
keep  befo/e  the  mind  of  youth,  amidst  daily  temptations,  what  religion  can  do  for 
them,  and  what  the  world  and  other  things  never  can  do." 

Perhaps,  however,  if  I  am  not  accused  of  vanity  in  making  this  extract  from 
my  correspondent,  I  shall  be  chargeable  with  imprudence  in  publishing  a  rec 
ommendation  which,  though  I  admire,  I  have  so  much  failed  in  following. 

Percy  Place,  Dec.  26th,  1888. 


CONTENTS. 


Jamuarv 

Reflections  for  tlie  New  Year  .Exod.  xl.  2. 

The  Divine  Assurance Gen.  xxxii.  12. 

The  Cessation  of  the  Manna..  .Josh.  v.  12. 

Seasonable  Strength Deut.  xxxiii.  25. 

Self-Renunciation Rev.  iv.  10. 

The  Heart  united  to  Religion.  .Ps.  Ixxxvi.  11. 

Epenetus Rom.  xvi.  5. 

John's  Friendship  for  Gaius  • . .  .3  Epis.  John  2. 

The  perpetual  G  uide Ps.  xlviii.  14. 

The  character  of  Cornelius. . .  .Acts  x.  2. 
The  Dwelling-place  of  Jesus..  .John  i.  38. 
Regard  to  Israel's  Weakness. .  .Exod.  xiii.  17, 18. 
Repentance  flowing  from  MercyRom.  ii.  4. 

The  Birthday Gen.  xl.  20. 

Spiritual  Devotion Ps.  xx v.  1. 

God's  Thoughts Jer.  xxix.  11. 

The  Use  of  the  Law Gal.  iii.  24. 

Hope  Exceeded Gen.  xlviii.  11. 

Noah's  Walk..  Gen.  vi.  9. 

The  Dove Luke  iii.  21,  22. 

Moses  apprized  of  his  Death. .  .Num.  xxvii.  12, 13. 

The  Scriptures  opened Luke  xxiv.  32. 

The  Spiritual  Beggar Luke  xi.  9. 

The  Blessed  People Ps.  iii.  8. 

Joseph  with  his  sick  Father. . .  .Gen.  xlviii.  1,  2. 

Heavenly  Preparation 2  Cor.  v.  5. 

The  Healthful  Inhabitant Is.  xxxiii.  24. 

Tenderness  of  God's  Care Deut.  i.  31. 

The  Unlonely  Solitude John  xvi.  32. 

The  Lovely  Household. Acts  x.  7,  8. 

The  Bitter  Waters  healed Exod.  xv.  25. 

February. 

Faith  questioned John  xvi.  31. 

Creature  Dissatisfaction Ps.lv.  6. 

Important  Recollection Deut.  xxiv.  18. 

Jacob's  Prayer Gen.  xxxii.  9 — 12. 

Union  with  Christ 1  Thesa.  v.  10. 

The  unlooked-for  Companion.  .Luke  xxiv.  13 — 15. 

The  Impotent  Man  Tried John  v.  8. 

Joseph  in  Prison Gen.  xxxix.  20. 

Exultation  in  God Ps.  xxxiv.  2. 

Sobriety 1  Thess.  v.  a 

Children  of  the  Day 1  Thess.  v.  5. 

Mutual  Aid Num.  x.  31. 

The  Plaintive  Prayer Ps.  xxv.  16, 18. 

The  Importance  of  Obedience. John  xv.  14. 

The  Real  Miracle Acts  iii.  9, 10. 

The  Three  Heroes Dan.  iii.  12. 

The  Joyful  Servant Ps.  Ixxxvi.  4. 

Paul  wishing  to  see  Rome Rom.  i.  10, 11. 

Peter  weeping Mark  xiv.  72. 

Religious  Growth Mai.  iv.  2. 

The  Discouraged  Pilgrim Numb.  xxi.  4. 

Earthly  Comforts  blessed Exod.  xxiii.  25. 

Conversion  of  a  Sinner James  v.  20. 

God's  People  glorified Zech.  ix.  16. 

Paul's  Saluting  of  the  Romans.Rom.  xvi.  15. 
Jesus  weeping  over  Jerusalem. Luke  xix.  41. 

Divine  Knowledge Col.  i.  10. 

The  love  of  J«sus  to  his  own..  .John  xiii.  J  ' 

B 


March. 

Desirable  Fellowship ftum.  x.  32. 

Peter  following  afar  off. Mat.  xxvi.  58 

God  only  true Rom.  iii.  4. 

Saints  in  the  Lord's  Hand Deut.  xxxiii.  3 

Flesh  and  Spirit Rom.  vii.  25. 

The  Heavenly  Proposal Deut.  i.  21. 

The  Friends  of  Jesus John  xv.  15. 

Union  of  Hope  and  Fear Ps.  xxxiii.  18 

Strength  in  the  Lord Eph.  vi.  10. 

Robbery  of  God Mai.  iii.  8. 

Loving  kindnesses Is.  lxiii.  7. 

Mutual  Service Gal.  v.  13. 

Fear  Forbidden Deut.  xx.  1 

Paul's  Desire Phil.  iii.  8 

The  Highest  Prize Phil  iii.  8 

The  Two  Births Gal.  i.  15. 

Power  and  Goodness Rom.  x.  12. 

Peter  and  John Acts  iii.  1. 

Advantages  of  Inquiry Deut.  xxxii.  7 

Daily  Mercy Ps.  Ixxxvi  3. 

God's  Joy  in  his  People Zeph.  iii.  17. 

Trials  not  strange 1  Pet.  iv.  12. 

Confidence  from  Knowledge..  ..2  Tim.  i.  12. 

Walking  in  God's  Truth Ps.  Ixxxvi.  11. 

The  Privileges  of  the  Upright.  .Ps.  xxxvii.  18. 

God's  Word  and  Works John  xiv.  29. 

The  Saviour's  Agency Mark  vii.  37. 

Satan  disappointed John  xiv.  30. 

The  Gracious  Purpose 1  Thess.  v.  9. 

Departure  of  Christ  desired. . .  .Mat.  viii.  34. 
The  Saviour's  Obedience John  xiv.  31 

April. 

The  Bloody  Sweat *. Luke  xxii.  44. 

The  Saviour's  Apprehension..  .John  xviii.  7. 

The  Saviour's  Stipulation John  xviii.  8. 

The  Death  of  Christ Rom.  v.  8. 

The  Burial  of  Christ 1  Cor.  xv.  4. 

Christ  seen  of  numbers 1  Cor.  xv.  6 

The  Holy  One  incorruptible. ..  .Ps.  xvi.  10, 11. 

The  Grand  Attainment .Phil.  iii.  11. 

Death  and  Life  with  Christ Rom.  vi.  8. 

The  Glory  that  followed IPet  1.11. 

Character  of  Gospel  Times Zech  iii.  10. 

Justification  free Rom.  iii.  24. 

The  Saviour's  Attraction Zech.  iii.  9. 

Creature-Dependence  vain Lam.  iv.  20. 

The  Sad  Defection Mat.  xxvi.  5t 

Christians  not  comfortless John  xiv.  18. 

The  Divine  Engraving Zech.  iii.  9. 

The  Leaven  In  the  Meal Mat  xiii.  33. 

Love  to  the  Brethren 1  John  iii.  16. 

Christ  piaying  in  his  Agony...  -Luke  xxii.  44. 

Seeking  Christ  Crucified Mat.  xxviii.  5 

The  Rising  and  Resting  Prayer.  Num.  x.  35,  3C 

David's  Resolution Ps.  lxi  2,  3. 

Too  late Luke  *«•  42. 

Early  Rising Mark  i.  35. 

The  Learner Luke  viii.  35. 

Members  one  of  another Rom.  xii.  5. 

Christ  leaving  this  World John  xiii.  1 

'» 


10 


CONTENTS. 


39.  Angelic  Succour Luke  xxii.  43. 

"0   Peter  remembered Mark  xvi.  7. 

May. 

1.  Vineyards  in  the  Wilderness. ..Hos.  ii.  15. 

2.  Dedication  of  David's  House. .  .Ps.  xxx. 

3.  The  Divine  Revelation Gal.  i.  16. 

4.  Self- pleasing  renounced Rom.  xv.  3. 

5.  The  One  Thing  Needful John  iv.  10. 

6.  The  Seat  of  Prayer 2  Sam.  vii.  27. 

7.  The  Sun  of  Righteousness Mai.  iv.  2. 

8.  Looking  for  God Is.  viii.  17. 

9.  Daniel  Delivered Dan.  ft  23. 

10.  The  Departure  from  Egypt Exod.  xiii.  18, 19. 

11.  The  Cripple's  Adherence Acts  iii.  11. 

12.  The  Angry  Disciples  reproved.  .Luke  ix.  52—50. 

13.  Divine  Relief. Rom.  vii.  25. 

14.  Passing  under  the  Rod Ezek.  xx.  37. 

15.  The  Bonds  of  the  Covenant...  .Ezek.  xx.  37. 

16.  Christ  going  up  to  Jerusalem..  .Luke  ix.  51. 

17   Strong  Faith Dan.  iii.  17, 18. 

18.  Good  to  be  here Mat.  xvii.  4. 

19.  Washing  the  Disciples'  Feet — John  xiii.  4,  5. 

20.  An  interest  in  Christ  ascertained.2  Cor.  ix.  15. 

21.  The  Day  of  Rejoicing Phil.  ii.  16. 

22.  Justification  by  Faith Gal.  ii.  16. 

23.  The  Only  Master  Mat.  xxiii.  8. 

24.  Wishing  to  go  over  Jordan Deut.  iii.  25. 

25.  Grieving  the  Spirit Ephes.  iv.  30. 

26.  Christ's  Inheritance  Ps.  ii.  8. 

27.  The  Tongue  loosed Mat.  ix.  32. 

28.  Knowledge  increased 2  Pet.  iii.  18. 

29.  God's  Offspring Deut.  xiv.  1. 

30.  Prayer  indispensable Ps.  ii.  8. 

31.  The  Food  blessed Luke  xxiv.  30. 

June. 

1.  The  Vine John  xv.  5. 

2.  The  Branches John  xv.  5. 

3.  Our  Hope 1  Tim.  i.  1. 

1,  The  Waterpot  left John  iv.  28. 

5.  The  Morning  Arm Is.  xxxiii.  2. 

6.  Humble  Walking Micah  vi.8. 

7.  The  Lord  our  Judge Is.  xxxii.  22. 

8.  Grace  in  Christ  2  Tim.  ii.  1. 

9.  Piety  and  Charity Acts  iii.  2. 

10.  Delighting  in  Mercy Micah  vii.  18. 

11.  Isaac  old  and  dim Gen.  xxvii.  1—4. 

12.  The  Fiery  Cloudy  Pillar Exod.  xiii.  21,  22. 

13.  Sins  punished  and  improved...  Num.  xvi.  38. 

4.  Ignorance  of  Christ John  xiv.  9. 

15.  The  Nations  divided Deut.  xxxii.  8. 

16.  God's  Lovingkindness Ps.  xxvi.  3. 

17.  The  Value  of  the  Saviour Lam.  iv.  20. 

18.  Paul  at  Tent-making Acts  xviii.  1—3. 

19.  The  Strength  of  Grace 2  Tim.  ii.  1. 

20.  The  Blessed  Heritage Ps.  lxi.  5. 

21.  Satan  resisted Ephes.  iv.  27. 

22.  Conversion  of  the  Samaritaness.  John  iv.  3,  4. 

23.  The  God  of  Nature  and  Grace.  .Ps.  xxix.  11. 

24.  Conversion  of  the  Corinthians.  Acts  xviii.  7,  8. 

25.  God  choosing  our  Resting-Place.Num.  x.  33. 
26   Christ  talking  with  the  Woman.  John  i  v.  27. 

27.  A  Shadow  from  the  Heat Is.  xxv.  4. 

28.  The  Divine  Inquiry 1  Kings  xix.  13. 

29   Paul  encouraged  at  Corinth Acts  xviii.  9,  10. 

30.  The  gladdening  River Ps  xlvi.  4. 

Jcly. 

1.  The  Sight  of  God's  glory Exod.  xxxiii.  18. 

2.  Israel's  Song  at  Beer Num.  xxi.  16—19. 

3.  Faint Judges  viii.  4. 

4.  Pursuing Judges  viii.  4. 

5.  Submission  to  God James  iv.  7- 

8.  The  End  of  Ordinances Matt.  xi.  7. 


7.  Indwelling  Sin  Jeplored Rom.  vii.  a4 

8.  Justification  andSanctification.lCor.  vi.  11. 

9.  Our  Lord's  Praying Luke  xi.  1. 

10.  Christian  Gratitude 2  Cor.  ix.  15. 

11.  Elijah's  journey  to  Horeb 1  Kings  xix.  8 

12.  Daily  Dying 1  Cor.  xv.  31. 

13.  The  Divine  Requisition Ezek.  xxxvi.  37. 

14.  The  Saviour's  Peace John  xiv.  27. 

15.  The  Injuriousness  of  Unbelief.Matt.  xiii.  53— 5^ 

16.  Former  Days  remembered Heb.  x.  32. 

17.  The  Holy  Unction 1  John  ii.  20 

18.  Riches  of  Mercy Ephes.  ii.  4. 

19.  The  Bow  in  the  Cloud Ezek.  i.  28. 

20.  Intimacy  with  Jesus Acts  i v.  13. 

21.  Experience  of  Divine  Grace Ps.  xxxiv.  8. 

22.  The  Victor Rev.  iii.  21. 

23.  Encouragement   to  Prayer Ps.  lxxxvi.  5. 

24.  God  proved Mai.  iii.  10. 

25.  The  Prophet  of  the  Lord Acts  iii.  22,  23. 

26.  Treasure  hid  in  the  field Matt.  xiii.  44. 

27.  The  Gracious  State Rom.  v.  2. 

28.  The  Seeker  encouraged 1  Chron.  xvi.  lo. 

29.  Showing  himself  risen Acts  i.  3. 

30.  The  Third  Appearance John  xxi.  14 

31.  Jesus  at  the  Lake John  xxi.  ) 

August. 

1.  The  Questioning  of  Peter John  xxi.  18. 

2.  Peter's  Destiny John  xxi.  18, 19. 

3.  Curiosity  reproved John  xxi.  19— 92 

4.  Circumstantial  Truth John  xxi.  23 

5.  Harvest Joel  iii.  13. 

6.  The  Sickle  used Joel  iii.  13. 

7.  The  Kingdom  of  God 1  Cor.  iv.  20 

8.  Learning  to  Pray Luke  xi.  1. 

9.  The  Seasonable  Admonition     .Jer.  xiii.  16. 

10.  The  Growing  Empire .John  iii.  30 

11.  Commendation Phil.  ii.  12. 

12.  God's  Holiness Ps.  xxx.  4. 

13.  The  Disinterested  Inquiry 2  Sam.  ix.  1 

14.  Mephibosheth's  Humility 2  Sara.  ix.  7,  8 

15.  The  Waiting  Church , Ps.  Ixv.  1 

16.  Christ's  Power  and  Dominion. .Matt,  xvii,  27- 

17.  Extent  of  Christian  Knowledge. 1  Jobn  ii.  20 

18.  Morning  Devotion Ps.  v.  3. 

19.  God's  Union  with  his  People..  Jer.  iii.  14. 

20.  God's  going  forth  as  the  Morning.Hos.  vi.  3. 

21.  Lazarus  sick John  xi.  3. 

22.  The  Word  of  Christ Col.  iii.  16. 

23.  Waiting  rewarded Ps.  xxxvii  34 

24.  The  Smitten  Shepherd Zech.  xiii.  T 

25.  The  Hearer  of  Prayer Ps.  Ixv.  2. 

26.  Divine  Espousals Hos.  ii.  19. 

27.  Heirship Titus  iii.  7 

28.  Varied  Experience Ps.  Ixv.  3. 

29.  The  Blessing  of  Faith Gal.  iii.  9. 

30.  Holy  Vigilance 1  Pet.  i.  17. 

31.  The  never-failing  Relation Hos.  ii.  19. 

September. 

1.  Word  of  Life Phil.  ii.  16. 

2.  The  Practical  Preacher Phil.  ii.  16. 

3.  The  Pious  Exclamation 1  Sam.  iii.  9 

4.  The  Saviour's  Legacy John  xiv.  27 

5.  Divine  Strengthening Zech.  x.  12. 

6.  God  conducting  Israel Deut.  xxxii.  10 

7.  Hosea Hos.  i.  1. 

8.  God's  Forbearance Rom.  ii.  4. 

9.  The  Christian  joyful Is.  ix.  3 

10.  Joy  before  God Is.  ix.  3. 

11.  Joy  of  Harvest Is.  ix.  3. 

12.  God's  Love  to  his  People Deut.  xxxiii.  3 

13.  The  Title  known Gen.  xv.8. 

14.  The  Needful  Caution Prov.  iii.  5. 

15.  The  Important  Inquiry Acts  ix.  6 


CONTENTS. 


11 


6.  The  Surrender Acts  is.  6. 

7.  The  Use  of  Means. Matt.  xvii.  27. 

16  The  Freed  Prisoner Zech.  ix.  11. 

19.  The  Successful  Follower Hos.  vi.  3. 

20.  The  Sinless  Saviour 1  John  iii.  5. 

21.  The  Divine  Presence  * Exod.  xxxiii.  14. 

22.  God  the  Husband  of  his  Church  Is.  liv.  5. 

23   Mutual  Dependence Phil.  iv.  2 — 1. 

24.  The  Christian  Obligation 1  John  ii.  6. 

25.  Impatience-  Ps.  Iv.  8. 

2<i  Peter  brought  to  Christ John  i.  42. 

57    Zeal  to  save.  - .-   John  i.  42. 

2a  Zion's  Sons...-, Lam.iv.2. 

29.  The  Call  to  depart Micah  ii.  10. 

10  Filial  Duty Mai.  i.  6. 

October. 

1.  Death  not  always  desirable Amos  v.  18. 

2.  The  Noble  Resolve Ps.  lxxxv.  8. 

3.  Christian  Moderation Phil.  iv.  5. 

4.  The  Shining  Light Prov.  iv.  18. 

5.  Christ  entering  Heaven 1  Pet.  iii.  22. 

6.  The  Stranger  and  Sojourner Ps.  xxxix.  12. 

7.  The  well-attended  Flock: Ezek.  xxiv.  15. 

8.  Prayer  and  Thanksgiving Phil.  iv.  6. 

9.  Adversity  usefui Hos.  xiii.  5. 

i0.  Changes  in  the  Wilderness Num.  x.  12. 

11.  The  Ascending  Saviour  followed. Luke  xxiv.  50,  51. 

12.  The  Good  Shepherd John  x.  14. 

13.  Sparing  Mercy Mai.  iii  17. 

14.  Prosperity  injurious Hos.  xiii.  6. 

15.  Difference  between  Words  and 

Deeds Deut .  v.  28. 

16.  Brevity  of  the  Scripture John  xxi.  25. 

17.  The  Alarm Rom.  xiii.  11. 

18.  Confidence  and  Caution Ps.  lxxxv.  8. 

19.  Inattention Is.  xiii.  20. 

20  The  Blessed  Sight Is.  xxxiii.  17. 

21.  Divine  Solicitude Deut.  v.  29. 

22.  Design  of  the  Incarnation. . . .  John  x.  10. 

23.  Life  more  abundantly John  x.  10. 

24.  The  Morning  Star Rev.  ii.  28. 

25.  The  Door John  x.  9. 

26.  The  Subjects  Agents  too Jer.  iv.  14. 

27.  The  Clean  Heart Jer.  iv.  14. 

28.  The  Blessedness  of  Loving  God.l  Cor.  viii.  3. 

29.  Prayer  and  Trouble Ps.  lxxxvi.  7. 

30.  Messiah  the  Prince Dan.  ix.  25. 

31.  Concern  for  the  Bes*.  Cause  . . .  .Ps.  lxxii.  15. 

November. 

1.  How  to  read  the  Scriptures.. . .  Luke  x.  26. 

2.  The  Season  of  Life 1  Pet.  iv.  2. 

3.  Joy  in  Sorrow 2Cor.  vi.  10. 

4.  The  Divine  Healer Matt  viii.  7. 

5.  God  for  ever  ours Ps.  xlviii.  14 

6.  The  Revealer  of  Secrets Dan.  ii.  28. 


Unbelief  of  Christ'!  Brethren.  .John  vii.  & 
Captiousness  of  the  Pharisees.. Matt.  ix.  11. 

The  Whole  and  the  Sick Matt.  ix.  12. 

Christ  the  Resurrection John  xi.  25. 

Joy  in  God's  Salvation 1  Sam.  ii.  1. 

God's  Sole  Agency Deut.  xxxii.  12 

The  Needful  Disturbance Deut.  xxxii.  11. 

Divine  Example Deut.  xxxif   A- 

All-sufficient  Assistance Deut.  xxxii.  11. 

God's  Hidden  Ones Ps.  lxxxiii.  3. 

The  seed  of  the  Messiah Ps.  lxxxix.  36. 

The  Enlarged  Prayer Ps.  lxxxi.  10. 

The  Importance  of  Faith John  ix.  35. 

With  Jesus  in  the  Garden John  xviii.  2G. 

Eiisha's  Sickness 2  Kings  xiii.  14. 

Partial  Zeal 2  Kings  xiii.  19. 

Eiisha's  Sepulchre 2  Kings  xiii.  20,  il 

Prosperity  in  the  Divine  Life..  .Ps.  xcii.  12. 

The  Evidence  of  Faith John  ix.  35. 

The  Resting-Place  forgotten ...  Jer.  1.6. 

Union  of  Faith  and  Love 1  Tim.  i.  14 

Habitual  Piety ". Prov.  xxiii.  17. 

The  Two  Commandments 1  John  iii.  23. 

The  Personal  Inquiry John  ix.  35 

December. 

The  Groundless  Accusation. . .  .Job  i.  9. 

The  Persevering  Suppliant Matt.  xv.  27. 

Job's  Confession Job  xi.  4. 

Knowledge  of  our  Sinfulness..  .Job  xiii.  23. 

Our  Peace  in  Trouble Micah  v.  5 

The  Divine  Defence Job  i.  10. 

The  Coming  Soul  discouraged.  Luke  ix.  42. 

The  Apostle's  Glorying 2  Cor.  xi.  30. 

I  am  a  Burden  to  myself Job  vii.  20. 

Sabbath  Influences Rev.  i  10. 

Job's  Praying  for  his  Friends..  Job  xiii.  1C. 
The  Marys  at  the  Sepulchre..  ..Matt,  xrvi'   61 

The  Wisdom  of  Zeal Phil.  i.  9 

The  Needless  Alarm Job  x.  2. 

The  Heavenly  Shepherd Rev.  vii.  17- 

True  Friendship 1  Sam.  xxiii.  16. 

The  Trial  of  the  Scribe       Matt.  viii.  19,  26 

The  Poverty  of  Jesus  Matt.  viii.  20. 

New-born  Citizens Ps.  lxxxvii.  4,  5. 

Jesus  at  the  Feast John  xi.  56. 

The  End  of  Affliction Job  x.  2. 

The  Valuation  of  the  Sabbath. Is.  lviii.  13. 

Attachment  to  Zion Ps.  lxxxvii.  7. 

The  Dayspring Luke  i.  78,  79. 

Birth  of  Jesus Luke  ii.  1 — 6. 

The  Angel  with  the  Shepherds.. Luke  ii.  8, 9. 
The  Great  Sight  at  Bethlehem.. Luke  ii.  15. 

The  Pious  Pair Luke  i.  6. 

Strong  Confidence •  .Job  xiii.  15. 

Brevity  of  Life Job  x.  20. 

Gratitude  and  Confidence Acts  xxviii.  15 


MORNING  EXERCISES 


FOR 


THE   CLOSET. 


JANUARY  1. 

On  the  first  day  of  the  first  month  shalt  thou  set  up  the 
tabernacle."— Exo&.  xl.  2. 

And  why  was  this  period  chosen  for  the 
erection  1  God  has  always  reasons  for  his  con- 
duct ;  but  he  does  not  always  "  give  account 
of  any  of  his  matters."  We  may  however 
make  two  remarks  here.  First  Things  that 
are  the  same  to  God,  are  not  the  same  to  us. 
Our  goodness  extendeth  not  to  him :  religion 
regards  the  exigences  of  man:  and  when 
these  are  subserved,  its  provisions  will  be 
needless.  John  saw  no  temple  in  the  New 
Jerusalem.  All  places  are  alike  to  God ;  yet 
we  never  feel  in  a  common  dwelling  the  so- 
lemnity that  seizes  us  in  the  sanctuary.  The 
first  day  of  the  year  was  no  more  to  God 
than  any  other ;  but  it  would  render  the  ser- 
vice more  memorable  and  impressive  to  the 
people.  Therefore  says  he,  "On  the  first 
day  of  the  first  month  shalt  thou  set  up  the 
tabernacle."  Secondly.  It  is  well  to  begin  a 
new  year  with  some  good  work;  and  to 
commence  serving  God  after  a  new  manner. 
And  have  we  no  tabernacle  to  set  up  on 
this  first  day  of  this  first  month  1 

Let  us  begin  the  year  with  solemn  reflec- 
tion— and  say,  with  Job,  "When  a  few  years 
are  come  I  shall  go  the  way  whence  I  shall 
not  return."  Let  me  not  only  believe  this ; 
but  think  of  it,  and  feel  the  importance  of 
the  sentiment  Yes  in  a  little  time  I  shall  be 
no  more  seen.  How — where — shall  I  be  dis- 
posed of]  The  seasons  will  return  as  before : 
but  the  places  that  now  know  me  will  know 
me  no  more  for  ever.  Will  this  be  a  curse  1 
or  a  blessing  1  If  I  die  in  my  sins  I  shall  re- 
turn no  more  to  my  possessions  and  enjoy- 
'  meats ;  to  the  calls  of  mercy ;  to  the  throne 
of  grace ;  to  the  house  of  prayer  !  If  I  die  in 
the  Lord  I  shall,  O  blessed  impossibility !  re- 
turn no  more  to  these  thorns  and  briers ;  to 
this  vain  and  wicked  world ;  to  this  aching 
head ;  to  this  throbbing  heart ;  to  these  temp- 
tations and  troubles,  and  sorrows  and  sine 


Let  us  oegin  the  year  with  self-inspection 
— and  say,  with  the  chief  butler,  "  I  do  re- 
member my  faults  this  day."  We  are  prone 
to  think  of  the  railings  of  our  fellow-crea- 
tures, and  often  imagine  because  we  are  free 
from  their  faults  that  we  are  faultless.  But 
we  may  have  other  faults;  we  may  have 
worse ;  and  while  a  mote  is  in  our  brother's 
eye  a  beam  may  be  in  our  own.  Let  us  be 
open  to  conviction.  Let  us  deal  faithfully 
with  our  own  hearts.  Let  us  not  compare 
ourselves  with  others,  and  especially  the 
more  vUe  of  our  fellow-creatures ;  but  with 
our  advantages ;  with  our  knowledge ;  with 
our  professions ;  with  the  law  of  God. 

Let  us  begin  the  year  with  a  determination 
to  abandon  whatever  appears  sinful — and  say, 
with  Elihu,  "  If  I  have  done  iniquity,  I  will 
do  no  more."  Should  the  evil  course  or  the 
evil  passion  solicit,  let  it  plead  in  vain  while 
the  Saviour-Judge  says — "  If  thy  right  eye 
offend  thee,  pluck  it  out,  and  cast  it  from 
thee :  for  it  is  profitable  for  thee  that  one  of 
thy  members  should  perish,  and  not  that  thy 
whole  body  should  be  cast  into  helL  And  if 
thy  right  hand  offend  thee,  cut  it  off)  and  cast 
it  from  thee :  for  it  is  profitable  for  thee  that 
one  of  thy  members  should  perish,  and  not 
that  thy  whole  body  should  be  cast  into  hell." 

Begin  the  year  with  pious  and  personal  de- 
dication— and  say,  with  David,  "  Lord,  I  am 
thine ;  save  me."  Through  him  who  is  the 
way  yield  yourselves  unto  God.  It  is  your 
reasonable  service.  He  has  infinite  claims  to 
you.  You  will  never  be  truly  your  own  till 
you  are  his. 

Begin  the  year  with  relative  religion;  and 
if  the  worship  of  God  has  never  been  estab- 
lished in  your  family,  now  commence  it— and 
say,  with  Joshua,  "As  for  me  and  my  house, 
we  will  serve  the  Lord."  A  family  without 
prayer  is  like  a  house  without  a  roof.  It  is 
uncovered  and  exposed :  and  we  know  whe 
has  threatened  to  pour  out  his  fury  upon  the 
femilies  that  call  not  upon  his  Name. 

"^ffin  the  year  with  fresh  concern  to  be 
1  •  13 


14 


JANUARY  2. 


useful — and  ask,  with  Saul  jf  Tarsus,  "  Lord, 
what  wilt  thou  have  me  to  do  f  Let  me  look 
at  my  condition ;  my  resources ;  my  opportu- 
nities. How  can  I  glorify  God  and  promote 
the  welfare  of  my  fellow-creatures  )  Is  there 
not  a  Bible  to  spread  )  Are  there  not  mis- 
sionaries to  support]  Are  there  none  perish- 
ing for  lack  of  knowledge  that  I  can  myself 
instruct  )  Have  I  no  irreligious  neighbours 
to  reclaim  )  Are  there  no  poor  to  relieve  ) 
No  widows  and  fatherless  to  visit? 

Begin  the  year  with  more  conduct  in  the 
arrangement  of  your  affairs,  and  resemble 
Ezra  and  his  brethren,  who  "  did  according 
to  the  custom,  as  the  duty  of  every  day  re- 
quired." God  has  said  let  every  thing  be 
done  decently  and  in  order.  Much  of  your 
comfort  will  arise  from  regularity  in  your 
meals,  in  your  devotions,  in  your  callings; 
and  your  piety  will  be  aided  by  it.  Have  a 
place  to  receive  every  thing ;  an  end  to  sim- 
plify it ;  a  rule  to  arrange  it.  Leave  nothing 
for  the  morrow  that  ought  to  be  discharged  to- 
day. Sufficient  for  each  period  will  be  its  own 
claims ;  and  your  mind  ought  to  be  always  at 
liberty  to  attend  to  fresh  engagements. 

Finally.  Time,  this  short,  this  uncertain, 
this  all-important  time,  upon  every  instant  of 
which  eternity  depends,  will  not  allow  of  our 
trifling  away  any  of  its  moments.  Resolve 
therefore  to  redeem  it  Gather  up  its  frag- 
ments that  nothing  be  lost.  Especially  rescue 
it  from  needless  sleep ;  and  if  you  have  hither- 
to accustomed  yourself  to  the  shameful  in- 
dulgence of  lying  late  in  bed,  begin  the  new 
year  with  the  habit  of  early  rising ;  by  which 
you  will  promote  your  health  and  improve- 
ment of  every  kind,  and  live  much  longer 
than  others  in  the  same  number  of  days — and 
say,  with  David,  "  My  voice  shalt  thou  hear 
in  the  morning,  O  Lord :  in  the  morning  will  I 
direct  my  prayer  unto  thee,  and  will  look  up." 

And  if  this  be  your  determination,  the  sea- 
son will  be  the  date  of  your  happiness.  God 
himself  says,  "  From  this  day  will  I  bless  you." 


JANUARY  2. 

"  I  will  surely  do  thee  goody — Gen.  xxii.  12. 

This  is  a  blessed  assurance  with  which  to 
enter  a  new  year,  not  knowing  what  a  day 
may  bring  forth.  But  what  have  we  to  do 
with  this  promise  1  It  was  indeed  given  im- 
mediately to  Jacob ;  but  it  equally  belongs  to 
every  Israelite  indeed ;  for  he  never  said  to 
the  seed  of  Jacob,  Seek  ye  me,  in  vain.  Pro- 
mises made  on  particular  occasions  are  in- 
iended  for  general  use  and  advantage.  Paul, 
referring  to  the  words  with  which  God  had 
encouraged  Joshua,  applies  them  to  the  be- 
lieving Hebrews :  "  Let  your  conversation  be 
without  covetousness,  and  be  content  with 
such  things  as  ve  have :  for  he  hath  said,  I 


will  never  leave  thee  nor  forsake  thee,  bo 
that  we  may  boldly  say,  The  Lord  is  my 
helper,  and  I  will  not  fear  what  man  shall  do 
unto  me."  And  Hosea,  alluding  to  God's  in- 
tercourse with  Jacob  even  at  Bethel,  says, 
"  And  there  he  talked  with  us." 

The  very  brevity  of  the  promise  is  a  re- 
commendation. We  complain  of  our  memo- 
ries; but  we  can  retain  these  six  golden 

Words,    "  I  WILL  SURELY  DO  THEE  GOOD."      It 

is  also  the  better  for  being  indefinite.  Some 
promises  ensure  an  individual  blessing :  but 
we  are  a  mass  of  wants ;  and  this  assurance 
is  a  comforter  that  meets  every  fear,  every 
anxiety,  every  wish.  It  sets  the  mind  com- 
pletely at  rest  with  regard  to  any  possible 
contingencies.  It  tells  us  to  be  "  careful  for 
nothing."  It  enjoins  us  to  "  cast  all  our  care 
upon  him,  for  he  careth  for  us."  But  though 
specifying  nothing  in  particular,  the  promise 
leaves  our  hope  to  range  atslarge — yet  it  is  to 
keep  within  the  compass  of  our  real  welfare, 
"  They  that  seek  the  Lord  shall  not  want  any 
good  thing."  "  I  will  surely  do  thee  good." 
Now  the  meaning  of  this  assurance  must 
be  understood,  or  else  it  will  not  harmonize 
with  experience.  The  people  of  the  world 
have  often  reproached  those  who  profess  to  be 
the  blessed  of  the  Lord,  with  their  poverty 
and  distress;  and  have  asked,  "Where  is 
now  your  God  V  And  they  themselves  have 
sometimes  been  perplexed  and  dismayed.  Gi- 
deon said,  "  If  God  be  with  us,  why  then  is 
all  this  evil  befallen  us)"  And  Jacob  said, 
"  All  these  things  are  against  me."  In  an 
agreeable  mansion,  and  enjoying  all  the  com- 
forts of  life,  no  difficulty  may  be  felt  from  the 
language  of  God  :  but  what  is  Joseph  in  pri- 
son— what  is  Job  among  the  ashes — what  is 
he  who  says,  <A11  the  day  long  have  I  been 
plagued,  and  chastened  every  morning— 
what  is  he  to  make  of  the  promise — "  I  will 
surely  do  thee  good  1"  We  must  confide  in 
the  judgment  of  God,  and  distrust  our  own. 
We  are  short-sighted;  and  easily  imposed 
upon  by  appearances ;  and  know  not  what  is 
good  for  us  in  this  vain  life  which  we  spend 
as  a  shadow.  But  he  cannot  be  mistaken.  A 
wise  father  will  choose  far  better  for  his  in- 
fant than  the  infant  can  choose  for  himself. 
We  must  always  distinguish  between  what 
is  pleasing  and  what  is  profitable.  Correc- 
tion is  not  agreeable  to  the  child ;  yet  it  is  so 
good  for  him,  that  he  who  spareth  the  rod, 
hateth  his  son.  Medicine  is  unpalatable ;  but 
it  is  good  for  the  patient,  and  renewed  health 
will  more  than  reconcile  him  even  to  the  ex- 
pense of  it  The  vine-dresspr  does  the  tree 
good,  not  by  suffering  the  wanton  shoots  to 
grow  on  draining  the  sap,  but  by  pruning  it 
that  it  may  bring  forth  more  fruit  What 
said  David  1  "  It  is  good  for  mi " — that  I  have 
prospered]  that  I  have  risen  from  obscurity  1 
that  I  conquered  Goliath]  that  I  gained  a 
victory  in  the  Valley  of  Salt )  No :  but  it  ia 


JANUARY  3. 


15 


jood  for  me — that  Doeg  impeached  me,  that 
Saul  hunted  me  like  a  partridge  on  the  moun- 
tains, that  Absalom  drove  me  from  my  palace, 
that  Shimei  cursed  me  on  the  hill,  that  sick- 
ness brought  down  my  life  to  the  ground — 

;  it  is  good  for  me  that  I  have  been  afflicted." 

We  must  also  look  to  the  conclusion  of  events. 
Things  good  in  themselves,  with  regard  to  us 
oiay  result  in  evil :  and  things  evil  in  them- 
selves may  issue  in  good.     Abraham  spake 

\ccording  to  our  present  estimations  when  he 
Baid  to  the  rich  man,  "  Son,  remember  that 
thou  in  thy  lifetime  receivedst  thy  good 
things,  and  Lazarus  evil  things."  But  had  we 
known  them  both  before  death,  and  been  as- 
sured that  the  one  would  have  been  comfort- 
ed, and  the  other  tormented  so  soon,  we 
should  have  judged  the  poverty  and  distresses 
of  Lazarus  to  have  been  the  "  good  things," 
and  the  wealth  and  luxury  of  the  rich  man 
the  "  evil  things."  All  is  ill  that  ends  ill : 
and  all  is  well  that  ends  well. 

But  let  us  believe  the  truth  of  this  declara- 
tion. There  are  four  steps  by  which  we  may 
reach  the  conclusion.  The  first  regards  his 
sufficiency.  He  is  able  to  do  us  good.  No- 
thing is  too  hard  for  the  Lord.  In  the  Lord 
Jehovah  is  everlasting  strength.  There  is  no 
enemy  but  he  can  conquer ;  no  exigence  but 
he  can  relieve.  He  is  able  to  do  exceeding 
abundantly  above  all  we  can  ask  or  think. — 
The  second  regards  his  inclination.  He  is 
disposed  to  do  us  good.  His  love  is  not  only 
real,  but  passes  know1  edge.  He  feels  towards 
us  as  his  jewels,  his  friends,  his  children,  his 
bride.  He  rests  in  his  love,  and  joys  over  us 
with  singing. — The  third  regards  his  engage- 
ment. He  is  bound  to  do  us  good.  We  have 
not  only  his  word,  but  his  oath;  an  oath 
sworn  by  himself,  because  he  could  swear  by 
no  greater ;  and  confirmed  by  the  blood  of  an 
infinite  sacrifice. — The  fourth  regards  his 
conduct  He  has  done  us  good.  We  have 
had  complaints  enough  to  make  of  others ;  but 
of  him  we  are  compelled  to  say,  "Thou  hast 
dea.t  well  with  thy  servant,  O  Lord."  His 
goodness  and  mercy  have  followed  us  all  the 
days  of  our  lives.  How  often  has  he  turned 
the  shadow  of  death  into  the  morning ! 

But  when  I  look  at  the  cross  I  see  not  only 
proof  but  demonstration.  He  has  done  al- 
ready far  more  than  remains  to  be  done.  "  He 
that  spared  not  his  own  Son,  but  delivered 
him  up  for  us  all ;  how  shall  he  not  with  him 
also  freely  give  us  all  things  V ' 


JANUARY  3. 

•And  the  manna  ceased  on  the  morrow  after  they  had 
eaten  tf  the  old  corn  of  the  land;  neither  had  the  chil- 
dren of  Israel  manna  any  more;  but  they  did  eat  of  the 
fruit  if  the  land  of  Canaan  that  year."— Josh.  v.  12. 

This  cessation  of  the  manna  is  one  of  the 
several  remarkable  occurrences  at  the  cross- 
Jiff  of  the  river  Jordan.     God  is  every  thing 


to  his  people.  In  the  wilderness  they  had  no 
path-way;  but  he  led  them  in  a  pdlar  of 
cloud  by  day  and  a  pillar  of  fire  by  night 
They  were  in  danger ;  but  he  was  their  de- 
fence. They  had  no  abode ;  but  he  was  their 
dwelling-place.  They  had  no  water ;  but  he 
gave  them  streams  in  the  desert.  They  had 
no  provision ;  but  he  rained  down  manna 
around  their  tents.  So  that  what  nature  re- 
fused, Providence  furnished ;  and  what  could 
not  be  derived  from  the  ground  came  from  the 
clouds. 

When  the  supplies  they  brought  with  them 
from  Egypt  were  spent  they  feared  they 
were  going  to  perish.  They  forgot  the  hand 
that  had  dried  up  the  sea ;  and  said,  Can  God 
furnish  a  table  in  the  wilderness  1  But  he 
gave  them  bread  from  heaven,  and  for  forty 
years  they  did  eat  angel's  food.  What  an 
abundance  was  necessary  for  such  a  multi- 
tude !  And  what  a  display  of  divine  power 
was  here  witnessed ! — Nor  less  was  it  a  proof 
of  divine  mercy.  Had  he  dealt  with  them 
after  their  desert  fire  would  have  come  dow. 
from  heaven,  instead  of  food  :  but  as  the  m  > 
ther  silences  the  fretful  angry  child  by  giving 
it  not  the  rod,  but  the  breast,  so  did  his  gen- 
tleness indulge  them.  Hence  when  they 
despised  the  manna  as  light  food,  it  might 
have  been  suspended,  and  they  might  have 
been  left  to  learn  the  worth  of  it  by  the  want : 
but  day  after  day,  year  after  year,  it  continu- 
ed to  attend  them;  and  ceased  not  till  the 
day  after  they  had  taken  possession  of  their 
inheritance,  and  they  had  eaten  of  the  old 
corn  of  the  land. 

At  length  it  did  cease;  and  wisely  too. 
What  was  necessary  before  became  needless 
now:  and  what  want  had  endeared,  abund- 
ance would  have  despised.  This  teaches  us 
not  to  look  for  extraordinary  supplies  when 
relief  is  to  be  had  in  an  ordinary  way.  He 
who  sustained  Israel  is  as  almighty  as  ever ; 
but  we  must  plough  and  sow  and  gather  into 
barns.  He  who  fed  Elijah  by  ravens  com- 
mands us  to  labour,  working  with  our  hand 
the  thing  that  is  good.  If  a  man  neglects 
the  means  of  subsistence  he  is  not  trusting 
Providence,  but  tempt'  ,g  it ;  and  is  likely  to 
be  reminded  by  something  more  than  Scrip- 
ture, that  if  any  man  will  not  work  neither 
shall  he  eat  Even  in  miraculous  achieve- 
ments what  human  agency  could  do,  was  not 
done  supernaturally.  When  Peter  was  in 
prison  the  angel  of  the  Lord  opened  the  door 
and  broke  off  his  fetters — for  this  Peter  could 
not  have  done ;  but  he  did  not  take  him  up  in 
his  arms,  and  carry  him  out ;  but  said  untc 
him,  "Follow  me."  Miracles  were  never 
needlessly  employed.  Had  they  been  com- 
mon they  would  have  ceased  to  be  marvel- 
lous; the  exceptions  would  have  become  a 
general  rule ;  and  the  whole  system  of  Na- 
ture and  Providence  have  been  deranged. 

The  manna  was  typical.     "/  am,"  said 
Jesus,  "  that  bread  of  life."    As  the  manna 


16 


JANUARY  4. 


*5am:'  drw»  from  heaven  and  preserved  the 
Israelites  from  famine;  "God  so  loved  the 
world,  that  he  gave  his  only  begotten  Son, 
that  whosoever  believeth  in  him  should  not 
perish,  but  have  everlas'ing  life."  And  the 
Saviour  surpasses,  the  emblem.  The  manna 
was  for  the  body;  he  saves  the  soul.  The 
manna  could  not  preserve  from  death  always ; 
but  they  who  partake  of  him  live  for  ever. 
The  manna  was  confined  to  one  people ;  he 
gave  his  flesh  for  the  life  of  the  world.  He 
therefore  is  the  true  bread. 

And  shall  this  cease?  Far  from  it.  You 
shall  live  by  him,  as  well  as  with  him,  for 
ever. 

Yet  there  will  be  a  great  difference  be- 
tween your  present  and  your  future  experi- 
ence. Many  things  now  necessary  will  then 
be  done  away.  Conjecture,  opinion,  reason- 
ing will  give  place  to  knowledge.  Now  we 
walk  by  faith;  then  we  shall  walk  by  sight. 
Now  we  are  saved  by  hope;  then  hope  will 
cease  in  fruition.  Love  will  continue  for 
ever ;  but  charity  and  mercy  can  have  no  ob- 
ject, no  exercise  there.  We  shall  be  still 
praising  him ;  but  prayer,  and  preaching,  and 
baptism,  and  the  Lord's  supper,  will  have  no 
place.  We  can  dispense  with  the  channels 
when  we  are  at  the  fountain-head ;  and  with 
the  types  when  we  have  the  reality.  We 
are  now  glad  when  they  say  unto  us,  "  Let 
us  go  into  the  house  of  the  Lord ;"  but  says 
John,  "I  saw  no  temple  there;  but  the  glory 
of  God  and  of  the  Lamb  were  the  light  there- 
of." When  that  which  is  perfect  is  come, 
that  which  is  in  part  will  be  done  away. 
The  fare  of  the  wilderness  will  be  super- 
seded by  the  produce  of  Canaan. 


JANUARY  4. 

"  As  thy  days  so  shall  thy  strength  be." 
Deut.  xxxiii.  25. 

Dr.  Doddridge  was  one  day  walking  much 
depressed,  his  very  heart  desolate  within  him. 
But,  says  he,  passing  a  cottage  door  open,  I 
happened  at  that  moment  to  hear  a  child 
reading,  "  As  thy  days,  so  shall  thy  strength 
">e."  The  effect  on  my  mind  was  indescrib- 
ible.  It  was  like  life  from  the  dead.  Much 
b  often  done  by  a  word :  and  many  can  say 
urith  Watts, 

And  when  my  spirit  takes  her  fill 

At  some  good  word  of  thine, 
.Vot  warriors,  who  divide  tne  spoil, 

Have  joys  compared  with  mine." 

Vnd  what  does  this  word  say  to  us?  "As 
by  days,  so  shall  thy  strength  be."  There 
e  strength  bodily.  The  continuance  of  this 
ss  a  mercy.  How  soon,  how  easily  can  it  be 
3rushed  or  reduced,  so  that  we  may  be  made 
to  possess  months  of  vanity;  and  endure 
wearisome  nights;  and  feel  every  exertion  a 
difficulty,  and  every  duty  a  burden!     But 


there  is  strength  spiritual.  This  is  very  dis» 
tinguishable  fran  the  former,  and  often  found 
separate  from  it.  The  Lord  does  not  always 
give  his  people  a  giant's  arm,  or  an  iron 
sinew;  but  his  strength  is  made  perfect  in 
weakness.  This  is  the  strength  here  spoken 
of!  For  two  purposes  his  people  find  it  r  eces- 
sary:  service  and  suffering. 

Every  Christian  has  a  course  of  duty  com- 
mon to  him  as  a  man.  It  is  to  provide  for  hi* 
outward  wants,  and  the  support  of  his  family. 
And  this  is  done  by  labour,  in  which  he  is 
required  not  to  be  slothful.  But  there  i3  a 
series  of  duties  pertaining  more  immediately 
to  him  in  his  religious  character.  It  is  to  be- 
lieve, to  pray,  to  deny  ungodliness,  and  world- 
ly lusts,  and  to  live  soberly,  righteously,  and 
godly  in  the  present  evil  world.  The  dis- 
charge of  this  high  calling  is  sometimes  ex- 
pressed by  a  race,  which  he  is  to  run  with 
patience.  Sometimes  also  by  the  life  of  a 
soldier.  A  soldier  must  not  be  effeminate, 
but  endure  hardness  and  fatigue.  Even  his 
preparations  and  exercises  are  often  trying — 
how  much  more  his  actual  services!  And 
the  Christian's  enemies  possess  every  thing 
that  can  render  them  formidable — and  so 
fights  he,  not  as  one  that  beateth  the  air.  - 

Suffering  is  commonly  connected  with  ser- 
vice in  the  divine  life.  It  was  so  invariably 
in  the  beginning  of  the  Gospel.  Then  it  was 
deemed  impossible  for  any  one  to  live  godly 
in  Christ  Jesus  and  not  suffer  persecution. 
Therefore  no  sooner  was  Paul  converted  than 
he  was  told  how  great  things  he  had  to  suf- 
fer. As  real  religion  is  always  the  same, 
some  degree  of  the  same  opposition  may  be 
always,  looked  for;  and  the  hatred  of  the 
world  will  be  shown  as  far  as  they  have  li- 
berty to  express  it,  and  are  not  restrained  by 
law  or  the  usages  of  civilized  life.  But  when 
the  Christian  has  rest  from  such  trials  as 
these,  God  can  subserve  their  purpose  by 
personal  and  relative  afflictions,  which  are 
often  severer  than  even  the  endurings  of  a 
martyr.  They  are  called  chastenings  and 
rebukes,  which  he  is  neither  to  despise  or 
faint  under.  They  have  been  the  experience 
of  all  God's  children  from  age  to  age.  They 
are  not  wantonly  inflicted ;  but  there  is  a 
needs  be  for  them,  of  which  their  Heavenly 
Father  is  the  unerring  judge ;  and  who — as 
far  as  their  education  and  welfare  will  allow 
— will  spare  them  as  a  man  spareth  his  own 
son  that  serveth  him. 

Now  the  prospect  of  all  this,  when  he  looks 
forward  into  life,  is  enough  to  awaken  the 
Christian's  anxiety;  and  nothing  can  effec- 
tually encourage  him  but  the  discovery  of 
strength  equal  to  his  exigencies.  And  this 
he  finds  not  in  himself.  The  natural  man 
has  no  sensibility  of  his  weakness,  because 
he  is  not  earnestly  engaged  in  those  applica- 
tions which  require  spiritual  strength.  The 
,  Christian  is.     He  knows  that  he  is  as  desti* 


JANUARY  5. 


17 


lute  of  strength  as  he  is  of  righteousness. 
He  feels  himself  entirely  insufficient  for  all 
♦he  duties  and  trials  of  the  divine  life.  And 
the  consciousness,  instead  of  diminishing, 
grows  with  the  experience  of  every  day. 

And  he  need  not  be  afraid  of  this.  Rather 
let  him  cherish  it;  for  when  he  is  weak  then 
he  is  strong.  What  he  wants  is  provided 
and  ensured  by  the  promise  of  a  God  who  can- 
not lie — "As  thy  days,  so  shall  thy  strength 
be."  And  as  we  have  heard,  so  have  we  seen 
in  the  city  of  our  God.  His  veracity  has  been 
attested  by  all  his  people,  not  one  failing. 
And  what  says  our  own  experience]  "Year 
after  year  I  have  been  travelling  in  an  enemy's 
country,  and  carrying  with  me  an  evil  heart, 
prone  to  depart  from  the  living  God.  I  have 
often  said,  I  shall  one  day  perish.  But  where 
am  I  this  morning] — Following  hard  after 
God,  his  right  hand  upholding  me.  My  pray- 
ers have  not  been  always  lively  and  delight- 
ful ;  but  I  have  looked  again  towards  his  holy 
temple ;  and  through  many  a  benighted  hour 
I  have  waited  for  the  Lord,  more  than  they 
that  watch  for  the  morning.  I  have  had  no 
might  of  my  own,  and  have  been  often  faint; 
buf  he  giveth  power  to  the  faint,  and  to  them 
that  have  no  might  he  increaseth  strength. 
This  is  my  testimony  to  the  praise  of  the 
glory  of  his  grace ;  and  at  the  beginning  of 
.mother  year  I  thank  God  and  take  courage- 

"  Here  I  raise  my  Ebenezer: 

Hither  by  thy  help,  I'm  come  ; 
And  I  hope,  by  thy  good  pleasure, 
Safely  to  arrive  at  home." 


JANUARY  5. 

"And  they  cast  their  crowns  before  the  throne." 
Rev.  iv.  10. 

Religion  distinguishes  and  elevates.  The 
possessors  of  it  begin  to  rise  on  earth ;  but 
their  dignity  is  perfected  and  displayed  in 
heaven. 

There  they  are  crowned.  Racers  were 
crowned.  Conquerors  were  crowned.  Be- 
nefactors who  had  saved  the  life  of  a  fellow- 
citizen  were  crowned.  Bridegrooms  were 
crowned — Solomon's  mother  crowned  him  in 
the  day  of  his  espousals.  Princes  on  their 
ascension  were  crowned.  The  saints  on  "high 
are  every  one  of  these  characters  in  them- 
selves ;  and  the  crown  each  wears  is  called  "  a 
crown  of  righteousness;"  "  a  crown  of  life ;" 
"a  crown  of  glory  that  fadeth  not  away;"  a 
crown  divinely  superior  to  the  prize  of  mor- 
tal ambition — "Now  they  do  it  to  obtain  a 
corruptible  crown,  but  we  an  incorruptible." 

Vet  if  they  are  thus  honoured,  "  they  cast 
tneir  crowns  before  the  throne"  they  ap- 
proach ;  testifying  by  this  action  from  whom 
they  have  received  them,  and  confessing  that 
they  deem  themselves  unworthy  to  wear  the 
honour — all  in  conformity  with  the  peculiar 
C  2* 


design  of  the  Gospel-constitut.on,  "that  nc 
flesh  should  glory  in  his  presence"  but  « ac 
cording  as  it  is  written,  he  that  glorieth  let 
him  glory  in  the  Lord." 

It  is  no  easy  thing  to  bring  a  man  to  this 
temper  of  mind.  It  is  not  natural  to  him. 
Naturally  he  is  as  proud  as  he  is  poor. 
Therefore  he  would  be  wise,  though  born  as 
a  wild  ass's  colt  Therefore  though  pover- 
ty itself,  he  says,  I  am  rich  and  increased 
with  goods,  and  have  need  of  nothing.  There- 
fore though  without  strength,  he  trusts  in  his 
own  heart;  and  though  guilty  before  God,  he 
goes  about  to  establish  his  own  righteousness. 
Therefore  he  is  impatient  under  his  affliction, 
as  if  he  had  a  right  to  complain ;  and  unthank- 
ful under  his  mercies,  as  if  he  deserved  them. 

The  day  of  conviction  is  a  day  of  self-abase- 
ment ;  and  in  that  day  the  lofty  looks  of  man 
are  brought  low.  Then  he  submits  himself 
to  God,  and  begins  to  walk  humbly  with  him : 
he  admires  the  patience  that  has  borne  with 
him,  and  adores  the  abundant  mercy  that  has 
saved  and  called  him.  The  more  he  ad- 
vances in  the  divine  life,  the  more  he  sinks 
in  his  own  estimation.  "  I,  who  am  but  dust 
and  ashes."  "  Behold,  I  am  vile."  "  Who 
am  I,  and  what  is  my  father's  house  1"  "  I 
am  not  worthy  of  the  least  of  all  thy  mer- 
cies." "  I  am  not  worthy  that  thou  shouldes* 
come  under  my  roof."  The  "  latchet  of 
whose  shoe  I  am  not  worthy  to  stoop  down  and 
unloose."  "  I  am  not  worthy  to  be  called  an 
apostle."  "  I  am  less  than  the  least  of  all 
saints." — These  have  been  the  self-annihila- 
tions of  men  who  were  all  great  in  the  sight 
of  the  Lord:  and  these  must  be  the  best 
proofs,  as  they  will  be  the  certain  effects,  of 
our  growing  in  grace  and  in  the  knowledge 
of  our  Lord  and  Saviour. 

Ignorance  is  the  pedestal  of  pride ;  throw 
down  the  basis,  and  the  figure  falls.  But 
here  our  knowledge  is  not  complete ;  here- 
after we  shall  see  things  in  God's  own  light 
Then  we  shall  have  other  views  than  we  now 
have  of  the  exceeding  sinfulness  of  sin ;  of 
the  number  and  aggravations  of  our  offences; 
of  the  greatness  of  our  guilt  and  desert ;  of 
the  vastness  of  our  obligations ;  of  the  won- 
ders of  that  love  that  passeth  knowledge  in 
every  part  of  our  salvation.  Thence  will  re- 
sult that  fine  ingenuous  feeling  that  shrinks 
back,  and  is  ready  to  decline  a  distinguished 
privilege — not  from  dislike  or  unwillingness 
to  be  under  obligation ;  but  from  a  sense  of 
unworthiness.  Did  Peter  wish  to  be  aban- 
doned of  Christ  1  Yea  he  placed  all  his  hap. 
piness  in  his  presence :  but  it  was  under  this 
feeling  on  the  sight  of  the  miracle,  he  ex- 
claimed, "  Depart  from  me,  for  I  am  a  sinful 
man,  O  Lord !" 

Some  would  not  think  of  such  abdications, 
were  they  to  enter  heaven  with  their  present 
principles  and  dispositions;  they  would  rathei 
view  their  crowns  as  of  their  own  deserving 


18 


JANUARY  6,  7. 


and  their  own  procurhig :  and  feel  the  spirit 
of  a  late  emperor,  who  too  proud  to  receive 
his  diadem  from  any  other  hand  than  his  own, 
placed  himself  the  crown  upon  his  head.  But 
that  world  is  a  world  of  humility  and  grati- 
tude. All  the  dignitaries  there  cast  their 
crowns  before  the  throne  of  the  Saviour  in 
whose  righteousness  they  are  exalted — still 
praising  him,  and  saying — "  Not  unto  us,  O 
Lord,  not  unto  us,  but  unto  thy  name  give 
glory,  for  thy  mercy  and  thy  truth's  sake." 

Now  whatever  heaven  is,  we  must  be  dis- 
posed and  prepared  for  it  before  we  can  enter 
it  Has  then  God  wrought  us  for  the  self- 
same thing  1  Has  he  brought  down  the  pride 
of  our  nature,  and  made  us  willing  to  "  submit 
ourselves  unto  the  righteousness  of  Godl" 
Are  we  saying,  "  Blessed  be  the  God  and 
Father  of  our  Lord  Jesus  Christ,  who  hath 
blessed  us  with  all  spiritual  blessings  in 
heavenly  places  in  Christ  V  Is  the  leading 
sentiment  of  the  blessed  now  living  in  our 
hearts  and  reigning  in  our  lives — "By  the 
oba.ce  of  God  I  am  what  I  am.     Not  I,  but 

THE  GRACE  OF  GoD  WHICH  WAS  WITH  ME  ]" 


JANUARY  6. 

"  Unite  my  heart  to  fear  thy  name." 
Psalm  Ixxxvi.  ]  1. 

The  fear  of  God  does  not  here  mean  a  par- 
ticular grace  of  the  Spirit,  but  religion  at 
large.  It  is  common  to  all  writers  to  express 
the  whole  of  a  thing  by  a  part ;  but  then  it 
ought  to  be  an  essential,  and  a  distinguishing 
part.  And  "  the  fear  of  the  Lord  is  the  be- 
ginning of  wisdom;"  and  "we  perfect  holi- 
ness in  the  fear  of  God." 

Religion  is  nothing  without  the  heart.  Yet 
naturally  the  heart  is  alienated  from  the  life 
of  God,  and  hangs  off  loosely  and  carelessly 
from  all  the  spiritualities  of  his  service.  But  it 
must  be  drawn  and  attached  to  divine  things ; 
and  God  alone  can  accomplish  this  union. 
Without  his  agency  indeed  there  may  be  an 
outward  and  professional  union ;  but  the  liga- 
tures of  faith  and  love  which  are  in  Christ 
Jesus  will  be  wanting.  To  him  therefore 
must  we  give  the  glory  of  the  work  if  it  has 
been  effected,  and  to  him  we  must  repair  if 
we  desire  to  experience  it;  encouraged  by 
the  assurance,  that  he  will  not  fail  to  give 
the  Holy  Spirit  to  them  that  ask  him. 

But  how  may  I  know  that  he  has  united 
my  heart  to  his  fear  1  When  we  are  attach- 
ed to  a  thing  we  love  to  hear  of  it :  we  think 
much  of  it ;  speak  much  of  it :  we  delight  to 
remember  it.  If  we  are  cordially  united  to 
an  individual,  he  shares  our  sympathy ;  we 
fed.  his  interests  to  be  our  own ;  we  weep 
when  he  weeps,  and  rejoice  when  he  rejoices. 
It  is  the  same  with  a  man  that  is  cordially 
attached  to  religion ;  he  feels  himself  to  be 
one  with  it:  when  it  is  assailed,  he  will  en- 


deavour to  defend  it ;  when  it  is  wounded  m 
the  house  of  its  friends,  he  will  feel  the  pain  • 
the  reproach  of  it  will  be  lis  burden;  he  will 
pray  for  its  success ;  he  will  exult  in  its  pros- 
perity. Are  we  cordially  united  to  any  one  1 
In  the  same  degree  we  dislike  absence,  and 
dread  separation.  Thus  the  attached  Ruth 
said  to  Naomi,  "Entreat  me  not  to  leave 
thee,  nor  to  return  from  following  after  thee : 
for  whither  thou  goest  I  will  go ;  and  where 
thou  lodgest  I  will  lodge;  thy  people  shall 
be  my  people,  and  thy  God  my  God.  Where 
thou  diest  I  will  die,  and  there  will  I  be 
buried."  And  what  is  the  language  of  a  soul 
under  this  divine  influence '  "  Why  shouldest 
thou  be  a  stranger  in  the  land,  and  as  a  way- 
faring man  that  turneth  aside  to  tarry  for  a 
night  ]"  "  Hide  not  thy  face  from  me ;  put 
not  thy  servant  away  in  anger:  thou  hast 
been  my  help ;  leave  me  not,  neither  forsake 
me,  O  God  of  my  salvation."  "  Cast  me  not 
away  from  thy  presence,  and  take  not  thy 
Holy  Spirit  from  me." 

But  was  not  David's  heart  united  to  the 
fear  of  God  before !  It  was.  But  he  who 
has  the  dawn  wishes  for  the  day.  He  in 
whom  the  good  work  is  begun  will  always 
pray,  "  Perfect  that  which  concerneth  me." 
Who  can  say  I  have  attained  1  I  am  already 
perfect  ?  David  as  a  backslider  prayed,  "  Cre- 
ate in  me  a  clean  heart,  O  God,  and  renew  a 
right  spirit  within  me:"  but  there  was  no 
period  in  his  life,  or  advancement  in  his  re- 
ligion, at  which  he  would  not  have  used  the 
very  same  prayer — 

"  Whoever  says, '  I  want  no  more,'' 
Confesses  he  has  none.'" 

The  Christian,  as  long  as  he  feels  any  reluct- 
ance to  duty  ;  any  dulness  in  his  work ;  any 
distractions  in  his  worship;  any  law  in  his 
members  warring  against  the  law  of  hia 
mind ;  any  reason  to  sigh  when  I  would  do 
good  evil  is  present  with  me,  and  how  to  per- 
form that  which  is  good  I  find  not — will  not 
cease  to  pray,  "  Unite  my  heart  to  fear  thv 
name." 

"Weak  is  the  effort  of  my  heart, 
And  cold  my  warmest  thought 
But  when  I  see  thee  as  thou  art, 
I'll  praise  thee  as  I  ought." 


JANUARY  7. 

"  Salute  my  -well-beloved  Epenetus,  ivh »  it  the 
first-fruits  of  Achaia  unto  Christ.*  —Rem. 
xvi.  5. 

Paul  here  remembers  many,  and  speaks 
of  them  all  with  affection;  but  he  salute? 
Epenetus  as  his  WELL-fceZoved.  We  are  no 
bound  to  love  all  in  the  same  manner,  or  in 
the  same  degree. 

The  Apostle  calls  this  convert,  •' fruits 
unto  Christ" — not  unto  himself.  Yet  he  had 
been  the  means  of  bringing  him  to  the  know- 
ledge of  the  truth.     But  Paul  knew  that  h« 


JANUARY  7. 


19 


had  not  redeemed  him ;  justified  him ;  called 
him  by  his  grace.  And  as  to  his  conversion, 
he  had  only  been  the  instrument,  the  Lord 
working  with  him,  and  confirming  his  word 
with  signs  following.  In  another  place  he 
says,  "  Who  then  is  Paul,  and  who  is  Apollos, 
but  ministers  by  whom  ye  believed,  even  as 
the  Lord  gave  to  every  man  1"  If  converted 
sinners  are  the  seal,  and  reward,  and  glory, 
and  joy  of  the  preacher ;  they  are  infinitely 
more  so,  of  the  Saviour  himself.  He  sees  in 
them  his  agency ;  his  image ;  the  travail  of 
his  soul ;  the  recompence  of  his  sufferings. 
As  the  author  of  it ;  he  will  enjoy  their  bles- 
sedness, and  receive  their  praises  for  ever. 

Epenetus  is  here  said  to  be  the  "^rsf-fruits 
unto  Christ  in  Achaia."  Yet  Paul  says  to 
the  Corinthians,  "  Ye  know  the  house  of  Ste- 
phanas, that  it  is  the  first-fruits  of  Achaia." 
The  apparent  difficulty  is  easily  solved  by 
the  fact,  that  the  house  of  Stephanas  was  the 
first  family  that  was  converted,  but  that 
Epenetus  was  the  first  convert  in  the  family. 
Christians  at  first  were  few  in  number,  and 
driven  together  by  persecution.  They  were 
therefore  well  known  to  each  other,  and  to 
their  ministers.  They  were  marked  charac- 
ters. The  conversion  of  a  man  to  Christianity 
in  a  heathen  place  must  have  been  peculiarly 
observable.  It  was  the  production  of  "  a  new 
creature,"  which  would  of  course  be  greatly 
wondered  at.  It  was  displaying  the  "hea- 
venly" where  all  was  "  earthly,  and  sensual, 
and  devilish,"  before.  And  we  see  it  was 
worthy  of  attention.  Earthly  minds  are  most 
interested  by  the  events  of  this  life ;  by  the 
policy  of  statesmen,  the  exploits  of  heroes, 
the  discoveries  of  philosophers — but  what 
Paul  noticed  in  Achaia,  was  the  first  man 
that  was  called  there  out  of  darkness  into 
the  kingdom  of  God's  dear  Son.  He  knew 
that  the  conversion  of  one  soul  far  transcend- 
ed in  importance  the  deliverance  of  a  whole 
kingdom  from  civil  bondage.  Kingdoms  will 
soon  be  no  more ;  but  such  a  soul  will  shine 
a  monument  of  grace  and  glory  for  ever  and 
ever.  "  There  is  joy  in  the  presence  of  the 
angels  of  God  over  one  sinner  that  repent- 
eth." 

How  long  Epenetus  in  the  place  and  in  the 
family  stood  alone  as  a  professed  Christian, 
we  know  not ;  but  it  is  no  uncommon  thing 
for  an  individual  to  be  similarly  situated.  We 
have  often  seen  single  converts  seeking  and 
serving  Christ,  as  the  first-fruits  of  the  neigh- 
bourhood or  the  household  wherein  they 
lived.  The  way  in  which,  and  the  means 
by  which  these  persons  are  brought  forward 
before  others,  would,  if  stated,  be  found  to  be 
very  various,  and  often  remarkable.  Hearing 
the  Gospel  while  from  home ;  visiting  in  a 
family  where  the  worship  of  God  is  main- 
tained ;  meeting  with  a  good  book ;  receiving 
a  letter  from  a  friend ;  a  conversation  with  a 
stranger;  an  affliction  that  made  the  heart 


bleed,  and  laid  bare  the  prospects  of  life — 
where  shall  we  end  1  "  Lo !  all  these  things 
worketh  God  oftentimes  with  man,  to  bring 
back  his  soul  from  the  pit,  to  be  enlightened 
with  the  light  of  the  living  !"  For  though 
the  incidents  upon  which  this  mighty  event 
hinged  seemed  perfectly  casual,  they  were 
all  arranged  by  his  own  purpose  and  grace. 

And  the  circumstances  in  which  these  first 
converts  are  placed  are  a  post  of  trial.  Some- 
times the  trial  is  very  severe.  They  have  to 
take  up  their  cross  daily  and  hourly  too ;  and 
a  cross  too  heavy  to  be  borne  without  divine 
aid.  Little  do  many  who  have  been  reli- 
giously brought  up,  and  whose  relations  and 
friends  if  not  decidedly  pious,  are  not  hostile 
— little  do  they  know  what  some  have  to  en- 
dure, especially  at  the  commencement  of 
their  religious  course ;  when,  instead  of  as- 
sistance and  countenance  so  much  needed, 
they  meet  with  neglect,  and  opposition,  and 
sneers,  and  reproach  from  all  around  them — 
and  from  all  that  are  dear  to  them. 

— They  are  also  in  a  post  of  duty.  They 
are  required  to  be  not  only  harmless  and 
blameless,  but  most  exemplary  in  their  lan- 
guage, temper,  and  conduct.  The  reason  ia 
that  they  will  attract  peculiar  notice.  Every 
thing  they  do  will  be  canvassed  by  a  shrewd  ■ 
ness  sharpened  by  enmity,  and  ready  to  mag 
nify  every  failing.  They  will  be  judged  by 
their  profession;  and  their  religion  will  be 
judged  by  them.  And  they  are  to  put  gain- 
sayers  to  silence,  and  constrain  them  by  their 
good  works  which  they  behold  to  glorify  God 
in  the  day  of  visitation.  They  are  to  adorn 
the  doctrine  of  God  our  Saviour  in  all  things  : 
and  by  walking  in  wisdom  to  win  those  that 
are  without.  They  are  not  to  repulse  by  rude- 
ness, or  chill  by  disdain.  They  are  never  to  be- 
tray a  feeling  that  says,  Stand  by  thyself;  come 
not  near  to  me — I  am  holier  than  thou.  They 
are  not,  by  stiffness  and  affectations  in  little 
and  lawful  things,  to  lead  people  to  suppose 
that  then*  religion  is  made  up  of  oddities  and 
perversenesses.  Yet,  in  things  of  unquestion- 
able obligation  and  real  importance,  they 
must  be  firm  and  immoveable,  always  abound- 
ing in  the  work  of  the  Lord :  for  not  only  will 
conscience  require  this,  in  the  testimony  they 
are  always  to  bear  for  God  ;  but  such  consist- 
ency alone  will  enthrone  them  in  the  convic- 
tions and  esteem  of  others, 

— For  they  are  also  in  a  post  of  honour . 
They  have  a  peculiar  opportunity  of  showing 
their  principles.  Later  converts  may  be 
equally  conscientious,  but  these  coming  after, 
when  they  have  the  sanction  and  co-opera- 
tion of  others,  cannot  so  obviously  appear  tc 
be  on  the  Lord's  side,  nor  so  fully  evince  the 
purity  and  power  of  their  motives,  as  those 
who  come  forward  alone,  and  say  to  all 
others,  however  numerous,  however  influen- 
tial, however  endeared — Choose  you  this  day 
whom  you  will  serve-  -but  as  ft r  me — I  ifiu 


20 


JANUARY  8.  9. 


serve  the  Lord.  They  have  therefore  the  pri- 
vilege of  taking  the  lead,  and  of  being  exam- 
ples instead  of  followers.  And  they  may  be, 
and  are  likely  to  be,  the  means  of  prevailing 
upon  others.  We  have  seldom  seen  an  in- 
stance of  failure.  The  effect  has  not  always 
immediately  appeared ;  but  where  they  have 
been  enabled  to  walk  worthy  of  God  unto  all 
pleasing,  after  a  while,  they  have  no  longer 
gone  alone  to  the  Cross  of  Christ,  to  the 
Throne  of  Grace,  to  the  House  of  God,  but 
in  company — in  company  even  with  those 
who  once  stood  aloof,  or  before,  even  op- 
posed. And  "he  that  converteth  a  sinner 
from  the  error  of  his  way,  shall  save  a  soul 
from  death,  and  shall  hide  a  multitude  of  sins." 


JANUARY  8. 

"  Behold,  I  wish  above  all  things  that  thou 
mayest  prosper  and  be  in  health,  even  as 
thy  soul  prospereth." — 3  Epis.  John,  2. 

It  has  been  supposed  from  hence,  that 
Gaius  had  an  infirm  and  sickly  constitution. 
This  is  probable ;  but  it  does  not  necessarily 
follow :  for  John  might  have  wished  him  the 
continuance  and  increase  of  health,  as  well  as 
the  restoration  of  it. 

However  this  may  be,  we  learn  from  his 
language — That  it  is  allowable  for  us  to  pray 
for  temporal  blessings — and  that  of  all  these 
blessings,  health  is  the  most  valuable  and  ne- 
cessary. 

But  is  outward  prosperity — is  even  health 
itself  the  chief  good — that,  "  above  all  things," 
John  wishes  his  friend  to  enjoy  it?  Some 
therefore  have  rendered  it,  "  I  wish  above  all 
persons ;"  others,  "  I  wish  in  all  respects ;" 
that  thou  mayest  prosper  and  be  in  health. 
But  there  is  no  need  of  criticism  here.  Gaius 
had  grace  already ;  and  a  high  degree  of  it ; 
and  this  one  thing  needful  being  secured,  it 
was  then  supremely  desirable  that  he  should 
have  health  to  enjoy  and  improve  it — "  even 
as  his  soul  prospered." 

John  makes  also,  his  soul-prosperity  the 
standard  and  rule  of  his  prayer  for  other 
things.  This  would  be  a  dreadful  rule  with 
regard  to  many.  Such  praying  if  answered 
would  ruin  them.  Yes,  if  they  were  to  pros- 
per in  temporal  things  as  they  prosper  in 
spiritual,  they  would  become  the  poorest, 
meanest  wretches  on  earth;  for  they  are 
strangers  to  every  thing  like  the  true  riches. 
And  if  their  bodies  were  to  be  as  healthful  as 
iheir  souls,  their  dwelling  would  become  an 
hospital ;  jieir  bed  of  ease  a  bed  of  languish- 
ing :  they  would  be  blind,  for  they  have  no 
spiritual  understanding ;  deaf,  for  they  never 
hear  the  voice  of  God ;  dead,  for  the  Spirit  of 
God  is  not  in  them. 

Yet  this  seems  to  be  the  only  safe  rule. 
For  unless  religion  keeps  pace  with  our  out- 
ward good,  our  safety  and  welfare  will  be 


endangered  by  it.  We  are  not  alraia  w  nen 
we  see  Christians  succeeding  in  life,  if  at  the 
same  time  they  grow  in  grace.  But  the  peril 
is,  when  there  is  so  much  sail  and  so  little 
ballast.  What  can  be  more  awful  than  to 
see  those  who  too  much  mind  earthly  things, 
gaining  abundantly ;  to  see  those  who  have  a 
relish  for  the  pride  of  life,  enabled  to  be 
splendid;  to  see  those  much  indulged,  who 
cannot  put  a  knife  to  the  throat  of  appetite ' 
If  our  plenty  and  dainties  awaken  in  us  no 
moral  apprehensions ;  and  if  we  can  feast  our- 
selves without  fear ;  surely  our  table  is  likely 
to  become  a  snare,  and  that  which  should 
have  been  for  our  welfare,  to  become  a  trap. 
The  prosperity  of  fools  dostroys  them ;  and 
the  prosperity  of  those  who  have  not  much 
wisdom,  injures  them. 

Let  us  therefore  examine  our  wishes.  Let 
us  regulate  them  piously.  Let  us  seek  first 
the  kingdom  of  God  and  his  righteousness. 
Let  us  ask  for  no  more  of  other  things  than 
we  can  bear — ever  praying,  for  our  frienda 
and  ourselves,  that  we  may  prosper  and  be  in 
health  even  as  our  souls  prosper. 


JANUARY  9. 

"He  will  be  our  guide  even  unto  death" 
Psalm  xlviii.  14. 

This  assurance  comes  home  to.  our  case  and 
feelings.  We  are  strangers  and  pilgrims  upon 
earth.  We  resemble  the  Jews  in  the  wilder- 
ness ;  we  are  not  in  Egypt,  and  we  are  not  in 
Canaan,  but  journeying  from  the  one  to  the 
other.  We  are  delivered  from  our  natura 
state ;  but  before  we  can  enter  glory, 

"  We  have  this  desert  world  to  pass ; 
A  dangerous  and  a  tiresome  place." 

And  as  the  Jews  were  not  left  to  themselves, 
but  had  a  conductor,  so  have  we — "  This  God 
is  our  God  for  ever  and  ever ;  he  will  be  our 
guide  even  unto  death."  How  perfectly, 
how  infinitely  qualified  is  he  for  this  office  ! 
In  a  journey,  it  is  unnecessary  for  the  travel- 
ler to  know  the  road :  but  the  guide  ought  to 
know  it;  and  when  he  is  well  acquainted 
with  it,  and  we  have  full  confidence  in  him, 
we  shall  feel  satisfaction  notwithstanding  our 
own  ignorance.  Abraham  went  out,  not 
knowing  whither  he  went;  but  he  knew 
with  whom:  and  Job,  after  expressing  his 
perplexities,  and  the  successlessness  of  his 
efforts  to  explore  the  dispensation  he  was 
under,  relieves  himself  with  this  thought: 
"  But  he  knoweth  the  way  that  I  take  " 

"  Oh,  who  so  fit  to  choose  our  lot, 
And  regulate  our  ways," 

as  He  who  sees  the  end  from  the  beginning ; 
who  knows  all  our  walking  through  this  great 
wilderness ;  who  cannot  mistake  as  to  what 
is  good  or  evil  for  us ;  and  who  has  said,  "  I 


JANUARY  10 


21 


will  bring  the  blind  by  a  way  that  they  know 
not,  I  will  lead  thein  In  paths  that  they  have 
not  known ;  I  will  make  darkness  light  be- 
fore them,  and  crooked  things  straight :  these 
things  will  I  do  unto  them,  and  not  forsake 
them."  If  we  had  a  wise  and  sure,  but  a 
sullen  and  silent  leader,  it  would  deduct  much 
from  the  pleasure  of  the  journey.  But  our 
Guide  indulges  us  with  constant  intercourse. 
Be  allows  us  to  address  him  whenever  we 
please,  and  in  every  tiling  by  prayer  and  sup- 
plication to  make  known  our  requests ;  while 
he  condescendingly  addresses  us,  talking  with 
us  by  the  way,  and  opening  to  us  the  Scrip- 
tures. He  is  also  equal  to  all  our  exigences. 
Do  we  want  food  1  refreshment  1  rest  1  He 
can  supply  all  our  need,  according  to  his 
riches  in  glory  by  Christ  Jesus.  Have  we 
storms  1  "  He  is  our  refuge  and  strength,  a 
very  present  help  in  trouble."  Are  we  ex- 
posed to  enemies  1  What  David  said  to  Abia- 
thar,  who  had  fled  to  him  in  his  jeopardy,  he 
says  to  us,  "  Abide  with  me ;  for  he  that  seek- 
eth  thy  life  seeketh  my  life ;  but  with  me 
thou  shalt  be  in  safeguard."  I  should  not  be 
afraid  of  the  sights  and  howlings  of  the  wood, 
if  I  had  a  lion  at  my  right  hand  every  step, 
and  could  depend  upon  his  fidelity — A  lion  is 
She  strongest  among  beasts,  and  turneth  not 
away  for  any.  More  than  this  is  our  privi- 
lege— 

"  A  thousand  savage  beasts  of  prey 
Around  the  forest  roam, 
But  Judah's  Lion  guards  the  way. 
And  guides  the  traveller  home." 

What  human  patience  could  bear  with  our 
maimers  and  provocations  ]  What  creature- 
conductor  is  there,  but  would  throw  up  his 
charge  long  before  the  journey's  end  ?  But 
he  does  not  cast  away  his  people.  He  never 
leaves  nor  forsakes  them.  This  is  their  com- 
fort ;  this  is  their  hope ;  this  is  their  security 
—the  long-suffering  of  our  God  is  salvation. 

I,  the  Lord,  change  not :  therefore  ye  sons 
of  Jacob  are  not  consumed." 

Yes — he  will  be  our  guide,  "even  unto 
death ;  that  is,  till  the  journey  is  over,  and 
all  its  cares  cease.  But  is  nothing  more  ne- 
cessary] to  death  is  much — but  through 
death  seems  better.  When  we  come  to  the 
entrance  of  the  gloomy  passage,  it  is  pleasing 
to  think  that  he  is  at  the  other  side,  and  will 
receive  us  to  himself,  that  where  he  is,  there 
we  may  be  also.  Yet  how  am  I  to  get 
through  1  "  My  flesh  and  my  heart  faileth"— 

**  Oh,  if  my  Lord  would  come,  and  meet — 
My  soul  would  stretch  her  wings  in  haste ; 
Fly  fearless  through  Death's  iron  gate, 
Nor  feel  the  terrors  as  she  pass'd." 

rVnd  this  case  is  provided  for.  All  is  insured. 
He  will  be  with  us  through — "  Yea,  though 
[  walk  through  the  valley  of  the  shadow  of 
death,  I  will  fear  no  evil,  for  thou  art  with 
me :  thy  rod  and  thy  staff  they  comfort  me." 
—Amen. 


JANUARY  10 

"A  devout  man,  and  one  that  feared  God,  with 

all  hit  house  ;  which  gave  much  alms  to  the 
people,  and  prayed  to  God  aheay."-Acts  x.  2 

We  should  beware  of  general  and  indis- 
criminate reflections  upon  communities  and 
professions.  They  are  injurious  they  tend 
to  make  and  keep  the  parties  what  they  are 
generally  supposed  to  be.  They  ire  unjust; 
for  there  are  always  exceptions.  And  they 
are  ungenerous;  for  the  more  temptations 
men  have  to  resist,  the  more  evils  they  have 
to  subdue,  the  more  difficulties  thjey  have  tc 
struggle  with — the  more  deserving  and  com- 
mendable is  the  individual  that  succeeds :  or, 
rather,  the  more  is  the  grace  of  God  glorified 
in  him.  Can  there  be  no  excellency  connected 
with  arms  ]  In  the  New  Testament  we  meet 
with  no  less  than  four  centurions,  snd  all  are 
spoken  of  with  approbation — the  centurion 
who  came  to  our  Lord  on  the  behalf  of  his 
servant — the  centurion  that  watched  and  con- 
fessed at  the  Cross — the  centurion  that  be 
haved  so  courteously  to  Paul  in  his  voyage- 
and  Cornelius,  here  spoken  of. 

He  is  supposed  to  have  been  a  proselyte, 
but  he  was  not.  Yet  he  worshipped  God,  the 
knowledge  of  whom  he  probably  obtained  by 
residing  with  his  men  in  Judea.  He  was  a 
"devout  man;"  and  three  fine  unions  are 
mentioned  in  his  character  and  conduct 

— A  union  of  personal  and  relative  duty: 
"  He  feared  God,  with  all  his  house."  This 
was  like  Joshua,  who  said,  "  As  for  me  and 
my  house,  we  will  serve  the  Lord  :"^not  my 
house  without  myself,  nor  myself  without  my 
house ;  but  I,  and  my  house.  If  we  are  godly 
ourselves,  we  shall  surely  give  evidence  of  it 
by  instructing  and  admonishing  and  impress- 
ing those  who  are  placed  under  our  care. 
And  in  vain  shall  we  use  the  means,  if  we 
counteract  them  by  our  own  example.  We 
must  do,  as  well  as  teach. 

— A  union  of  piety  and  morality :  he  gave 
alms  and  prayed.  Piety  is  more  than  prayer ; 
and  morality  is  more  than  alms :  yet  alms  and 
prayer  are  not  only  parts,  but  essential  parts 
of  them ;  and  they  can  never  be  separated. 
Some  talk  of  their  love  to  the  Gospel,  and 
their  communion  with  God,  who  are  hard- 
hearted, and  close-handed.  "  But  whoso  hath 
this  world's  good,  and  seeth  his  brother  have 
need,  and  shutteth  up  his  bowels  of  compas- 
sion from  him,  how  dwelleth  the  love  of  God 
in  him !"  Others  stand  fair  with  their  fellow 
creatures,  and  are  distinguished  by  liberality 
and  kindness,  yet  they  have  no  fellowship 
with  the  Father  and  his  Son  Jesus  Christ; 
they  live  without  God;  they  indulge  their 
sensual  passions,  and  imagme  that  charity 
covers  a  multitude  of  sins— "  But  pure  reli- 
gion and  undefiled  before  God  and  the  Father 
is  this,  to  visit  the  fatherless  and  widows  in 
their  affliction,  and  to  koep  themse-ves  or. 
spotted  from  the  world." 


22 


JANUARY  11. 


— A  union  of  the  real  and  eminent  in  reli- 
gion :  "  He  gave  much  alms  to  the  people, 
and  prayed  to  God  always."  There  cannot 
be  the  eminence  of  grace  without  the  reali- 
ty ;  but  there  may  be  the  reality  without  the 
eminence.  We  should  be  thankful  for  a  day 
of  small  things ;  but  we  should  seek  after  a 
day  of  great  ones.  We  should  add  to  the  es- 
sentials of  religion  its  excellences  too.  We 
should  not  only  have  life,  but  have  it  more 
abundantly. 

As  to  our  temporal  condition,  we  should  be 
content  with  such  things  as  we  have.  But 
contentment  does  not  become  us  in  divine 
things.  There  we  should  be  ambitious. 
There  we  should  be  covetous.  We  need 
more.  And  more  is  attainable.  Let  us, 
therefore,  enlarge  our  desires  and  our  hopes, 
and  seek  to  be  filled  with  all  the  fulness  of 
God. 


JANUARY  11. 

Where  dwellest  thou  ?" — John  i.  38. 

This  question  was  addressed  to  our  Lord 
oy  two  of  John's  disciples.  One  of  them  was 
Andrew,  Simon  Peter's  brother;  of  the  other 
we  are  ignorant;  but  they  were  now  both 
following  Jesus.  Then  Jesus  turned,  and 
saith  unto  them,  "  What  seek  ye  V  They 
saia  unto  nim, "  Rabbi,  Where  dwellest  thou  7" 

Let  us  consider,  the  principle  of  the  inqui- 
ry. It  was  not  curiosity,  but  regard.  It  was 
as  much  as  to  say,  we  wish  to  be  better  ac- 
quainted. John  had  spoken  of  him  highly, 
and  they  had  just  seen  him :  but  this,  instead 
of  satisfying  them,  drew  forth  their  desire  af- 
ter more  intimacy.  Now  this  is  common  to 
all  the  subjects  of  divine  grace.  It  arises 
from  their  love  to  him.  For  love  longs  to  be 
near  the  object  of  attachment :  separation  is 
painful ;  distance  is  intolerable ;  while  inter- 
course yields  a  pleasure  words  can  no  more 
describe,  than  paint  can  express  light  or  heat. 
Hence  the  believer  longs  to  be  with  the  Sa- 
viour. "Tell  me,  O  thou  whom  my  soul 
loveth,  where  thou  feedest,  where  thou 
makest  thy  flock  to  rest  at  noon ;  for  why 
should  1  be  as  one  that  turneth  aside  from  the 
paths  of  thy  companions?"  The  desire  arises 
also  from  the  want  of  him.  What  can  I  do, 
says  the  Christian,  without  him  1  He  is  my 
deliverer,  my  helper,  my  guide,  my  comfort- 
er. The  earth  can  do  better  without  the  sun, 
than  I  can  do  without  him,  the  Sun  of  righ- 
teousness. The  body  does  not  depend  so 
much  upon  the  soul,  as  I  do  upon  him  the 
quickening  Spirit.  Who  can  screen  me  from 
the  condemnation  of  the  Law!   Who  can  re- 


lieve my  burdened  conscience  T  Whose  gracf 
is  sufficient  for  me,  to  sanctify  me  in  prospe- 
rity, to  sustain  me  in  adversity,  to  enliven  me 
in  death  1  "  Oh,  cast  me  not  away  from  thy 
presence,  and  take  not  thy  Holy  Spirit  from 
me."  I  must  live  in  the  same  place,  the  same 
house,  the  same  room,  where  thou  dwellest — 
"  Where  dwellest  thou  V 

But  let  us  find  if  we  can  an  answer  to  this 
question.  "He  saith  unto  them,  Come  and 
see ;"  and  they  went,  and  "  saw  where  he 
dwelt"  In  a  general  way,  he  had  not  where 
to  lay  his  head.  It  is  not  probable  he  had  now 
a  house  to  himself,  but  only  an  apartment 
hired  or  borrowed.  But  how  was  that  lodg- 
ing sanctified  and  honoured !  They  showed 
Alexander,  when  in  Holland,  a  house  where 
Peter  the  Great  resided,  and  which  is  pre- 
served in  memory  of  him.  Many  have  seen 
at  Olney  the  alcove  where  Cowper  wrote 
his  "Task" — Oh,  to  have  seen  a  dwelling 
where  Jesus  resided !  But  where  dwells  he 
now )  He  is  everywhere,  but  he  is  not  said 
to  dwell  everywhere.  Dwelling,  with  regard 
to  him,  implies  preference,  and  abiding  with 
delight.  First,  then,  he  dwells  in  heaven. 
This  marks  the  place,  yea — this  makes  it. 
"  Where  I  am,  there  shall  my  servants  be." 
"  Absent  from  the  body  and  present  with  the 
Lord."  Secondly,  He  dwells  in  his  Church. 
"  This,"  says  he,  "  is  my  rest  for  ever ;  here 
will  I  dwell,  for  I  have  desired  it."  Thirdly, 
He  dwells  in  the  sanctuary.  "  In  all  places 
where  I  record  my  name,  I  will  come  untc 
thee,  and  I  will  bless  thee."  "  Wliere  twe 
or  three  are  gathered  together  in  my  name 
there  am  I  in  the  midst  of  them."  And  therr 
his  people  have  found  him,  and  exclaimed 
"Surely  God  is  in  this  place."  Fourthly 
He  dwells  in  the  heart.  He  will  reject  everv 
other  residence  you  may  offer  him.  "  My 
son,"  says  he,  "  give  roe  thine  heart ;"  am, 
from  every  believer,  he  obtains  what  he  de 
mands — Christ  dwells  iti  his  "  heart  by  faith." 

This  may  be  called  enthusiasm  by  some , 
but  it  is  the  language  of  Inspiration.  "  Here- 
by we  know  that  he  abideth  in  us,  by  thp 
Spirit  which  he  hath  given  us." 

Let  me  forbear  to  injure  and  insult  a  Chris- 
tian. Let  me  revere  and  honour  him.  He 
is  a  palace  of  the  Prince  of  Peace.  He  i.'i  n 
temple  of  the  Lord  of  all. 

Let  me  admire  the  condescension  and  kind 
ness  of  Immanuel,  God  with  us;  and  if  I  im 
the  subject  of  this  residence,  let  me  not  or.ly 
rejoice  in  the  dignity  and  privilege,  but  be 
concerned  to  discharge  every  duty  I  owe  to 
such  a  distinguished  guest,  to  such  a  div;ue 
inhabitant!  "Let  the  words  of  my  ma^ln, 
and  the  meditation  of  my  heart,  be  accc-  a.- 
ble  in  thy  sight,  G  Jjord,  my  strength  ant.  -us 
redeemer." 


JANUARY  12. 


23 


JANUARY  12. 


'And  it  came  to  pass,  when  Pharaoh  had  let 
the  people  go,  that  God  led  them  not  through 
the  -way  of  the  land  of  the  Pliilistines,  al- 
though that  -was  near  ;for  God  said,  lest  per- 
adventure  the  people  repent  -when  they  see 
■war,  and  they  return  to  Egypt;  but  God  led 
the  people  about,  through  the  -way  of  the  wil- 
derness of  the  Bed  Sea." — Exod.  xiii.  17, 18. 

There  were  two  ways  which  they  might 
nave  taken  to  their  destination.  One  was 
from  the  north  of  Egypt  to  the  south  of  Ca- 
naan. This  was  short  and  direct,  and  would 
have  required  but  a  few  days,  as  we  see  in 
the  case  of  Jacob's  sons  when  they  fetched 
corn,  and  in  the  rapid  incursion  of  a  late  mili- 
tary chief.  The  other  was  very  much  farther 
and  very  indirect.  Yet  God  took  this ;  and 
instead  of  leading  them  to  the  Isthmus  of 
Suez,  he  conducted  them  to  the  border  of  the 
Red  Sea.  He  therefore  declined  the  com- 
mon road  which  the  people  would  have 
chosen,  and  which  every  one  else  might  have 
recommended,  and  selected  the  most  un- 
likely. 

For  his  thoughts  are  not  our  thoughts; 
neither  are  his  ways  our  ways.  And  the  pro- 
mise is,  "I  will  bring  the  blind  by  a  way 
that  they  knew  not ;  I  will  lead  them  in  paths 
that  they  have  not  known."  It  is  well  that 
we  are  under  his  guidance ;  for  the  way  of 
man  is  not  in  himself;  it  is  not  in  man  that 
walketh  to  direct  his  steps.  We  know  not 
what  is  good  for  us ;  and  like  children  left 
to  themselves,  we  should  soon  run  into  mis- 
chief. We  are  too  ignorant,  too  selfish,  too 
carnally  minded,  to  choose  for  ourselves  safe- 
ly. How  was  it  with  the  Jews  in  the  time 
of  Moses  ?  They  must  have  flesh — and  God 
gave  them  their  heart's  desire,  but  sent  lean- 
ness into  their  souls.  And  was  it  not  the  same 
in  the  days  of  Samuel  ?  They  would  have  a 
king — and  God  gave  them  a  king  in  his  an- 
ger, and  took  him  away  in  his  wrath.  And 
how  has  it  been  with  ourselves  ?  Have  we 
not  often  been  imposed  upon  both  by  our 
hopes  and  fears?  Have  we  not  anxiously 
desired  what  we  now  see  would  have  proved 
injurious  ?  And  have  we  not  been  eager  to 
escape  what  we  now  know  to  be  a  blessing? 
If  our  bones  have  not  been  broken,  have  we 
not  been  bruised  by  the  falls  occasioned  by 
our  own  rashness  and  folly  ?  If  we  have  not 
been  thrown  out  of  the  vehicle,  have  we  not 
endangered  it  enough  to  induce  us  to  give 
back  the  rein3  into  the  proper  hand  ?  Surely 
we  are  not  yet  leaning  to  our  own  under- 
standing ;  but  committing  our  way  unto  the 
Lord.  Surely  we  are  now  saying,  The  Lord 
shall  choose  our  inheritance  for  us. 

It  is  acknowledged  that  the  course  declin- 
ed "  was  near."  But  God  being  the  judge, 
the  nearest  way  is  not  always  the  best.  Jacob, 
m  obtaining  the  blessing,  went  the  nearest 


way  to  work  in  imposing  upon  his  blind 
father ;  but  God's  way  would  have  been  bet* 
ter,  though  it  would  have  taken  more  time. 
Joseph's  dreams  might  have  been  fulfilled  by 
constraining  his  brethren  to  pay  him  immedi- 
ate obeisance.  But  more  than  twenty  years 
must  previously  elapse,  and  he  must  be  sold 
into  Egypt  as  a  slave,  and  be  imprisoned  as  o 
criminal,  and  be  released  as  an  interpreter, 
and  possess  all  the  store  of  the  land  as  a  de- 
liverer. The  thing  was  true ;  but  the  time 
appointed  was  long.  Yet  the  Lord's  time  is 
the  best :  and  the  fruit  we  covet  will  be  much 
more  rich  and  wholesome  when  ripe,  than  if 
seized  and  devoured  while  green.  He  that 
believeth  therefore  maketh  not  haste.  "  This 
world  is  a  Mesech,  and  my  soul  is  vexed 
with  the  conversation  of  the  wicked — Why  is 
not  my  taste 'gratified  ?  And  why  am  I  not  al- 
lowed to  enter  the  region  of  purity  and  peace  ?" 
Because  your  principles  are  to  be  tried  and 
exemplified.  Because  you  are  to  serve  your 
generation  by  the  will  of  God.  "  How  long 
have  I  waited  for  an  answer  to  prayer,  for  a 
deliverance  from  affliction,  for  a  sense  of  di- 
vine favour?"  And  are  you  not  told  that  " it 
is  good  for  a  man  not  only  to  hope,  but  quietly 
wait  for  the  salvation  of  God?"  and  that 
"blessed  are  all  they  that  wait  for  him?" 
The  order  of  nature  is  not  to  reap  as  soon  as 
the  seed  is  sown.  Weeks  and  months  of  va- 
ried weather,  and  some  of  them  dreary  and 
chilling,  are  introductory  and  preparatory  to 
the  harvest  It  is  the  same  with  the  order 
of  grace — Be  ye  also  patient 

God  doth  all  things  well.  If  he  led  them 
the  longest  way,  it  was  the  right  Mjay.  He 
did  not  choose  it  arbitrarily,  but  for  reasons 
founded  in  his  wisdom  and  kindness.  Some 
of  these  reasons  are  not  mentioned,  but  they 
were  afterward  developed ;  and  the  motive 
here  assigned  is  well  worthy  of  our  attention 
— It  was  to  keep  them  from  "  seeing  war" — 
especially  "with  the  Philistines;"  into  con- 
tact with  whom  they  would  have  immediate- 
ly come,  the  other  way.  At  the  present  they 
were  not  fitted  for  serious  conflict  Then- 
spirits  had  been  broken  by  oppression,  and 
they  partook  of  the  timidity  as  well  as  mean- 
ness of  slaves.  They  were  raw  recruits, 
shepherds,  brick-makers.  It  was  better  for 
them  not  to  fight  for  a  while,  or  to  have  only 
a  distant  brush  with  Amalek,  rather  than  be 
plunged  at  once  into  sanguinary  contest  with 
veteran  foes  inured  to  battle,  and  rendered 
courageous  by  victory.  How  instructive  is 
this!  What  is  the  counterpart  of  it?  He 
knows  our  frame ;  he  remembers  that  we  are 
dust  A  bruised  reed  will  he  not  break,  and 
the  smoking  flax  will  he  not  quench.  He 
gathers  the  lambs  with  his  arm,  and  carries 
them  in  his  bosom.  He  affords  to  young  con- 
verts some  peculiar  encouragements  to  allure 
them  on,  till  they  have  advanced  too  far  to 
think  of  going  back,  whatever  they  may  meet 


24 


JANUARY  13. 


with.  From  a  regard  to  their  weakness  and 
want  of  experience,  for  a  time  he  hides  or  re- 
strains many  of  their  enemies,  and  thus  se- 
cures them  from  encounters  with  which  more 
aged  Christians  are  familiar. 

When  will  ministers  and  Christians  learn 
to  be  followers  of  God  ]  Under  their  guid- 
ance, persons  who  have  hut  just  left  Egypt 
are  often  involved  in  disputes  even  with 
Philistines.  They  have  scarcely  entered  the 
grammar-school  of  repentance  before  they 
are  sent  to  the  university  of  predestination. 
Babes,  instead  of  being  fed  with  milk,  have 
strong  meat  given  them,  and  even  bones  of 
controversy.  Their  hope  is  shaken,  and  then- 
comfort  destroyed,  because  they  have  not 
confidence  and  the  full  assurance  of  faith. 

But  if  we  turn  to  the  conduct  of  our  Lord, 
we  shall  see  that  every  thing  is  not  to  be  ad- 
vanced at  once — every  thing  is  not  to  be  ex- 
acted of  all — and  in  all  circumstances.  Hear 
him.  "  I  have  yet  many  tilings  to  say  unto 
you,  but  you  cannot  bear  them  now."  "  They 
said  unto  him,  Why  do  the  disciples  of  John 
fast  often,  and  make  prayers,  and  likewise 
the  disciples  of  the  Pharisees ;  but  thine  eat 
and  drink  1  And  he  said  unto  them,  Can  ye 
make  the  children  of  the  bridechamber  fast 
while  the  bridegroom  is  with  them  1  But 
the  days  will  come  when  the  bridegroom 
shall  be  taken  away  from  them,  and  then 
shall  they  fast  in  those  days."  And  he  spake 
also  a  parable  unto  them :  "  No  man  putteth  a 
piece  of  a  new  garment  upon  an  old :  if  other- 
wise, then  both  the  new  maketh  a  rent,  and 
the  piece  that  was  taken  out  of  the  new 
agreeth  not  with  the  old.  And  no  man  put- 
teth new  wine  into  old  bottles,  else  the  new 
wine  will  burst  the  bottles,  and  be  spilled, 
and  the  bottles  shall  perish.  But  new  wine 
must  be  put  into  new  bottles,  and  both  are 
preserved." 


JANUARY  13. 

"  The  goodness  of  God  leadeth  thee  to 
repentance" — Rom.  ii.  4. 

Repentance  is  indispensable  to  fallen  crea- 
tures. And  though  it  be  from  God,  as  well 
as  all  the  blessings  annexed  to  it,  yet  there 
is  an  order  in  his  operations.  He  must  do 
some  things  for  us,  before  he  can  do  others. 
He  must  give  grace  before  he  can  give  glo- 
ry :  and  before  he  makes  us  happy  with  him- 
self, he  must  make  us  holy  like  himself. 
Hence  we  read  of  "  repentance  unto  life." 

But  let  us  observe  the  manner  of  his  pro- 
ducing this  repentance.  We  are  led  to  it  by 
his  goodness — not  driven  by  the  terrors  of 
the  Almighty.  Cain,  Pharaoh,  Judas,  were 
all  terrified  into  repentance :  and  there  was 
nothing  in  their  experience  ingenuous  or 
saving.  Peter  was  led  to  repentance.  He 
bad  sadly  sinned,  and  denied  his  Lord  with 


oaths  and  cursings.  But  the  Lord  turned  anr 
looked  upon  Peter ;  and  the  look  broke  bj 
heart ;  and  "  he  went  out,  and  wept  bitterly." 
And  says  God,  "  Thou  shalt  remember  anii 
be  confounded,  and  never  open  thy  mouth 
any  more,  because  of  thy  shame,  when  I  am 
pacified  towards  thee  for  all  that  thou  haat 
done." 

In  the  Gospel,  he  draws  with  the  bands  of 
a  man  and  with  the  cords  of  love.  And  the 
repentance  here  spoken  of,  is  the  tender 
mother  pulling  her  infant  to  her  knee  while 
chiding  him,  and  constraining  the  little  of- 
fender to  hide  his  blushing  face,  and  to  sob 
out  his  heart  into  her  bosom — not  the  stern 
father  driving  the  transgressor  from  his  face 
into  distance,  and  concealment,  and  dislike, 
and  falsehood.  Or  if  it  be  the  father,  it  is  the 
father  of  the  Prodigal.  Impatient  of  paternal 
restraint,  he  asked  for  his  portion  of  goods, 
and  went  away  into  a  very  far  country.  Soon 
all  he  had  was  spent;  and  there  arose  a 
mighty  famine  in  the  land,  and  he  began  to 
be  in  want :  and  he  went  and  hired  himself 
to  keep  swine.  And  oft  he  looked  at  his  gro- 
velling charge,  and  said,  "  O  that  I  was  one 
of  you,  and  could  eat  and  die  and  be  no  more." 
He  even  fed  upon  their  vile  fare  ;  for  no  man 
gave  unto  him.  At  length  he  came  to  him- 
self; and  the  thought  of  home  struck  him — 
"  There  is  bread  enough  in  my  father's  house 
and  to  spare,  and  I  here  perish  with  hunger. 
I  will  arise  and  go  unto  my  father."  While 
he  was  yet  a  great  way  off,  hovering  about 
and  afraid  to  draw  nigh,  his  father  saw  him, 
and  had  compassion  on  him,  and  ran  and  fcU 
on  his  neck  and  kissed  him.  He  had  prepar- 
ed a  confession,  acknowledging  the  vilest 
guilt ;  and  a  petition,  imploring  the  meanest 
favour ;  but  forgiving,  overflowing  love  pre- 
vented the  expression  of  either.  "Bring 
forth  the  best  robe  and  put  it  on  him ;  and 
put  a  ring  on  his  hand,  and  shoes  on  his  feet ; 
and  bring  forth  the  fatted  calf  and  kill  it,  and 
let  us  eat  and  be  merry ;  for  this  my  son  was 
dead,  and  is  alive  again ;  he  was  lost,  and  is 
found." 

He  felt  his  unworthiness  before ;  but  he 
was  a  thousand  times  more  penitent  now. 
"  What  a  father  have  I  sinned  against ! 
What  excellence  have  I  contemned  !  What 
love  have  I  abused  I"  How  would  he  blush 
and  weep,  as  he  was  not  only  clothed,  but 
adorned ;  and  not  only  fed,  but  feasted !  How, 
as  the  ring  touched  his  finger,  and  he  was 
conducted  into  the  room  of  mirth,  prepared 
for  him! — how,  almost  sinking  under  the 
weight  of  obligation — would  he  be  ready  to  say 
— "  How  can  I  bear  all  this  1"  And  would 
not  the  father  be  more  endeared  to  him  by 
forgiveness,  than  by  relation  1  And  after  all 
this — would  he  be  able  to  stab  his  father  tc 
the  heart  1  To  offend  him  1  To  grieve  him  1 
Must  he  not  delight  to  obey  him  1  and  even' 
moment  ask,  What  wilt  thou  have  me  to  do' 


JANUARY  14. 


Sd 


Despair  hardens ;  but  we  are  saved  by 
hope.  Threatenings  may  make  us  afraid  to 
go  on ;  but  goodness  makes  us  unwilling. 
Terrors  may  wrest  the  weapon's  of  rebellion 
out  of  our  hand  ;  but  goodness  induces  us  to 
—hate  them,  and — throw  them  down — and 
•Veep  over  them — and  return  and  vow — "  O 
Lord,  other  lords  beside  thee  have  had  do- 
minion over  us ;  henceforth  by  thee  only  will 
A'e  make  mention  of  thy  name." 

How  mistaken  then  are  many  with  regard 
to  Christian  repentance  !  It  is  not  legal,  but 
evangelical.  It  is  not  slavish,  but  filial.  It 
is  not  degrading,  but  connected  with  the 
noblest  feelings  of  the  heart  It  is  not  de- 
sponding and  miserable,  but  lives  in  the  com- 
forts of  the  Holy  Ghost  "  And  blessed  are 
they  that  mourn,  for  they  shall  be  comforted." 


JANUARY  14. 

w  Audit  came  to  pass  the  third  day,  which  -was 
Pharaoh's  birthday,  that  he  made  a  feast 
unto  all  his  servants  :  and  he  lifted  up  the 
head  of  the  chief  butler  and  of  the  chief 
baker  among1  his  servants^" — Gen.  xl.  20. 

If  the  chief  butler  had  been  falsely,  and 
the  chief  baker  had  been  justly  accused,  the 
providence  of  God  was  now  seen  in  the  clear- 
ing of  the  one,  and  the  punishment  of  the 
other.  If  both  were  either  equally  innocent 
or  guilty ;  here  was  an  instance  of  the  arbi- 
tiariness  of  a  prince  who  probably  prided 
himself  in  his  absolute  authority,  and  in  hav- 
ing it  said,  "  Whom  he  would  he  slew,  and 
whom  he  would  he  kept  alive."  Or  perhaps 
he  designed  to  show  his  subjects  that  he 
would  be  known  both  in  the  exercise  of  mer- 
cy and  judgment.  And  hence  the  season 
was  his  birthday. 

The  birthday  of  princes  has  been  anciently 
and  generally  solemnized  as  a  token  of  the 
respect  due  to  their  sovereignty :  but  it  has 
often  been  abused,  and  given  rise  to  wicked- 
ness and  mischief.  We  see  this  in  the  case 
of  Jeroboam.  At  the  commemoration  of  his 
birth  intemperance  rioted ;  and  the  intoxica- 
tion of  the  king  himself  injured  his  health, 
and  made  him  forget  his  dignity  in  his  join- 
ing familiarly  with  low  buffoons  and  jesters : 
"  In  the  day  of  our  king,  the  princes  have 
made  him  sick  with  bottles  of  wine;  he 
stretched  out  his  hand  with  scorners."  And 
how  was  it  on  a  similar  occasion  with  Herod  1 
"  Herod  on  his  birthday  made  a  supper  to  his 
lords,  high  captains,  and  chief  estates  in  Gali- 
lee"— the  daughter  of  Herodias  danced — the 
king  was  excited — and  John  was  beheaded ! 

But  in  almost  every  rank  of  life,  the  usage 
prevails,  of  persons  observing  with  some  de- 
gree of  festivity  the  day  of  their  birth.  The 
thing  is  lawful  in  itself  if  it  be  used  lawfully. 
[t  miglit  be  used  profitably.  But  our  pious 
forefathers  made  it  if  a  day  of  relative  inter- 
im 3 


course  and  congratulation,  yet  a  «ay  also  of 
pious  feeling  and  regard.  And  surely  if 
should  be  made 

— A  day  of  thanksgiving  tc  the  Author  and 
Giver  of  life — For  our  being — for  the  rank 
we  occupy  in  the  scale  of  creation — for  the 
country  and  family  in  which  we  were  brought 
forth — for  our  civil  and  religious  advantages 
— and  for  our  preservation  through  so  many 
perils — and  when  so  many  have  been  cut  off. 

— A  day  of  humiliation — That  we  were 
shapen  in  iniquity,  and  in  sin  did  our  mother 
conceive  us — that  we  went  astray  from  the 
womb — that  our  transgressions  are  innumer- 
able, and  our  trespass  is  gone  up  into  the  very 
heavens — and  that  we  have  not  improved  as 
we  ought  to  have  done,  any  of  our  privileges 
— "  I  do  remember  my  faults  this  day." 

— A  day  of  reflection — That  as  there  is  a 
time  to  be  born,  so  there  is  a  time  to  die — 
that  so  much  of  life  is  already  passed  away  as 
a  shadow — that  when  a  few  years  are  come, 
we  shall  go  the  way  whence  we  shall  not  re- 
turn— that  our  continuance  here  is  as  uncer- 
tain as  it  is  short — that  we  may  never  see 
this  day  again — and  if  we  do  not — where  shall 
we  be  when  it  returns  1 

— A  day  of  prayer — That  we  may  so  num- 
ber our  days  as  to  apply  our  hearts  unto  wis- 
dom— that  we  may  obtain  pardoning  mercy 
and  renewing  grace — that  we  may  be  pre- 
pared for  all  the  duties  and  trials  that  lie  be- 
fore us — that  whether  we  live  we  may  liv2 
unto  the  Lord,  or  whether  we  die  we  may 
die  unto  the  Lord ;  so  that  living  and  dying 
we  may  be  the  Lord's. 

Happy  they  who  without  complaining  of 
their  lot  or  being  impatient  to  be  gone,  yet 
know  the  day  of  their  death  is  better  than  the 
day  of  their  birth.  Though  for  them  to  live 
is  Christ  to  die  is  gain.  Every  returning 
birthday  tells  them,  "  So  much  nearer  your 
heavenly  home." 

But  how  dreadful  the  state  of  those  who 
know,  and  if  they  consider  they  must  know 
— that  every  year  advances  them  so  much 
away  from  all  they  love ;  and  brings  them  so 
much  nearer  a  world  in  which  as  they  have 
no  hope,  so  after  which  they  can  have  no  de- 
sire. If  conscience  be  not  stupified,  and  all 
thought  banished  by  company  and  gaiety — a 
birthday  to  them  is  far  from  enviable.  Verses 
may  be  written ;  'addresses  may  be  received ; 
smiles  may  be  put  on :  but  even  in  laughter 
the  heart  is  sorrowful,  and  the  end  of  that 
mirth  is  heaviness. 

What  a  difference  in  the  two  following 
references  to  the  birth  of  the  individuals— 

"  Who,"  says  Voltaire,  "  can,  without  hor- 
ror, consider  the  whole  world  as  the  empire 
of  destruction?  It  abounds  with  wonders ;  it 
also  abounds  with  victims.  It  is  a  vast  field 
of  carnage  and  contagion.  Every  species  is 
without  pity  pursued  and  torn  to  piece? 
through  the  earth,  and  air,  and  water.     In 


2H 


JANUARY  15,  16. 


man  there  is  more  wretchedness  than  in  all 
the  other  animals  put  together.  He  loves 
life,  and  yet  he  knows  that  he  must  die.  If 
he  enjoys  a  transient  good,  he  suffers  various 
evils,  and  is  at  last  devoured  by  worms.  This 
knowledge  is  his  fatal  prerogative :  other  ani- 
mals have  it  not  He  spends  the  transient 
moments  of  his  existence  in  diffusing  the 
miseries  which  he  suffers :  in  cutting  the 
throats  of  his  fellow-creatures  for  pay ;  in 
cheating  and  being  cheated  ;  in  robbing  and 
being  robbed ;  in  serving,  that  he  might 
command  ;  and  in  repenting  of  all  he  does. 
The  bulk  of  mankind  are  nothing  more  than 
a  crowd  of  wretches  equally  criminal  and  un- 
fortunate ;  and  the  globe  contains  rather  car- 
casses than  men.  I  tremble  at  the  review 
of  this  dreadful  picture  to  find  that  it  contains 
a  complaint  against  Providence  itself;  and  I 

WISH  I  HAD  NEVER  BEEN  BORN." 

Now  let  us  hear  the  language  of  the  ex- 
cellent Hallyburton,  who  died  as  he  lived, 
full  of  confidence  in  God.  "  I  shall  shortly 
get  a  very  different  sight  of  God  from  what  I 
have  ever  had,  and  snail  be  made  meet  to 
praise  him  for  ever  and  ever.  Oh !  the 
thoughts  of  an  incarnate  Deity  are  sweet  and 
ravishing.  O  how  I  wonder  at  myself  that  I 
do  not  love  him  more,  and  that  I  do  not  ad- 
mire him  more.  What  a  wonder  that  I  en- 
joy such  composure  under  all  my  bodily  pains, 
ind  in  the  view  of  death  itself.  What  a  mercy 
that  having  the  use  of  my  reason,  I  can  de- 
clare his  goodness  to  my  soul.  I  long  for  his 
salvation ;  I  bless  his  name  I  have  found  him, 
and  die  rejoicing  in  him.  O  blessed  be  God 
that  I  was  born  !  O  that  1  was  where  he  is. 
I  have  a  father  and  mother,  and  ten  brothers 
and  sistersj  in  heaven,  and  I  shall  be  the 
eleventh.  Oh  !  there  is  a  telling  in  this  Provi- 
dence, and  I  shall  be  telling  it  for  ever !  If 
there  be  such  a  glory  in  his  conduct  towards 
me  now,  what  will  it  be  to  see  the  Lamb  in 
the  midst  of  the  throne  1  Blessed  be  God  that 

ever  I  was  born." 


JANUARY  15. 

Unto  thee,  O  Lord  do  I  lift  up  my  soul" 
Psalm  xxv.  1. 

It  is  not  easy  la  do  this.  We  are  naturally 
sluggish  and  grovelling.  Who  has  not  reason 
to  acknowledge  with  shame  and  sorrow,  "  My 
soul  cleaveth  unto  the  dust1!"  It  is  easy 
enough,  in  duty,  to  lift  up  our  hands,  and  our 
eyes,  and  our  voices;  but  it  is  another  thing 
to  come  even  to  his  seat,  to  enter  into  the 
secret  of  his  tabernacle,  and  to  hold  intercourse 
with  the  God  of  heaven.  And  yet,  without 
this,  what  is  devotion  1  And  how  unanswer- 
able will  all  our  services  be  to  the  requisition 
of  him  who  is  a  Spirit,  and  seeketh  such  to 
worship  him  as  worship  him  in  spirit  and  in 
truth) 


And  without  this,  a  real  Christian  is  no 
more  satisfied  than  God.  He  will  not,  indeed, 
from  a  principal  of  duty,  undervalue  the  means 
of  grace,  and  neglect  private  and  public  de- 
votion ;  but  he  is  disappointed  unless  he  can 
lift  up  his  soul  unto  God. 

And  this  marks  the  spiritual  worshipper. 
He  is  not  distinguished  by  always  enjoymg 
liberty  and  fervour  in  his  holy  exercises ;  but 
he  mourns  the  want  of  them — while  the  form- 
alist looks  no  further  than  the  performance 
itself,  and  returns  from  the  house  and  throno 
of  God  without  ever  inquiring  whether  he  has 
had  communion  with  him. 

It  is  the  spirituality  of  religion  that  be- 
friends enjoyment.  Nothing  yields  us  plea- 
sure but  in  proportion  as  the  heart  is  engaged 
in  the  pursuit.  How  dull  and  how  tiresome 
are  those  tasks,  in  which 

"  In  vain  to  heaven  we  lift  our  cries, 
And  leave  our  souls  behind." 

But  it  is  good  to  draw  near  to  God.  Then 
there  is  a  sacred  charm  that  keeps  our  thoughts 
from  wandering.  Then  we  attend  on  the 
Lord  without  distraction.  Then  we  feel 
no  weariness  of  spirit.  We  call  the  Sab- 
bath a  delight.  We  find  his  words,  and  eat 
them.    And  our  meditation  of  him  is  sweet 

And  when  such  a  worshipper  comes  forth, 
he  will  be  ready  to  say  to  all  he  meets,  "  That 
which  we  have  seen  and  heard  declare  we 
unto  you,  that  ye  also  may  have  fellowship 
with  us :  and  truly  our  fellowship  is  with  the 
Father,  and  with  his  Son  Jesus  Christ"  And 
his  recommendations  are  likely  to  have  some 
effect  For  his  profit  will  appear  unto  all 
men.  His  face  shines.  His  heart  speaks. 
His  life  speaks.  His  character  speaks.  He 
must  be  impressive  and  influential.  He  wiL 
be  felt — in  the  family — in  the  Church — and 
in  the  world.  He  cannot  but  do  good,  ever 
without  pretension — without  effort — 

"  When  such  a  man,  familiar  with  the  skies, 
Has  filled  his  urn  where  those  pure  waters  rise, 
And  once  more  mingles  with  us,  meaner  things , 
'Tis  e'en  as  if  an  angel  shook  his  wings- 
Immortal  fragrance  fills  the  circuit  wide, 
Which  tells  us  whence  his  treasures  are  supplied. 


JANUARY  16. 

"  I  know  the  thoughts  that  I  think  toward  you, 
saith  the  Lord,  thoughts  of  peace,  mid  not  of 
evil,  to  give  you  an  expected  end" — Jer. 
xxix.  11. 

What  can  the  people  of  God  desire  more  ? 
They  are  here  assured  by  himself— that  he 
thinks  of  them — that  he  knows  his  thoughts 
towards  them — that  they  are  kind  in  their 
nature :  thoughts  of  peace,  and  not  of  evil — 
and  that  they  regard  an  end  allowing  and  re- 
quiring expectation :  to  bring  them  to  an  ex- 
pected end. 

He  designed  and  procured  the  Jews  good 
in  Babylon :  but  the  ransomed  of  the  Lord 


JANUARY  16. 


27 


were  to  return  and  come  to  Zion.  "  After 
seventy  years  be  accomplished  at  Babylon,  I 
will  visit  you,  and  perform  my  good  word  to- 
ward you,  in  causing  you  to  return  to  this 
place."  Here  we  see  what  was  their  expect- 
ed end.  And  what  did  it  prefigure,  but  "  The 
end  of  our  faith,  even  the  salvation  of  our 
souls."— "The  end,  everlasting  life]"  The 
Christian  is  now  on  the  sea,  encountering 
many  a  wind,  and  feeling  many  a  fear :  but 
the  voyage  will  end ;  and  he  will  be  brought 
into  the  desired  haven.  He  is  now  on  a 
journey;  and  he  is  often  discouraged  because 
of  the  way ;  bat  it  will  end  in  a  better  coun- 
try, and  at  his  Father's  house,  where  are 
many  mansions.  He  is  now  in  a  warfare ; 
and  though  it  be  a  good  one,  it  is  trying  and 
painful :  but  the  strife  will  soon  end ;  and  the 
head  exchange  the  helmet  for  "  the  crown  of 
glory  that  fadeth  not  away." 

But  what  characterizes  the  posture  of  the 
believer's  mind  with  regard  to  this  end  1  Ex- 

t>ectation.  He  is  looking  for  that  blessed 
lope.  He  is  waiting  for  the  Saviour  from 
heaven.  For  he  is  now  saved  by  hope.  Every 
thing  now  leads  him  forward.  Creatures; 
ordinances ;  his  connexions ;  his  experience ; 
every  thing  in  his  painful,  every  thing  in  his 
pleasing  feelings — all,  all  says,  "  Arise,  and 
depart  hence,  for  this  is  not  your  rest"  Hu- 
man expectation  is  seldom  justified  by  the 
event  If  the  votary  do  not  miss  his  aim,  he 
is  disappointed  in  his  object,  and  his  heart 
sighs  in  the  midst  of  his  success.  But  let  the 
Christian's  expectation  be  as  great  as  even 
the  Scripture  can  make  it,  the  blessedness 
itself  will  be  much  greater ;  and  the  fruition 
will  induce  the  acknowledgment,  "  The  half 
was  not  told  me."  Yet  the  expectation  is 
very  distinguishable  from  the  confidence  of 
the  presumptuous.  Natural  men  find  it  a 
very  easy  thing  to  .hope,  because  they  hope 
without  any  proper  sense  of  their  unworthi- 
ness  and  guilt ;  they  hope  without  examina- 
tion, without  evidence ;  they  hope  uninformed 
and  unauthorized.  It  is  one  of  the  first  works 
of  the  Spirit  of  God  to  break  up  this  state  of 
mind ;  and  then  the  man  can  say,  with  Paul, 
"  I  was  alive  with  out  the  law  once ;  but  when 
the  commandment  came,  sin  revived,  and  I 
died."  Yet  while  he  for  ever  shuts  this  door 
of  hone,  he  opens  another :  he  turns  him  from 
the  law  to  the  Gospel;  from  self  to  the  Sa- 
viour ;  from  going  about  to  establish  his  own 
righteousness,  to  embrace  the  righteousness 
which  is  of  God. 

Hence  arises  what  the  Apostle  calls  "a 
good  hope  through  grace ;"  and  the  good- 
ness consists  not  so  much  in  the  strength  of 
the  confidence,  as  in  the  solidity  of  the  foun- 
dation, and  the  clearness  and  fulness  of  the 
warrant.  Our  Lord  speaks  of  two  builders ; 
the  one  he  calls  a  fool,  the  other  a  wise  man. 
But  the  difference  between  them  was  not  so 
much  in  the  edifices  thensel  /es,  as  in  the 


groundwork.  Both  structures  looked  fair 
enough  to  the  passenger :  but  the  house  of 
the  former  was  built  upon  the  sand,  and  the 
storm  carried  it  away ;  while  that  of  the  lat- 
ter stood  every  assault,  for  it  was  founded  on 
a  rock.  What  a  sandy  base  has  the  hope  of 
many !  How  certainly  and  easily  will  it  be 
overthrown — the  expectation  of  the  sinner, 
the  worldling,  the  hypocrite,  and  the  Phari 
see!  But  the  Christian's  hope  maketh  not 
ashamed :  it  rests  on  the  foundation  laid  in 
Zion ;  and  the  possessor  cannot  be  confound- 
ed, unless  God  can  become  a  liar,  and  be 
chargeable  with  perjury — for  he  has  not  only 
promised,  but  sworn  :  and  "  because  he  could 
swear  by  no  greater,  he  sware  by  himself." 

Keep  much  alive  this  expectation.  Let  no- 
thing shake  its  confidence.  Let  nothing  ob- 
scure the  object,  or  the  ground  of  it.  It  can 
do  wonders ;  and  will  produce  a  thousand  ad- 
vantages in  proportion  as  it  is  realized. 

I  repair  to  the  believer  who  is  fully  exem- 
plifying it ;  and  I  find  him  dead  to  the  world, 
and  "all  that  earth  calls  good  and  great." 
And  what  is  the  cause  1  "  An  expected  end." 
He  has  looked  within  the  veil,  and  seen  the 
glory  that  excelleth.  The  sun  has  rendered 
invisible  the  glow-worms — and  the  stars  too. 

I  find  him  satisfied  with  an  inferior  condi- 
tion in  life,  and  though  denied  many  indul- 
gences with  which  the  children  of  this  gene- 
ration abound.  And  what  is  the  reason?  "  An 
expected  end."  They  are  at  home,  says  he, 
but  I  am  not. 

"  Their  hope  and  portion  lies.below ; 
'Tis  all  the  happiness  they  know." 

But  I  am  a  stranger  and  a  pilgrim.  I  am  at 
an  inn ;  it  yields  me  but  few  entertainments, 
or  even  accommodations — so  much  the  better. 
It  might  otherwise  tempt  and  detain  me.  It 
now  urges  me  on. 

And  what  makes  him  so  cheerful  in  his 
trials  ]  ¥  An  expected  end."  This  hope,  says 
he,  I  have  as  an  anchor  of  the  soul  both  sure 
and  steadfast :  and  "  I  reckon  that  the  suffer- 
ings of  the  present  time  are  not  worthy  to  be 
compared  with  the  glory  which  shall  be  re- 
vealed." This  expected  end  also,  says  he,  ani- 
mates me  in  all  the  difficulties  attending  a 
course  of  obedience.  If  hope  actuates  to  such 
exertions,  hardships,  and  sacrifices,  the  sons 
of  learning,  fame,  and  wealth ;  should  I  ever 
be  cold,  or  discouraged,  with  the  certainty 
before  me  of  an  eternity,  an  infinity  of  all 
good? — This  too,  says  he,  composes  me  in 
the  prospect,  and  reconciles  me  to  the  ap- 
proach of  death.  In  itself  it  is  far  from  being 
pleasant ;  but  it  is  the  right  way  to  a  city  of 
habitation,  a  departure  to  be  with  Christ 
which  is  far  better.  He  also  can  make  the 
exit  as  gentle  as  the  issue  is  glorious.  How 
ever  this  may  be, 

'Tis  there  for  ever  I  shall  dwell. 

With  Jesus  in  the  realms  of  day ; 
Then  I  shall  bid  these  fears  farewell, 

And  He  will  wipe  ray  tears  away 


SB 


JANUARY  17, 18. 


"  Jesus,  on  thee  our  hope  depends, 
To  lead  us  on  to  thine  abode  ; 
Assured  our  home  will  make  amends 
For  all  our  toil  upon  the  road." 


JANUARY  17. 

*  77a;  law  was  our  schoolmaster  to  bring  us 
unto  Christ.'" — Gal.  iii.  24. 

What  law  1  Threo  kinds  of  law  were 
given  to  the  Jews.  It  is  not  necessary  to  ex- 
clude either,  though  the  last  is  principally 
intended. 

The  judicial.  This  regarded  their  policy 
as  a  nation ;  regulated  their  conduct  towards 
each  other ;  and  determined  their  civil  crimes 
and  penalties.  Even  this  led  to  Christ ;  es- 
pecially the  right  of  redemption,  which  lay 
with  the  nearest  of  kin.  So  did  also  the  pro- 
vision of  the  cities  of  refuge — and  happy  they 
who  have  fled  for  shelter  and  relief  to  him 
that  was  prefigured  by  them. 

The  ceremonial.  This  prescribed  then- 
worship,  and  enjoined  a  multitude  of  services 
and  sacrifices  which  were  all  shadows  of  good 
things  to  come,  but  the  body  was  Christ.  It 
would  be  endless  to  particularize.  The  taber- 
nacle, the  mercy-seat,  the  altar,  the  table  of 
shewbread,  the  paschal  lamb — all  these  led 
to  him,  and  derived  their  importance  from 
the  relation.  And  hence  those  who  deny  their 
typical  use  have  always  spoken  depreciating- 
ly of  them.  The  Jews  were  in  the  infancy  of 
the  Church ;  and  these  ceremonies  were  like 
pictures  placed  over  the  child's  lessons:  or 
the  whole  economy  may  be  considered  as  a 
star  to  the  travellers  in  search  of  the  Consol- 
ation of  Israel,  going  before  them  till  it  stood 
over  were  the  young  child  was — and  then 
disappearing. 

The  moral.  This  was  of  universal  and  per- 
petual obligation ;  being  founded  not  on  any 
positive  appointment  or  authority ;  but  in  the 
nature  of  man ;  and  the  relations  subsisting 
between  him  and  God,  and  between  him  and 
his  fellow-creatures.  The  substance  of  it  is, 
to  love  God  supremely,  and  our  neighbour  as 
ourselves.  Is  this  unreasonable  ?  Can  God 
himself  dispense  with  it  1  Can  he  require 
less? 

Now  this  leads  us  to  Christ, — First,  by  con- 
vincing us  of  sin:  for  by  the  law  is  the 
knowledge  of  sin.  It  is  owing  to  men's  igno- 
rance of  this  law  that  they  think  so  well  of 
themselves.  Did  they  know  that  it  ranks  all 
omissions  of  duty  in  the  number  of  sins;  that 
it  extends  to  the  state  of  the  heart,  as  well  as 
of  the  life  ;  and  to  our  motives  and  principles 
as  well  as  our  actions;  self-abased  and  de- 
spairing, they  would  be  constrained  to  cry 
out,  "  Enter  not  into  judgment  with  thy  ser- 
vant, for  in  thy  sigh!;  shall  no  man  living  be 
justified." 

Secondly,  by  showing  us  our  danger.  This 
results  from  transgression ;  for  the  curse  en- 


ters with  all  sin — "  cursed  is  every  ore  tha 
continueth  not  in  all  things  written  in  the 
book  of  the  law  to  do  them."  If  you  were  in 
a  room  where  there  was  a  dead  lion,  you 
would  not  be  afraid.  But  if  while  you  wero 
walking  by,  he  should  come  to  life,  and  rise 
upon  his  feet,  and  glare  his  eyeballs,  and  be- 
gin to  roar ; — as  he  revived,  you  would  die 
with  fear. — So  it  was  with  Paul— r"  I  was 
alive,"  says  he,  "  without  the  law  :  but  when 
the  commandment  came,  sin  revived,  and  I 
died." 

Thirdly,  by  gendering  despair  of  life  by  it 
Here  again  the  Apostle  tells  us,  that  his  death 
to  the  law  was  also  by  it  "  I  through  the 
law  am  dead  unto  the  law,  that  I  might  live 
unto  God."  Thus  the  extremity  of  the  dan- 
ger makes  us  call  out  for  a  deliverer.  Fa- 
mine lectured  back  the  Prodigal  to  his  fa- 
ther's house.  Disease  drives  the  patient  to 
apply  to  a  physician,  which  he  would  other- 
wise neglect,  and  to  submit  to  a  remedy 
which  he  would  otherwise  reject. — "  The 
law  is  our  schoolmaster  to  bring  us  unto 
Christ." 

The  law,  therefore,  is  good  if  it  be  used 
lawfully ;  and  ministers  ought  to  preach  it 
Some  pass  under  a  greater  law  work  than 
others ;  but  let  none  question  the  genuine- 
ness of  the  relief  they  have  obtained  from 
Christ,  because  they  have  not  experienced 
much  terror  and  distress.  This  terror  and  dis- 
tress are  but  in  the  order  of  means  ;  and  the 
design  of  them  is  answered  if  we  are  brought 
to  Christ,  and  acquiesce  in  his  salvation. 

— Every  one  therefore  that  hath  heard  and 
learned  of  the  Father  cometh  unto  him,  and 
can  find  encouragement  nowhere  else. — And 
him  that  cometh  unto  me,  says  the  Saviour, 
I  will  in  no  wise  cast  out. 


JANUARY  18. 

"  I  had  not  thought  to  see  thy  face  ;  and,  lo, 
God  hath  showed  me  also  thy  seed." — Gen 
xlviii.  11. 

This  was  the  language  of  the  dying  Jacob, 
when  Joseph  presented  to  him  his  two  sons, 
Manasseh  and  Ephraim. 

We  behold  in  it  his  piety.  He  owns  God 
in  his  indulgences — He  has  shown  ire. 
Our  comforts  are  sanctified  and  renderad 
doubly  sweet  when  we  receive  them  all  from 
his  hand.  Let  others  live  without  God 
with  them  in  the  world ;  I  would  acknow- 
ledge him  in  all  my  way3.  Let  them  ascribe 
their  successes  and  enjoyments  to  chance,  or 
to  the  power  of  their  friends,  or  to  their  own 
diligence  and  skill ;  I  would  give  him  the 
glory  that  is  due  only  to  his  Name.  I  would 
remember  that  whatever  be  the  medium  of 
my  comfort,  he  is  the  source  ;  that  whatever 
be  the  instrument,  he  is  the  author, — "  The 


JANUARY  18. 


5J9 


olessing  of  the  Lord  it  maketh  rich,  and  he 
addeth  no  sorrow  with  it" 

Observe  also  his  surprise :  his  expectation 
was  more  than  exceeded.  We  remember 
the  sad  relation  of  the  loss  of  Joseph,  and  the 
garment  dipped  in  blood,  by  which  his  grief 
was  deluded,  though  not  relieved.  "He 
knew  it,  and  said,  It  is  my  son's  coat ;  an  evil 
beast  hath  devoured  him ;  Joseph  is  without 
doubt  rent  in  pieces.  And  Jacob  rent  his 
clothes,  and  put  sackcloth  upon  his  loins,  and 
mourned  for  his  son  many  days.  And  all  his 
eons  and  all  his  daughters  rose  up  to  comfort 
him ;  but  he  refused  to  be  comforted ;  and  he 
said,  For  I  will  go  down  into  the  grave  unto  my 
son  mourning.  Thus  his  father  wept  for  him." 
For  many  years  he  never  dreamed  of  his  sur- 
vival :  but  added,  "  Joseph  is  not,  and  Simeon 
is  not,  and  will  ye  take  Benjamin  away  ?  all 
these  things  are  against  me."  In  process  of 
time,  however,  all  this  gloomy  conclusion  was 
contradicted :  "  They  told  him,  saying,  Joseph 
is  yet  alive,  and  he  is  governor  over  all  the  land 
of  Egypt.  And  Jacob's  heart  fainted,  for  he 
believed  them  not.  And  they  told  him  all 
the  words  of  Joseph,  which  he  had  said  unto 
them :  and  when  he  saw  the  wagons  which 
Joseph  had  sent  to  carry  him,  the  spirit  of 
Jacob  their  father  revived  :  and  Israel  said,  It 
is  enough ;  Joseph  my  son  is  yet  alive  :  I  will 
go  and  see  him  before  I  die."  By-and-by 
this  was  fulfilled,  "  and  Joseph  made  ready  his 
chariot,  and  went  up  to  meet  Israel  his  father, 
to  Goshen,  and  presented  himself  unto  him ; 
and  he  fell  on  his  neck,  and  wept  on  his  neck 
a  good  while.  And  Israel  said  unto  Joseph, 
Now  let  me  die,  since  I  have  seen  thy  face, 
because  thou  art  yet  alive." 

Something,  however,  was  still  wanting. 
Joseph  had  sons ;  and  these  would  be  pecu- 
liarly endeared  to  Jacob.  At  length  he  em- 
braces them,  as  well  as  the  father — "  I  had 
not  thought  to  see  thy  face :  and,  lo,  God 
hath  showed  me  also  thy  seed." 

Is  this  the  only  instance  in  which  God  has 
not  only  frustrated  the  fears,  but  surpassed 
the  hopes  of  his  people?  When  Moses  was 
in  the  ark  of  bulrushes,  all  his  parents  could 
have  hoped  for  would  have  been  his  preserva- 
tion, or  falling  into  the  hands  of  some  kind 
individual,  who  affected  with  his  infancy  and 
suffering  would  have  taken  care  of  him — 
though  they  should  never  have  seen  him 
more.  But  Pharaoh's  daughter  finds  him ; 
and  adopts  him ;  and  his  mother  becomes  his 
nurse ;  and  he  is  educated  in  all  the  learning 
of  Egypt;  and  he  appears  the  deliverer  and 
leader  of  Israel !  David  said,  I  shall  one  day 
perish  by  the  hand  of  Saul :  but  after  a  num- 
ber of  hairbreadth  escapes,  he  was  saved 
from  all  his  enemies,  and  sat  down  upon  the 
throne,  "  a  wonder  unto  many." 

What  numbers  are  there  in  whose  experi- 
ence this  remark  has  been  exemplified  as  to 
3* 


temporal  tilings !  They  once  had  no  inherit- 
ance, no  not  so  much  as  to  set  their  foot  on ' 
all  they  hoped  to  gain  by  their  humble  efforts, 
was  only  bread  to  eat  and  raiment  to  put  on . 
and,  lo !  he  has  given  them  not  only  subsist- 
ence, but  competency  and  affluence.  And  as 
to  spiritual  things — the  penitent  remembers 
how,  when  awakened  out  of  his  sleep,  and  he 
gazed  on  the  horrors  of  his  state,  there  seem- 
ed nothing  left  but  a  certain  fearful  looking- 
for  of  judgment  and  fiery  indignation.  How 
hard  did  he  find  it  to  hope  even  for  deliver- 
ance !  But  the  Lord  appeared,  to  his  joy ;  and 
not  only  spared  and  pardoned  him,  but  en- 
riched and  ennobled  him :  and  took  him  not 
only  into  his  service,  but  into  his  house  ?nd 
into  his  bosom. 

But  in  nothing  has  this  observation  been 
more  frequently  verified  than  in  the  last  ex- 
perience of  believers.  They  had  all  their 
lifetime  been  subject  to  bondage  through  fear 
of  death ;  a  thousand  comforts  had  been  em- 
bittered by  the  apprehension.  But  this  did 
not  affect  their  safety  then ;  and  when  then- 
departure  was  at  hand,  they  were  filled  with 
peace  and  joy ;  and  had  an  abundant  entrance 
ministered  unto  them  into  the  Saviour's  ever- 
lasting kingdom.  Some  who  had  trembled 
at  the  shaking  of  a  leaf  before,  have  then  dis- 
played a  courage  amounting  to  more  than 
heroism;  and  those  who  had  shrunk  bail; 
from  speaking,  especially  concerning  them 
selves,  have  shouted  aloud  upon  their  beds  and 
sung  of  his  righteousness.  "  Ah !"  says  Dr. 
Goodwin,  "  is  this  dying  ?  How  have  I  dread 
ed  as  an  enemy  this  smiling  friend !"  To  die 
is  gain. 

When  the  Queen  of  Sheba,  though  accus 
tomed  to  royal  magnificence,  witnessed  the 
glory  of  Solomon,  she  exclaimed,  The  half 
was  not  told  me.  So  the  believer,  after  all 
the  reports  of  the  Scripture ;  all  the  earnests 
and  foretastes  of  heaven ;  finds  it  to  be  a  glory 
yet  to  be  revealed :  and  when  he  arrives  at 
the  possession,  he  will  acknowledge  that  eye 
had  not  seen,  nor  ear  heard,  nor  had  entered 
into  the  heart  of  man,  the  things  which  God 
has  prepared  for  them  that  love  him. 

Let  all  this  scatter  our  doubts,  and  lead  us 
to  say,  "  Why  art  thou  cast  down,  O  my  soul  T 
and  why  art  thou  disquieted  within  me? 
Hope  thou  in  God :  fbr  I  shall  yet  praise  him.' 
Especially  let  us  view,  through  the  force  of 
this  truth,  all  our  future  duties  and  difficul- 
ties. We  are  not  to  limit  the  Holy  One  of 
Israel.  What  is  impossible  to  us  is  easy  to 
him.  His  thoughts  and  ways  are  as  far  above 
ours,  as  the  heavens  are  higher  than  the 
earth ;  and  he  is  able  to  do  for  us  exceeding 
abundantly  above  all  we  can  ask  or  think. 
We  have  read  of  an  Emperor  who  said,  he 
delighted  to  undertake  enterprises  deemed 
by  his  counsellors  and  captains  impracticable : 
and  he  seldom  failed  in  them.     God  cannot 


30 


JANUARY  19,20. 


fail.  But  he  loves  to  surprise.  He  turneth  the 
shadow  cf  death  into  the  morning.  At  even- 
tide, says  he,  it  shall  be  light 


JANUARY  19. 

h  And  Noah  -walked  -with  God." — Gen.  \i.  9. 

The  Apostle  gives  us  a  fine  representation 
of  religion,  when,  speaking  of  God,  he  says, 
"  With  whom  we  have  to  do."  We  have  to 
do  with  our  fellow-creatures  in  various  rela- 
tions ;  but  morality  must  be  supported  by  piety 
and  flow  from  it.  It  is  with  God  we  have 
principally  to  do.  Our  connexions  with  him, 
our  expectations  from  him,  our  obligations  to 
him,  are  all  supreme. 

Three  expressions  are  observable  as  to  our 
walking,  with  regard  to  God. 

First,  we  read  of  "  walking  after  the 
Lord."  This  supposes  him  to  be  our  leader 
and  example :  and  requires  us  to  be  follow- 
ers of  him  as  dear  children.  "  They  shall 
walk  after  the  Lord,"  says  Hosea. 

Secondly,  we  read  of  walking  before  God. 
This  supposes  him  to  be  our  observer  and 
witness — we  are  thus  always  in  his  sight. 
"  Walk  before  me,"  said  God  to  Abraham. 
"  I  will  walk  before  the  Lord,"  says  David, 
•*  in  the  land  of  the  living." 

We  also  read  of  "  walking  with  God."  So 
did  Noah.  So  did  Enoch.  So  does  every  par- 
taker of  divine  grace.  This  seems  to  hold 
.iim  forth  as  our  companion  and  friend.  This 
is  surprising :  but  so  it  is.  There  is  an  inter- 
course between  us — we  have  fellowship  one 
with  another.  In  order  to  this,  recon'ciliation 
is  necessary :  for  "  how  can  two  walk  to- 
gether except  they  be  agreed  1"  And  this 
reconciliation  must  be  mutual.  It  is  not 
enough  that  God  is  reconciled  to  us  through 
the  blood  of  the  Cross — we  must  be  also  re- 
conciled to  God,  and  love  his  presence,  and 
choose  his  way. 

For  walking  with  God  implies  a  oneness 
of  course  ;  and  supposes  that  we  advance  to- 
gether towards  the  same  end.  God's  aim  is 
his  own  glory  :  and  we  are  enjoined,  "  whe- 
ther we  eat  or  drink,  or  whatever  we  do,  to 
do  all  to  the  glory  of  God."  As  far  as  we  ob- 
serve this  rule,  we  walk  with  God ;  as  far  as 
we  neglect  it,  we  leave  God,  and  go  in  ano- 
ther direction. 

If  we  are  familiar  and  conversant  with  any 
one,  we  unavoidably  catch  something  of  his 
spirit  and  his  manners — Hence  it  is  said, 
"  He  that  walketh  with  wise  men  shall  be 
wise  ;  but  a  companion  of  fools  shall  be  de- 
stroyed." If  I  walk  with  God,  I  shall  resem- 
ble him ;  and  all  will  take  knowledge  of  me 
that  I  have  been  with  Jesus. 

How  envied  would  the  man  be  that  was 
allowed  to  walk  with  the  king — But  I  walk 
with  the  King  of  kings  and  the  Lord  of  lords, 


— "  Such  honour  have  all  his  saints."  What 
security  have  I  in  nearness  to  Him  ! — "  He 
is  at  my  right  hand :  I  sha\l  not  be  moved." 
What  can  I  want  if  I  have  Him  1 — "  My  pre- 
sence shall  go  with  thee ;  and  I  will  givi- 
thee  rest." — 

"  Were  I  in  heaven  without  my  God, 

'Twould  be  no  joy  to  me; 
And  while  this  earth  is  my  abode. 
I  long  for  none  but  Thee." 


JANUARY  20. 

"  And  praying,  the  heaven  -was  opened,  ana 
the  Holy  Ghost  descended  in  a  bodily  shape 
like  a  dove  upon  him." — Luke  iii.  21.  22. 

We  may  consider  this  descent  three  ways : 
as  an  answer  to  prayer ;  as  a  miraculous  tes- 
timony ;  and  as  a  significant  emblem. 

— He  had  just  been  baptized:  and  was 
now  going  to  enter  on  his  public  office ;  and 
we  are  told  he  prayed.  Whether  he  prayed 
vocally  or  only  mentally,  we  know  not :  but 
he  prayed  really.  And  if  prayer  was  neces- 
sary for  Him,  can  it  be  needless  for  us "?  And 
he  prayed  exemplarily ;  and  has  taught  us, 
like  himself,  to  pray  after  we  have  been  en- 
gaged in  any  ordinance,  and  before  we  enter 
on  any  undertaking.  Nor  did  he  pray  in  vain. 
Indeed  the  Father  heard  him  always,  because 
he  always  prayed  according  to  the  will  of 
God.  And  how  prompt  was  the  answer  !  It 
reached  him  in  the  very  act  of  devotion : 
"  And  praying,  the  heaven  was  opened,  and 
the  Holy  Ghost  descended  in  a  bodily  shape 
like  a  dove  upon  him."  it  was  the  same  in 
the  Transfiguration:  "As  he  prayed,  the 
fashion  of  his  countenance  was  altered,  and 
his  raiment  was  white  and  glistering."  The 
prayer  of  faith  is  always  immediately  heard, 
and  if  it  be  not  always  immediately  answer- 
ed, it  is  not  from  a  want  of  disposition  in  God 
to  bless  us,  but  because  he  is  a  God  of  judg- 
ment, and  waits  to  be  gracious.  But  if  we 
consult  the  Scripture  ;  and  appeal  to  our  own 
experience ;  and  especially  observe,  not  only 
the  benefit  we  have  derived  from  prayer,  but 
in  it ;  we  shall  know  that  he  is  a  God  at  hand 
and  not  afar  off:  and  verify  the  truth  of  his 
own  word  ;  "  It  shall  come  to  pass,  that  be- 
fore they  call,  I  will  answer ;  and  while  they 
are  yet  speaking,  I  will  hear." 

It  is  to  be  viewed  also  as  a  miracle  ;  and 
so  it  was  an  authentication  of  his  divine  mis- 
sion. Hence  the  voice  that  accompanied  it — 
"  Thou  art  my  beloved  Son,  in  whom  I  am 
well  pleased."  Hence  John  was  previously 
informed  of  this  confirmation.  For  though  his 
relation,  yet,  to  preclude  all  collusion  and  ma 
nagement,  John  had  not  seen  Jesus  before 
this  event ;  but  was  taught,  when  they  met, 
to  recognize  him  by  it :  "  John  bare  record, 
saying,  I  saw  the  Spirit  descending  from  hea 
ven  like  a  dove,  and  it  abode  upon  him.  And 
I  knew  him  not :  but  he  that  sent  me  to  bap 


JANUARY  21 


3l 


tize  with  water,  the  same  said  unto  me, 
Upon  whom  thou  shalt  see  the  Spirit  de- 
scending, and  remaining  on  him,  the  same  is 
he  which  baptizeth  with  the  Holy  Ghost" 
John,  therefore,  could  not  but  be  instantly 
and  perfectly  convinced :  "  And  I  saw,"  says 
he,  "  and  bare  record  that  this  is  the  Son  of 
God."  Nothing,  therefore,  could  have  been 
more  unsuspicious  and  decisive — The  sign 
was  foretold — its  brilliancy,  form,  and  descent 
were  obvious  to  sense — it  remained  on  him 
for  a  considerable  time — and  all  was  in  the 
presence  of  a  multitude  of  spectators !  How 
different  are  the  miracles  of  the  Gospel  from 
the  prodigies  of  Heathenism  and  the  lying 
wonders  of  the  Church  of  Rome. 

In  whatever  visible  form  the  Holy  Ghost 
had  alighted  upon  the  Saviour's  head,  the 
miracle  would  have  been  the  same.  But  the 
symbol  would  not  have  been  the  same.  His 
descending  in  " a  bodily  shape  like  a  dove" 
was  intended  to  be  an  emblem.  First,  an  em- 
blem of  the  dispensation  he  had  to  announce. 
The  Law  is  called  a  fiery  law ;  and  it  work- 
eth  wrath  to  every  transgressor.  The  nature 
of  it  was  intimated  even  in  the  very  manner 
of  its  promulgation.  The  mount  shook,  and 
burned  with  fire.  There  were  blackness,  and 
darkness,  and  tempest,  and  the  sound  of  a 
trumpet,  and  the  voice  of  words.  The  people 
could  not  endure  that  which  was  commanded. 
And  so  terrible  was  the  sight,  that  Moses 
said,  I  exceedingly  fear  and  quake.  But 
grace  and  truth  came  by  Jesus  Christ  And 
how  )  The  moment  he  is  inaugurated,  and  is 
stepping  forth  to  preach  the  kingdom  of  hea- 
ven, the  heaven  opens — not  for  the  thunder 
to  roll  and  the  lightnings  to  flash,  but  for  the 
Holy  Ghost  to  descend  in  a  bodily  shape  like 
a  dove  upon  him ! 

Did  the  dove  return  into  the  ark  with  an 
olive  branch,  thereby  announcing  that  the 
flood  had  subsided  1  And  has  he,  with  a  leaf 
in  his  mouth,  ever  since  been  viewed  as  the 
image  of  a  messenger  of  peace  1  Who  came 
and  attested  deliverance  from  the  wrath  to 
cornel  Who  came  and  preached  peace  to 
them  that  were  afar  off",  and  to  them  that  were 
nigh  1  What  says  the  Church  1  "  Rise  up, 
my  love,  my  fair  one,  and  come  away.  For 
Io,  the  winter  is  past,  the  rain  is  over  and 
gone ;  the  flowers  appear  on  the  earth ;  the 
time  of  the  singing  of  birds  is  come,  and  the 
voce  of  the  turtle  is  heard  in  our  land."  But 
who  was  the  harbinger  of  another  spring ;  of 
a  nobler  renovation  1 — Who  cries,  "  Come, 
for  all  things  are  now  ready  ?" 

Secondly,  an  emblem  of  his  personal  cha- 
racter. All  the  love,  tenderness,  gentleness, 
mildness,  for  which  the  dove  seems  always  to 
have  been  considered  as  a  kind  of  representa- 
tive, were  to  be  found  in  him.  So  the  pro- 
phecies going  before  had  described  him.  And 
if  we  observe  his  miracles,  if  we  enter  into 
*is  life,  his  whole  life  on  earth,  we  shall  see 


him  going  about  doing  good.  How  kind  to 
friends !  How  merciful  to  the  distressed  ! 
How  gracious  to  the  guilty  !  How  ready  to 
forgive  !  How  patient  under  provocation  ! 
He  was  compassion  alive  and  embodied. 

Thirdly,  an  emblem  of  the  temper  of  his 
disciples.  For  there  must  be  a  conformity 
between  him  and  them.  In  all  things  he  has 
the  pre-eminence ;  but  if  any  man  has  not 
the  Spirit  of  Christ  he  ts  none  of  his.  He 
that  is  joined  to  the  Lord  is  of  one  spirit 
and  how  did  the  Holy  Ghost  descend  upon 
him  1  As  a  dove. 

Estimate,  therefore,  your  religion  by  your 
resemblance  of  this  image.  Do  not  judge  of 
your  having  the  Spirit,  by  opinions,  but  prin- 
ciples; by  impressions,  but  dispositions;  by 
gifts,  but  grace.  Some  fear  they  are  stran- 
gers to  the  Spirit  because  they  have  not  re- 
ceived it  in  a  particular  way :  that  is,  after 
great  terror  and  anguisn  of  soul.  This  is,  in- 
deed, sometimes  the  case ;  but  it  is  not  always 
so.  In  this  manner  the  Jailer's  religion  com- 
menced :  but  it  was  not  thus  with  Cornelius, 
nor  with  Lydia. 

Whatever  distress  or  horror  of  conviction 
we  have  felt  they  are  nothing  if  they  have 
not  brought  us  to  Christ ;  and  if  we  have  been 
brought  let  us  be  thankful,  and  rejoice,  "  if 
by  any  means."  The  best  thing  is,  to  judge, 
not  by  the  manner  of  the  operation,  but  the 
influence  itself,  and  its  effects :  or  by  the  fruit 
of  the  Spirit — And  "the  fruit  of  the  Spirit  is 
love,  joy,  peace,  longsuffering,  gentleness, 
goodness,  faith,  meekness,  temperance: — 
against  such  there  is  no  law."  "And  as 
many  as  walk  according  to  this  rule,  peace 
be  on  them,  and  mercy,  and  upon  the  Israel 
of  God." 


JANUARY  21. 

"  The  Lord  said  unto  Moses,  Get  thee  up  into 
this  mount  Abarim,  and  see  the  land  which  1 
have  given  unto  the  children  of  Israel.  And 
■when  thou  hast  seen  it,  thou  also  shalt  be 
gathered  unto  thy  people,  as  Aaron  thy  bro- 
ther  -was  gathered." — Num.  xxvii.  12,  13 

Reflections  on  death  can  never  be  un 
seasonable  while  we  are  in  a  dying  world, 
and  a  dying  church ;  and  are  conscious  that 
we  ourselves  are  dying  creatures. 

It  is  said  God  sees  no  iniquity  in  his  peo- 
ple. But  he  has  threatened  to  visit  their  trans- 
gressions with  a  rod.  Some  tell  us  that  sin 
never  hurts  a  believer.  But  it  injured  David. 
It  degraded  Eli.  Moses  was  also  severely 
chastised.  He  was  very  dear  to  God,  and 
could  plead  great  provocation;  but  because 
he  rebelled  against  his  commandment  in  the 
desert  of  Zin,  in  the  strife  of  the  congrega. 
tion,  he  was  excluded  the  land  of  Canaan : 
and  though  he  was  very  importunate,  he 
could  not  obtain  a  repeal  of  the  trying  sen 


32 


TANUARY  22. 


tence.  Yet  in  judgment  God  remembers* 
mercy.  He  here  orders  him  to  die.  But  the 
order  is  attended  with  three  softenings  to  re- 
concile him  to  it. 

First.  He  must  die — but  he  shall  previ- 
ously go  up,  and  "see  the  land  which  the 
Lord  has  given  to  the  children  of  Israel." — 
Some  might  suppose  that  this  would  tantalize 
him,  and  add  to  his  affliction  at  the  loss.  But 
it  was  designed  as  an  alleviation ;  and  it  was 
accepted  by  Moses  as  a  favour.  For  this  pur- 
pose, liis  natural  sight  continued  uninjured : 
and  his  extent  of  vision  was  perhaps  also  en- 
larged. Thus  not  only  was  his  curiosity 
gratified,  but  he  saw,  with  gladness  and 
praise,  the  goodness  and  truth  of  God's  pro- 
mise to  his  people.  He  also,  in  type,  saw 
and  hailed  the  prospect  of  a  better  country, 
even  a  heavenly ;  and  which  he  was  going  to 
enter.  "  Oh !"  say  many,  apprehensive  now 
of  the  solemn  event, 

"  Oh !  could  we  make  our  doubts  remove, 
These  gloomy  doubts  that  rise, 
And  view  the  Canaan  that  we  love, 
With  unbeclouded  eyes ! 

*  Could  we  but  climb  were  Moses  stood, 
And  view  the  landscape  o'er! 
Not  Jordan's  stream,  nor  death's  cold  flood, 
Should  fright  us  from  the  shore." 

And  they  are  generally  indulged.  And  of 
ten  those  have  been  peculiarly  favoured,  who 
all  their  lifetime  have  been  subject  to  bond- 
age through  fear  of  death. 

Secondly.  He  must  die — but  this  will  be 
'"  a  gathering  unto  his  people."  To  Abra- 
nam,  and  Isaac,  and  Jacob,  and  Joseph,  and 
the  Israel  of  God.  These  he  so  prized  on 
earth,  that  he  chose  rather  to  suffer  affliction 
with  the  people  of  God,  than  to  enjoy  the 
pleasures  of  sin  for  a  season.  Some  had  de- 
parted that  he  had  known  :  and  numbers  that 
he  had  not  known : — but  he  was  to  join  them 
— not  m  the  same  grave ;  for  he  was  buried 
alone,  and  no  one  knows  of  his  sepulchre 
unto  this  day ;  but  in  heaven — not  as  to  his 
body,  but  as  to  his  soul,  which  was  to  be 
united  with  the  spirits  of  just  men  made  per- 
fect. The  believer  expects  a  family  meet- 
ing.    There,  says  he, — 

"  There  my  best  friends,  my  kindred  dwell, 
There  God  my  Saviour  reigns." 

Thirdly.  He  must  die — but  "only  as 
Aaron  his  brother  was  gathered."  And  are 
we  better  than  those  who  have  gone  before 
us  1  And  is  there  any  reason  why  we  should 
be  exempted  from  their  lot !  The  previous 
removal  of  the  pious,  especially  those  of  our 
own  relations,  tends  to  render  death  more 
familiar.  It  comes  near  enough  for  us  to 
view  it.  It  enters  our  very  apartments.  It 
also  tends  to  diminish  our  forebodings  and 
despondency.  We  have  seen  that  God  was 
better  to  them  than  their  fears.  He  was 
with  them  in  the  Valley.  Their  end  was 
peace.  They  were  supported;  they  were 
comforted.    And  we  thank  God,  and  take 


courage.  Why  should  it  not  be  so  with  ua  1 
It  also  weakens  our  attachment  to  life.  We 
have  fewer  detentions  below,  and  so  many 
more  attractions  above*  Who  has  not  felt 
the  sentiment,  "  Let  us  also  go  away,  that 
we  may  die  with  him  1" 

Surely  the  bitterness  of  death  is  past 

"  I  could  renounce  my  all  below, 
If  my  Creator  bid  ; 
And  run,  if  I  were  called  to  go, 
And  die  as  Moses  did." 


JANUARY  22. 
"  And  they  said  one  to  another,  Did  not  ati- 
heart  burn   within  us,  -while  he  talked  -with 
us  by  the  way,  and  -while  he  opened  to  us 
the  Scriptures  ?" — Luke  xxiv.  32. 

That  is — we  have  now  discovered  him. 
How  is  it  that  we  did  not  discover  him  ear- 
lier 1  and  find  him  out  upon  the  road  1  Why 
did  we  not  distinguish  him  by  his  very  speak- 
ing— the  maimer  of  it — the  effect  of  it — in 
touching  and  animating  the  heart  1 

Ah !  my  soul,  it  is  thus  his  teaching  is  to 
be  known — it  is  always  felt.  And  while  other 
teachers  reach  only  the  ear,  he  penetrates  the 
heart ;  and  causes  it  to  burn  with  ingenuous 
shame,  with  abhorrence  of  sin,  with  holy  re- 
venge, with  love  to  his  name,  with  zeal  for 
his  glory,  with  earnestness  to  save  sinners. 

He  now  converses  with  us  by  the  way,  and 
he  opens  to  us  the  Scriptures ;  and  he  does  it 
in  three  ways. 

First,  by  his  dispensations.  As  the  word 
explains  Providence,  so  Providence  illustrates 
the  word.  How  many  passages  are  there  in 
the  Bible,  the  beauty  of  which  we  should 
never  have  seen,  the  sweetness  of  which  we 
should  never  have  tasted,  the  force  of  which 
we  should  never  have  felt,  had  it  not  been  for 
certain  events,  and  those  chiefly  of  an  afflic- 
tive kind.  These  drive  us  to  the  Book,  never 
so  valued  as  in  the  day  of  trouble,  and  enable 
us  to  read  with  other  eyes  and  feelings  than 
before. 

Secondly,  by  the  labours  of  his  servants. 
He  replenishes  his  ministers,  that  they  may 
dispense  to  others ;  he  gives  them  the  tongue 
of  the  learned,  that  they  should  know  how  to 
speak  a  word  in  season  to  him  that  is  weary. 
It  was  in  the  temple  David  wished  to  inquire. 
It  was,  when  he  went  into  the  sanctuary  of 
God  that  he  seized  a  clew  which  enabled  him 
to  unravel  a  mystery  which  had  so  confounded 
and  distressed  him  before.  And  while  hear- 
ing  the  word  preached,  have  not  our  doubts 
been  often  solved,  our  fears  dispelled,  our  faith 
and  hope  strengthened'!  That  which  was 
general  before,  has  been  particularized :  that 
which  was  distant,  has  been  brought  home  to 
our  apprehensions :  that  which  was  read  with- 
out impression  or  notice,  has  become  signifi- 
cant and  interesting.  How  often  lias  the 
Angel  of  the  Church,  like  HagarV*  angel, 
opened  our  eyes,  and  shown  us  the  w*  '1 ' 


JANUARY  23. 


Thirdly,  by  the  agency  of  his  Holy  Spirit 
*fle  shall  lead  you  into  all  truth."  Means 
to  not  render  his  influence  needless ;  revela- 
tion itself  does  not.  David  had  the  word  of 
God ;  but  he  kneeled  and  prayed, "  Open  thou 
mine  eyes,  that  I  may  behold  wondrous  things 
out  of  thy  law."  The  dial  tells  us  the  time, 
but  the  sun  must  shine  upon  it  The  com- 
pass enables  the  mariner  to  steer,  but  not  if  it 
be  placed  in  the  dark.  "  In  thy  light  we  shall 
see  light"  Here  is  the  promise,  at  once  to 
direct  and  encourage — "  If  any  man  lack  wis- 
dom, let  him  ask  of  God,  that  giveth  to  all 
men  liberally,  and  upbraideth  not ;  and  it 
shall  be  given  him."  What  is  the  reason 
why  many,  in  the  greatness  of  their  folly,  for 
ever  go  astray?  They  do  not  trust  in  the 
Lord  with  all  their  heart,  but  lean  to  then- 
own  understandings.  But  the  wayfaring  man, 
though  a  fool,  errs  not  because,  made  sensi- 
ole  of  his  ignorance  and  insufficiency,  he  in 
all  his  ways  acknowledges  God,  and  God  him- 
self directs  his  paths ;  and  is  his  guide  even 
into  death. 


JANUARY  23. 

"Knock,  and  it  shall  be  opened  unto  you." 
Luke  xi.  9. 

It  is  needless  to  prove,  that  by  this  action 
our  Saviour  intends  prayer.  But  see  the  sim- 
plicity and  familiarity  of  his  comparisons; 
and  wonder  not  that  the  common  people 
heard  him  gladly.  Volumes  have  been  writ- 
ten upon  the  subject  of  prayer:  but  he  who 
spake  as  never  man  spake,  comprises  every 
thing  in  one  word — knock.  The  allusion  is 
to  a  person  who  wishes  to  excite  attention,  in 
order  to  obtain  relief— he  knocks. 

Where  are  we  to  knock  ?  "I  am,"  says 
the  Saviour,  "  the  door."  "  I  am  the  way, 
the  truth,  and  the  life :  no  man  cometh  unto 
the  Father,  but  by  me." 

When  are  we  to  knock  ?  "  Evening,  and 
morning,  and  at  noon,"  says  David,  "  will  I 
pray,  and  cry  aloud."  "  Pray  without  ceas- 
ing," says  Paul.  And  says  our  Lord,  "  Men 
ought  always  to  pray,  and  not  to  faint" 

For  what  are  we  to  knock  ?  We  may  in 
every  thing,  by  prayer  and  supplication,  make 
known  our  requests  unto  God.  But  we  are 
supremely  to  implore  all  spiritual  blessings, 
because  these  are  blessings  for  the  soul  and 
eternity.  Seek  ye  first  the  kingdom  of  God 
and  his  righteousness. 

How  are  we  to  knock?  Importunately — 
we  cannot  knock  too  loud.  Prayer  is  nothing 
unless  it  be  sincere  and  earnest  God  will 
not  regard  the  address  we  ourselves  do  not 
feel.  Jacob  said,  "  I  will  not  let  thee  go,  ex- 
cept thou  bless  me :"  and  he  prevailed. — 
How  7  Perseveringly.  The  Lord  does  not 
always  immediately  appear  to  our  joy.  "I 
waited  patiently  for  the  Lord,"  says  David : 
E 


"and"  at  last  "he  inclined  his  ear  unto 
me,  and  heard  my  cry."  And,  "  blessed,"  it 
is  said,  "  are  all  they  that  wait  for  Him." 
But  though  it  be  a  good  thing  for  a  man  not 
only  to  hope,  but  quietly  wait  for  the  salva- 
tion of  God;  it  is  often  no  easy  thing.  The 
delay  is  trying  in  itself;  but  circumstances 
may  render  it  more  so.  While  standing  at 
the  door,  the  weather  may  be  foul ;  or  those 
passing  by  may  laugh  and  insult — for  they 
are  full,  and  have  need  of  nothing :  or  the 
applicant  may  be  weak,  and  ready  to  faint 
And  what  while  thus  exercised,  can  keep 
him  knocking  and  waiting  ?  Nothing  but  a 
sense  of  his  wants.  They  are  so  pressing 
that  he  must  succeed,  or  perish.  Nothing 
but  hope.  This  hope  may  be  sometimes  very 
weak.  But  a  degree  of  it  if  it  only  amounts 
to  a  mere  possibility,  is  necessary  to  preserve 
him  from  abandoning  his  suit,  and  saying, 
"  What  should  I  wait  for  the  Lord  any 
longer?"  More,  however,  is  desirable  and 
attainable :  and  here  is  enough  to  say  to  him, 
"  Wait  on  the  Lord :  be  of  good  courage, 
and  he  shall  strengthen  thine  heart :  wait  i 
say,  on  the  Lord."  Here  is  the  command — 
"Knock"  Here  is  the  promise — "It  shall 
be  opened." 

But  how  shall  I  plead  ?  I  knock,  and  long 
for  audience — and  yet  I  draw  back,  and  seem 
afraid  to  be  seen.  For  what  can  I  say? 
What  does  the  beggar  say  ?  He  is  not  at  a 
loss.  He  knows  a  fine  address  is  not  neces- 
sary— it  would  be  contemned.  Yet  he  can 
express  his  meaning :  and  his  wants  and  feel- 
ings make  him  eloquent  Begin,  then,  and 
say — 

"  Encourag'd  by  thy  word 
Of  promise  to  the  poor, 
Behold,  a  beggar,  Lord, 
Waits  at  thy  mercy's  door  ! 
No  hand,  no  heart,  O  Lord,  but  thine. 
Can  help  or  pity  wants  like  mine-" 

Yet  add— 

"  The  beggar's  usual  plea, 
Relief  from  men  to  gain, 
I  know  thou  wouldst  disdain  : 
And  pleas  which  move  thy  gracious  ear 
Are  such  as  men  would  scorn  to  hear  " 

There  are  five  of  these  pleas  urged  by 
others,  which  you  must  completely  reverse. 

How  often  does  the  beggar  plead  his  for- 
mer condition — "He  has  seen  better  days 
and  once  had  a  sufficiency  for  himself  and 
others."    But  this  must  be  your  language— 

"  I  have  no  right  to  say, 

That  though  I  now  am  poor. 
Yet  onATthere  was  a  day 
When  I  possessed  more  : 
Thou  knowest  that  from  my  very  Lirth 
I  've  been  the  poorest  wretch  on  earth  " 

How  often  does  the  beggar  plead  his  inno- 
cency  or  goodness — "I  have  been  reduced, 
not  by  my  fault  but  by  misfortune ;  and  de- 
serve pity  rather  than  censure."  But  your 
language  must  be — 


94 


JANUARY  24. 


"  Ncr  can  I  dare  profess, 
t  As  beggars  often  do, 

Though  great  is  my  distress, 
My  faults  have  been  but  few  ; 
If  thou  shouldst  leave  my  soul  to  starve, 
It  would  be  what  I  well  deserve." 

How  often  does  the  beggar  plead  the  un- 
asualness  of  his  application — "  This  is  not 
my  practice :  it  is  the  first,  and  shall  be  the 
last  time  of  my  importuning  you."  But  your 
language  must  be — 

"  'Twere  folly  to  pretend 

I  never  begg'd  before ; 
Or  if  thou  now  befriend, 

I  '11  trouble  thee  no  more : 
Thou  often  hast  reliev'dmy  pain, 
And  often  I  must  come  again." 

How  often  does  the  beggar  plead  the  small- 
ness  of  the  boon — "  A  very  little  will  suffice 
me :  I  ask  only  a  trifle."  But  your  language 
must  be — 

"  Though  crumbs  are  much  too  good 
For  such  a  dog  as  I, 
No  less  than  children's  food 
My  soul  can  satisfy. 

0  do  not  frown  and  bid  me  go, 

1  must  have  all  thou  caust  bestow." 

Men,  so  limited  are  their  resources,  are 
afraid  of  more  applications  than  they  can  re- 
lieve; and,  therefore,  enjoin  the  petitioner 
secrecy ;  and  he  promises  concealment.  But 
your  language  must  be — 

"  Nor  can  I  willing  be 

Thy  bounty  to  conceal 
From  others,  who,  like  me, 

Their  wants  and  hunger  feel : 
I  '11  tell  them  of  thy  mercy's  store, 
And  try  to  send  a  thousand  more." 

And  he  will  be  delighted  with  this.  He 
commands  you  to  spread  his  goodness,  and  to 
invite  all  the  ends  of  the  earth ! ! 

"  Thy  thoughts,  thou  Only  Wise! 

Our  thoughts  and  ways  transcend, 
Far  as  the  arched  skies 

Above  the  earth  extend : 
Such  pleas  as  mine  men  would  not  hear, 
But  God  receives  a  beggar's  prayer." 


JANUARY  24. 

"  Thy  blessing-  is  upon  thy  people" 
Psalm  hi.  8. 

"  — He  has  a  people  :  and  we  need  not  ascend 
mto  heaven  and  examine  the  decrees  of  God 
to  know  who  they  are.  The  Bible  is  our 
book  of  life ;  there  the  heirs  of  glory  are 
written,  if  not  by  name,  yet  by  character ; 
and  "  we  are  the  circumcision,"  says  the 
Apostle,  "  who  worship  God  in  the  Spirit — 
and  rejoice  in  Christ  Jesus — and  have  no 
confidence  in  the  flesh." 

By  the  Scripture,  therefore,  let  us  judge 
ourselves ;  and  be  anxious  to  ascertain  whe- 
ther we  are  in  the  number  of  his  people — for 
they  are  the  most  important  and  enviable 
people  upon  earth.  They  are  not  commonly 
distinguished  by  any  worldly  greatness ;  and 
they  have  many  enemies  who  ct  nsult  their 


injury — But  the  blessing  of  God  is  apon 
them. 

— Upon  their  mercies.  This  takes  the 
curse  out  of  them,  and  gives  them  a  relish 
never  tasted  in  the  comforts  of  others.  "  I 
will  bless  thy  bread  and  thy  water." 

— Upon  their  trials.  And  they  as  much 
need  a  blessing  upon  their  daily  rod,  as  upon 
their  daily  bread.  Without  this,  our  afflic- 
tions will  do  us  no  good ;  yea,  they  will  prove 
injurious ;  they  will  leave  us  more  careless 
and  impenitent.  But  by  his  blessing,  they 
will  turn  to  our  salvation ;  and  yield  the 
peaceable  fruits  of  righteousness  to  them  that 
are  exercised  therewith. 

— Upon  their  labours.  "  Thou  shalt  eat 
the  labour  of  thy  hands :  happy  shalt  thou  be, 
and  it  shall  be  well  with  thee."  Without 
this,  in  vain  we  rise  up  early,  and  sit  up  late, 
and  eat  the  bread  of  sorrows :  it  is  he  that 
giveth  his  beloved  sleep.  It  matters  not 
what  we  sow,  if  he  does  not  give  the  in- 
crease ;  or  what  we  bring  home,  if  he  blows 
upon  it ;  or  what  we  gain,  if  we  "  put  it  into 
a  bag  with  holes."  "  The  blessing  of  the 
Lord,  it  maketh  rich,  and  he  addeth  no  sor- 
row with  it." 

— Upon  tHeir  families.  The  house  ot 
Obed-Edom  was  blessed  for  the  sake  of  the 
ark ;  and  the  thing  was  publicly  known.  "  1 
have  been  young,"  says  David,  "and  now 
am  old ;  yet  have  I  not  seen  the  righteous 
forsaken,  nor  his  seed  begging  bread."  The 
generation  of  the  upright  shall  be  blessed. 

— Upon  their  souls.  Thus  they  are  bless- 
ed with  light,  and  liberty,  and  strength,  and 
peace,  and  joy ;  yea,  they  are  blessed  with 
all  spiritual  blessings  in  heavenly  places  in 
Christ. 

O  Christian !  is  this  thy  experience  anc 
portion!  Rejoice  and  be  grateful.  What 
can  equal  the  blessing  of  God  f 

But  remember  how  it  comes  upon  you. 
The  source  is  his  free  and  boundless  grace. 
The  medium  is  the  Lord  Jesus.  He  is  the 
way  from  God  to  us,  as  well  as  the  way  from 
us  to  God ! 

Remember  how  it  is  insured — by  the  truth 
of  his  promise  and  his  oath.  You  may  there- 
fore remind  him  of  his  engagement,  and 
plead,  as  Jacob  did,  "  And  thou  saidst,  I  will 
surely  do  thee  good." 

Remember  also  how  it  is  to  be  enjoyed — 
in  the  use  of  means,  and  in  obedience  to 
his  will.  "  Blessed  are  they  that  do  judg- 
ment, and  keep  his  commandments  at  all 
times." 

O  my  soul,  put  in  for  a  share.  "  Bless  me, 
even  me,  also,  O  my  Father."  "  Remembei 
me,  O  Lord,  with  the  favour  that  thou  bear- 
est  unto  thy  people :  O  visit  me  with  thy 
salvation ;  that  I  may  see  the  good  of  thy 
chosen,  that  I  may  rejoice  in  the  gladness  or 
thy  nation,  that  I  may  glory  with  thine  in- 
heritance. 


JANUARY  25. 


3C 


JANUARY  25. 


-'  And  it  came  to  pass  after  these  things,  that 
one  told  Joseph,  Behold,  thy  father  is  sick : 
and  he  took  -with  him  his  two  sons,  Jlfanasseh 
and  Ephraim.     And   one   told  Jacob,  and 
said,  Behold,  thy  son  Joseph  cometh   unto 
thee  :  and  Israel  strengthened  himself,  and 
tat  upon  the  bed." — Gen.  xlviii.  1,  2. 
After  a  very  cloudy  day,  Jacob  has  a  clear 
Mid  calm  evening.     And  it  is  but  an  even- 
ing.    He  is  now  called  to  go  the  way  of  all 
the  earth :  but  his  end  is  peace.     Some  die 
suddenly.     But  the  more  common  road  to  the 
house  appointed  for  all  living  is  down  the 
narrow,  miry,  dark,  and  dismal  lane  of  sick- 
ness.    The  former  is  a  privilege  to  the  in- 
dividual himself,  as  it  saves  him  from  "  the 
pains,  the  groans,  the  dying  strife :"  but  the 
latter  befriends  his  usefulness  more,  by  af- 
fording him  opportunities  to  exercise  the 
graces  of  the  Holy  Spirit,  and  showing  how 
religion  can  sustain  when  every  other  supply 
fails,  and  refresh  when  every  other  spring  of 
comfort  is  dried  up.     But  we  are  not  to 
choose  for  ourselves :  and  if  we  can  hope  that 
the  Saviour  will  receive  us  to  himself,  we 
may  well  leave — the  when — the  where — and 
the  how,  to  his  wisdom  and  love. 

When  sickness  seizes  persons  in  early  life, 
and  removes  them  in  the  midst  of  their  days 
and  usefulness,  we  seem  surprised.  Yet 
wherefore?  Are  not  all  our  days  vanity? 
And  if  by  reason  of  strength  they  be  four- 
score years,  is  not  their  strength  labour  and 
sorrow  1  What  then  can  we  expect  at  one 
hundred  and  forty-seven  1 

Jacob  had  some  time  before  kept  his  bed, 
and  Joseph  had  visited  him ;  but  seeing  no 
immediate  danger  of  death,  he  had  returned. 
Now  the  case  assumes  a  more  threatening 
character,  and  he  is  re-called.  Doubtless 
they  had  sent  to  another  Being,  saying, 
"  Lord,  behold,  he  whom  thou  lovest  is  sick" 
But  they  do  well  to  inform  Joseph ;  and 
Joseph  immediately  leaves  his  public  affairs, 
and  hastens  to  visit  him.  To  visit  the  sick 
is  a  duty.  If  it  affords  the  sufferer  no  effec- 
tual relief,  it  is  soothing  to  show  our  regard, 
our  sympathy,  and  our  readiness  to  help.  It 
is  always  profitable  to  ourselves;  and  far 
better  than  going  to  the  house  of  mirth.  For 
here  the  heart  is  made  better ;  more  serious 
and  more  soft.  Hence  the  dying  bed  is 
shunned  by  infidel  and  worldly  companions, 
who  love  not  to  be  reminded  how  soon  the 
condition  of  others  may  be  their  own. 

How  affecting  is  it  to  visit  a  fellow-crea- 
ture, the  progress  of  whose  disorder  is  say- 
ing to  corruption,  thou  art  my  father,  and  to 
the  worm,  thou  art  my  mother  and  my  sister. 
But  to  see  a  dear  friend,  a  beloved  relation, 
a  revered  parent,  sinking  under  the  decays 


of  nature  and  the  violence  of  disease  !  It  u 
a  sick  dying  father,  who  had  trained  him  up 
under  an  affection  too  partial,  that  Joseph 
visits.  Though  death  does  not  follow  the 
order  of  nature,  but  the  appointment  of  God; 
yet,  while  parents  are  living,  there  seems  to 
be  something  between  us  and  death ;  but 
when  they  are  removed,  his  course  seems 
open  to  us  ;  and  we  naturally  deem  ourselves 
the  next  objects  of  assault. 

Joseph  goes  not  alone,  but  takes  his  two 
sons  Manasseh  and  Ephraim  with  him.  If 
was  wise  and  well  in  Joseph  to  take  these 
youths  away  from  the  splendour  of  a  court  to 
see  the  end  of  all  men ;  to  view  a  dying  bed 
dignified  with  more  than  a  palace  could  be- 
stow ;  to  show  them,  at  their  entering  the 
world,  a  servant  of  God  departing  from  it ;  to 
enable  them  to  receive  his  admonition  and 
blessing;  and  to  be  reminded  that  though 
born  in  Egypt,  Egypt  was  not  to  be  their 
home  ;  but  while  incorporated  with  strangers, 
they  were  to  seek  the  heritage  of  Jacob, 
God's  chosen. 

How  much  wiser  and  better  was  this,  than 
the  conduct  of  many  parents,  who,  instead  of 
bringing  them  up  in  the  nurture  and  admoni- 
tion of  the  Lord,  conduct  their  children  into 
scenes  of  gaiety  and  dissipation,  exciting  and 
feeding  the  pride  of  life,  and  making  provision 
for  the  flesh,  to  fulfil  the  lusts  thereof.  We 
mourn  over  children  that  are  bereaved  of  their 
parents :  yet  we  are  sometimes  tempted  to 
wish  the  removal  of  some  wretched  fathers 
and  mothers — hoping,  that  if  these  examples 
and  teachers  of  evil  were  withdrawn,  their  chil- 
dren would  find  it  good  to  bear  the  yoke  in  their 
youth,  and  that  the  Lord  may  take  them  up. 
The  worst  orphans  are  those  who  have  wick- 
ed parents  alive !  What  a  dreadful  meeting 
will  there  be  hereafter  between  their  offspring 
and  those  fathers  and  mothers  who  not  only 
neglected  their  souls,  but  taught  and  encour- 
aged them  to  go  astray  ! 

— Not  that  we  would  have  children  con- 
fined to  religious  prisons,  or  even  cells.  Hin- 
der them  not  from  seeing  and  enjoying  what- 
ever  is  pleasing  and  instructive  in  the  world 
of  nature,  and  the  wonders  of  art.  Keep  them 
not  in  a  frozen  region,  that  shall  chill  and 
check  every  harmless  budding  of  mind  and  af- 
fection. Let  your  piety  itself  be  inviting,  not 
rebuking  and  repulsive.  But,  O  ye  parents, 
keep  them  from  infidel  books;  from  vicious 
associates ;  from  every  path  of  the  Destroyer. 
Allure  them  to  the  Bible,  to  the  Throne  of 
Grace,  to  the  grave  of  friendship,  to  the  cham- 
ber where  a  dying  Jacob  is  waiting  for  God'e 
salvation — to  every  place  where  they  are 
likely  to  meet  Him,  who  says,  "I  love  them 
that  love  me,  and  they  that  seek  me  earlf 
shall  find  me." 


36 


JANUARY  26,  27. 


JANUARY  26. 


He  that  hath  wrought  us  for  the  self-same 
thing  is  God,  -who  also  hath  given  unto  us 
tlte  earnest  of  the  Spirit." — 2  Cor.  v.  5. 

This  self-same  thing1  is  nothing  less  than 
Jie  final  blessedness  of  the  righteous ;  which, 
though  it  doth  not  yet  fully  appear,  is  partial- 
ly revealed,  and  expressed  in  the  Scripture  by 
various  names  and  images.  It  is  called  in  the 
^receding  verses,  "A  building  of  God,  an 
*use  not  made  with  hands,  eternal  in  the 
ieavens ;"  and  also  "  life" — "  Mortality  shall 
be  swallowed  up  of  life." 

With  regard  to  this,  the  Apostle  reminds 
•is  of  God's  work,  in  our  preparation  for  the 
/hole ;  and  of  God's  gift,  in  our  possession  of 
i  part. 

The  preparation  is  not  natural  to  us.  We 
are  not  born  Christians,  but  made  such :  and 
the  operation  is  no  less  than  divine.  Creatures 
have  not  done  it ;  nor  have  we  done  it  our- 
selves. It  is  above  the  power  of  education, 
example,  and  moral  suasion — He  that  hath 
wrought  us  for  the  self-same  thing  is  God. 
But  the  work  is  as  necessary  as  it  is  divine. 
In  vain  should  we  have  a  title  to  glory,  with- 
out a  meetness  for  it  Every  office,  every 
state,  requires  a  qualification  for  it :  and  the 
higher  the  state  and  the  office,  the  more  im- 
portant and  difficult  the  qualification  becomes. 
Happiness  is  not  derivable  from  any  thing, 
without  a  suitableness  to  it.  It  does  not  de- 
pend upon  the  excellency  of  the  object,  but 
the  conformity  of  the  disposition.  The  ac- 
quisition must  be  wanted,  desired,  hoped  for, 
before  it  can  gratify  and  content.  Have  I, 
then,  any  thing  in  me  that  could  find  happi- 
ness in  the  heaven  of  the  Scriptures  1 

If  He  has  wrought  us  for  the  whole,  he  has 
bestowed  upon  us  a  part — He  has  given  us 
also  the  earnest  of  the  Spirit.  The  earnest 
is  not  only  to  insure — it  is  a  portion  of  the 
payment:  and  so  is  distinguishable  from  a 
pledge,  which  is  returned  at  the  completion  of 
the  agreement :  for  the  earnest  remains,  and 
goes  on  as  a  part  of  the  bargain.  This  is  very 
instructive.  It  tells  us  that  what  the  believer 
has  here  in  the  possession  and  influence  of 
the  Spirit,  is  not  only  indicative  of  heaven, 
but  like  it — and  a  degree  of  it 

Is  heaven  perfect  knowledge !  The  eyes 
of  his  understanding  are  now  opened :  already 
he  spiritually  discerns ;  and  in  God's  light 
sees  light 

Is  tt  perfect  holiness  1  He  is  already  de- 
livered from  the  power  and  love  of  every  sin ; 
he  is  renewed  in  the  spirit  of  his  mind ;  he 
delights  in  the  law  of  God  after  the  inward 

Is  it  perfect  happiness!  exceeding  joy? 
fulness  of  joy  ?  pleasures  for  evermore  7 — But 
«ven  now,  blessed  are  the  people  that  know 
_iie  joyful  sound.  There  remaineth  a  rest  for 
,,*)  people  of  God — but  "  we  which  iiave  be- 


lieved do  enter  into  rest."  They  shall  enter 
into  peace — but  now  they  have  "a  peace 
which  passeth  all  understanding."  Thej 
shall  enter  the  joy  of  their  Lord— but  now, 
"  believing,  they  rejoice  with  joy  unspeakable 
and  full  of  glory."  They  will  then  'join  the 
spirits  of  just  men  made  perfect — but  the 
saints  are  now  their  companions  and  their  de- 
light They  will  then  dwell  in  his  house  and 
be  still  praising  him — but  they  are  already  at- 
tempting and  commencing  this  work :  "  I  will 
bless  the  Lord  at  all  times ;  his  praise  shall 
continually  be  in  my  mouth." 

Such  experience  it  is  that  weans  them 
from  the  world,  and  makes  them  willing  to 
depart  Heaven  is  not  a  distant  unknown 
good.  They  are  come  to  the  city  of  the  liv- 
ing God.  They  are  partakers  of  the  glory 
that  shall  be  revealed — They  have  everlast- 
ing life. 


JANUARY  27. 

"  And  the  inhabitant  shall  not  say,  I  am  sick.' 
Isaiah  xxxiii.  24. 

Who  can  say  so  here  1  How  many  of  oui 
fellow-creature?,  the  subjects  of  infirmity,  Ian 
guor,  and  nervous  apprehension,  are  saying. 
"I  am  made  to  possess  months  of  vanity,  and 
wearisome  nights  are  appointed  to  me.  When 
I  lie  down,  I  say,  When  shall  I  arise,  and  the 
night  be  gone  1  I  am  full  of  tossings  to  and 
fro  unto  the  dawning  of  the  day" — Another  is 
"  chastened  also  with  pain  upon  his  bed,  and 
the  multitude  of  his  bones  with  strong  pain : 
his  flesh  is  consumed  away,  that  it  cannot  be 
seen ;  and  his  bones  that  were  not  seen  stick 
out.  Yea,  his  soul  draweth  near  unto  the 
grave,  and  his  life  to  the  destroyers."  There 
are  few — perhaps  none — who  never  feel  in- 
disposition or  sickness. 

Sickness  is  the  effect  of  sin,  which  brought 
death  into  the  world,  and  all  our  woe.  It  now 
(under  the  providence  of  God,  which  is  not 
only  punitive,  but  salutary,)  subserves  various- 
purposes.  It  is  taken  into  covenant  so  tL 
speak,  with  the  godly,  and  is  one  of  the  path? 
of  the  Lord,  which  are  to  them  all  mercy  and 
truth.  It  checks  them  in  going  astray.  It 
frees  them  from  many  a  temptation,  arising 
from  more  intercourse  with  the  world.  It 
gives  them  the  most  sensible  proofs  of  the 
care,  and  kindness,  and  fidelity  of  their  Lord 
and  Saviour.  He  knows  their  frame,  and  has 
promised  to  be  with  them  in  trouble,  and  to 
comfort  them  on  the  bed  of  languishing;  yea, 
to  comfort  them  as  one  whom  his  mother 
comforteth ;  and  she,  while  none  of  her  chil- 
dren are  neglected  by  her,  will  be  sure  to  pay 
the  most  tender  attentions  to  the  poor  little 
aching  invalid. 

Yet  sickness  is  an  evil  in  itself,  and  it  is 
trying  to  flesh  and  blood.  It  not  only  deducts 
from  the  relish  of  all,  and  prevents  entirely 


JANUARY  28. 


3? 


flie  enjoyment  of  some,  of  our  outward  com- 
forts ;  but  it  injures,  it  hinders,  the  perform- 
ance of  a  thousand  duties,  relative,  civil,  and 
religious.  It  also  often  brings  a  gloom  over 
the  mind,  and  genders  unworthy  apprehen- 
sions of  God,  and  misgivings  of  our  spiritual 
condition.  It  not  only  shuts  us  out  from  the 
love  iness  of  nature,  but  from  the  public 
means  of  grace,  and  fills  us  with  a  mournful 
pleasure  at  the  thought  of  seasons  when  we 
went  in  company  to  the  house  of  God,  with 
the  voice  of  joy  and  gladness,  to  keep  holy 
day.  Hence  Hezekiah,  anxious  to  ascertain 
his  recovery,  asked,  "  What  is  the  sign  that  I 
shall  go  up  to  the  house  of  the  Lord  ?"  How 
feelingly  has  Watts  described  the  Lord's  pri- 
soner, when  the  Sabbath  comes. 

"  Lo !  the  sweet  day  of  sacred  rest  returns : 

But  not  to  me  returns 

Rest  with  the  day.   Ten  thousand  hurrying  thoughts 

Bear  me  away  tumultuous,  far  from  heaven 

And  heavenly  work  :  alas!  flesh  drags  me  down 

From  things  celestial,  and  confines  my  sense 

To  present  melodies.    Unhappy  state  ! 

Where  the  poor  spirit  is  subdued  t'  endure 

Unholy  idleness ;  and  painful  absence 

From  God  and  heav'n,  and  angels'  blessed  work  ; 

And  bound  to  bear  the  agonies  and  woes, 

That  sickly  flesh  and  shatter'd  nerves  impose." 

Well — soon  the  warfare  with  the  body  will 
be  accomplished ;  and  we  shall  put  off  the 
flesh  and  be  in  joy  and  felicity.  And  as  there 
will  be  no  more  sin,  neither  will  there  be  any 
more  pain ;  for  the  former  things  are  all 
passed  away. 

A  union  with  the  hody,  were  it  to  rise  as 
it  now  is,  would  be  dreaded,  rather  than  de- 
sirable. But  the  body  will  not  only  be  raised, 
but  improved :  improved  beyond  all  our  pre- 
sent comprehension,  but  not  beyond  our  pre- 
sent belief.  For  we  can  trust  Him  who  has 
assured  us,  that  though  it  be  sown  in  weak- 
ness, it  shall  be  raised  in  power ;  though  it 
be  sown  a  natural  body,  it  shall  be  raised  a 
spiritual  body.  This  corruptible  shall  put  on 
incorruption,  and  this  mortal  shall  put  on  im- 
mortality. We  shall  bear,  not  the  image  of 
the  earthly,  but  of  the  heavenly.  Our  bodies 
will  not  be  made  like  the  body  of  Adam  in 
Paradise,  but  like  the  Saviour's  own  glorious 
body,  according  to  the  working  whereby  he 
is  able  even  to  subdue  all  things  unto  him- 
ec  f.  No  burdens,  no  depressions,  then  !  No 
clogs,  no  confinements !  No  animal  wants  ! 
No  debasing  appetites !  No  unruly  passions  ! 
No  fluttering  heart !  No  aching  head  !  "The 
inhabitant  shall  no  more  say,  I  am  sick" — 

-  These  lively  hopes  we  owe 
To  Jesus'  dying  love : 
We  would  adore  his  grace  below, 
And  sing  his  power  above." 


JANUARY  28. 

**  In  the  -wilderness  thou  hast  seen  how  the  Lord 
thy  God  bare  thee,  as  a  man  doth  bear  his 
son,  in  all  the  -way  that  ye  went." — Deut.  i.  31. 
The  image  is  parental.  In  another  part  of 

•his  book,  the  reference  is  to  a  parent  bird: 
4 


"  As  an  eagle  stirreth  up  her  nest,  fluttereth 
over  her  young,  spreadeth  abroad  her  wings, 
taketh  them,  beareth  them  on  her  wings,  so 
the  Lord  alone  did  lead  him."  Here  the  allu- 
sion is  to  a  human  parent ;  and  it  is  worthy 
of  remark,  how  often  the  allusion  is  made  in 
the  Scriptures.  Thus  to  mention  a  few  oi 
them — "  Like  as  a  father  pitieth  his  children, 
so  the  Lord  pitieth  them  that  fear  him."  "  1 
will  spare  them,  as  a  man  spareth  his  own 
son  that  serveth  him."  "  If  ye,  being  evil, 
know  how  to  give  good  gifts  unto  your  chil- 
dren, how  much  more  shall  your  Father,  who 
is  in  heaven,  give  good  gifts  to  them  that 
ask  him  1"  The  softer  sex  is  also  adduced, 
and  maternal  tenderness  supplies  feeling  as 
well  as  thought.  "  As  one  whom  his  mother 
comforteth,  so  will  I  comfort  you."  "  Can  a 
woman  forget  her  sucking  child,  that  she 
should  not  have  compassion  on  the  son  of  her 
womb  7  Yea,  she  may  forget ;  yet  will  not  I 
forget  thee." 

Observe  the  image  which  Moses  here  em- 
ploys. It  regards  a  child,  a  young  child.  It 
is  too  weak  to  go  alone — it  is  borne.  The 
father  is  here  mentioned,  not  the  mother :  for 
the  action  of  bearing  requires  strength,  ra- 
ther than  tenderness.  The  mother  may  have 
been  dead.  When  one  parent  is  called  to  sup- 
ply the  place  of  both,  an  increase  of  care  and 
kindness  becomes  necessary,  and  is  soon  felt. 
Imagine,  therefore,  an  Israelite — deprived,  in 
his  journey  through  the  wilderness,  of  the 
companion  of  his  life — perhaps  as  soon  as  she 
had  brought  him  forth  a  son — perhaps  in  con- 
sequence of  it.  The  child,  thus  bereaved,  is 
endeared  by  the  decease  of  the  mother,  and 
he  takes  it,  and  bears  it  How  ]  Sometimes 
in  his  arms,  and  often  in  his  bosom.  How  1 
Tenderly,  softly, — now  pressing  it  to  his  lips, 
now  soothing  its  cries,  now  lulling  it  to  re- 
pose— feeding  it,  defending  it,  supplying  all 
its  wants ! 

All  this  God  does  in  reality,  and  infinitely 
more — What  is  the  goodness,  the  gentleness, 
the  care  of  the  tenderest  being  on  earth,  com- 
pared with  the  disposition  and  kindness  of 
God  towards  his  people  !  When  an  image  is 
applied  to  God,  we  must  separate  from  it  all 
its  imperfections.  A  father  may  be  unable  to 
defend  a  child.  He  is  sometimes  absent  from 
it.  He  cannot  be  always  awake,  and  inspect- 
ing it.  He  may  be  ignorant  of  the  cause  of 
its  complaint.  He  may  not  know  what  is 
good  for  it  He  may  decline  in  affection,  anc 
become  heedless  and  negligent.  He  may  be- 
come cruel,  and  abandon  his  charge.  But  no- 
thing of  all  this  can  apply  to  Him,  who  bears 
us  in  all  the  way  that  we  go. 

Yea,  we  must  not  only  strip  the  image  of 
imperfection  when  we  apply  it  to  God — but 
we  must  attach  to  it  divinity.  Every  human 
relation,  however  complete,  is  yet  finite  in 
its  exercise  and  excellence :  but  His  attri 
butes  are  infinite.    His  love  passeth  know- 


88 


JANUARY  29. 


"  He  is  able  to  do  for  us  exceeding 
abundantly  above  all  that  we  can  ask  or 
think." 

Well — hast  thou  seen  in  the  wilderness, 
now  the  Lord  thy  God  bare  thee,  as  a  man 
doth  bear  his  son,  in  all  the  way  that  ye 
went  ?  Let  the  sight  affect  your  admiration, 
and  induce  you  to  exclaim,  "  Lord,  what  is 
man,  that  thou  art  mindful  of  him  ]  and  the 
son  of  man,  that  thou  visitest  him ?"  We 
talk  of  condescension  :  yet  what  is  the  differ- 
ence between  one  creature  and  another ;  one 
worm  and  another — But  what  is  God  !  What 
are  we  !  how  mean,  unworthy,  guilty  ! — Let 
it  draw  forth 

Your  gratitude ;  and  call  upon  your  soul, 
and  all  that  is  within  you,  to  bless  his  holy 
Name.  "  To  him  that  led  his  people  in  the 
wilderness ;  for  his  mercy  endureth  for  ever." 

— Let  it  encourage  you. 

You  are  not  yet  come  to  the  rest  and  the 
inheritance  which  the  Lord  your  God  giveth 
you ;  but  he  is  with  you  in  the  way ;  and 
with  you  as  your  father ;  engaged  to  do  all 
that  such  a  relation  requires.  He  has  said,  "  I 
will  never  leave  thee  nor  forsake  thee." 
Reason  from  the  past  to  the  future,  and,  "  be- 
cause he  has  been  your  help,  therefore  under 
the  shadow  of  his  wings  rejoice." — Let 
liim  be 

Your  example.  Job  was  a  father  to  the 
poor,  not  a  tyrant,  or  an  overseer.  Be  kind, 
as  well  as  bountiful.  Be  ye  followers  of  God. 
In  him  the  fatherless  findeth  mercy  :  let  him 
find  it  in  you  also.  "  Be  ye  merciful,  even 
as  your  Father  which  is  in  heaven  is  merci- 
ful."— Recommend  him  to  others,  and  say  to 
them,  "  Come  with  us,  and  we  will  do  you 
good,  for  the  Jjord  hath  spoken  good  concern- 
ing Israel." — Oh  that  the  young,  who  are  en- 
tering this  wilderness  world,  would  place 
themselves  under  his  care,  and  beseech  him 
to  be  the  guide  of  their  youth. — Oh  that  the 
bereaved  would  think  of  Him,  who  can  more 
than  repair  the  losses  which  make  them 
bleed.  "  When  my  father  and  my  mother 
forsake  me,  the  Lord  will  take  me  up." 


JANUARY  29. 

"  And  shall  leave  me  alone  :  and  yet  I  am  not 
alone,  because  the  Father  is  -with  me." — John 
xvi.  32. 

Thi;re  is  a  relation  between  Christ  and 
Christians,  and  a  conformity  founded  upon  it ; 
so  that  what  He  says,  they  may  subordinately 
adopt  as  their  own  language. 

There  are  cases  in  which  they  may  be 
alone — and  there  are  cases  in  which  they 
ought  to  be  alone — and  there  is  one  case  in 
which  they  must  be  alone :  and  yet  they  are 
not  alone,  because  the  Father  is  with  them. 

They  may  be  alone,  by  the  dispensations 
Df  Providence.     By  death,  lover  and  friend 


may  be  put  far  from  them,  and  their  acquaint- 
ance  into  darkness ;  and  bereavements  may 
force  from  solitude  the  sigh,  "  I  walch,  an' 
am  as  a  sparrow  upon  the  housetop."  They 
have  often  been  driven  out  of  society  by  the 
wickedness  of  power.  Their  connexions  have 
abandoned  them  through  falseness,  or  desert- 
ed them  through  infirmity.  And  this  is  ne 
inconsiderable  trial.  Our  Saviour  felt  the  de- 
sertion of  his  disciples ;  and  said,  "  1  looked 
for  some  to  take  pity,  and  there  was  none, 
and  for  comforter  and  found  none ;  but  look- 
ing upward,  he  said,  "  I  am  not  alone,  for  the 
Father  is  with  me."  Joseph  was  separated 
from  his  family  and  sold  into  Egypt,  but  the 
Lord  was  with  Joseph.  John  was  banished 
into  the  isle  of  Patmos ;  but  there  he  had  the 
visions  of  the  Almighty,  and  was  in  the  Spi- 
rit on  the  Lord's  day.  "  At  my  first  answer," 
says  Paul,  "no  man  stood  by  me,  but  all 
men  forsook  me ;  notwithstanding  the  Lord 
stood  by  me,  and  strengthened  me."  Yes ; 
whoever  dies,  the  Lord  liveth.  Whoever  fails 
us,  He  is  firm.  "  He  is  faithful  that  hath  pro- 
mised. He  hath  said,  i"  will  never  leave  thee 
nor  forsake  thee." 

They  ought  to  be  alone,  by  voluntary  soli- 
tude. Not  that  they  are  to  become  recluses, 
by  abandoning  their  stations,  and  shunning 
intercourse  with  their  fellow-creatures.  The 
Christian  life  is  a  candle ;  but  a  candle  is  not 
to  be  placed  under  a  bushel,  but  on  a  candle- 
stick, that  it  may  give  light  to  all  that  are  in 
the  house:  and  our  light  is  to  shine  before 
men:  and  they  are  to  see  our  good  works 
and  glorify  our  Father  who  is  in  heaven. 
But  occasional  and  frequent  retirement  for 
religious  purposes,  is  a  duty ;  and  it  will  be 
found  our  privilege.  We  shall  never  be  less 
alone  than  when  alone.  "Go  forth,"  says 
God  to  Ezekiel,  "  into  the  field,  and  there  will 
I  talk  with  thee."  Isaac,  at  eventide,  was  medi- 
tating in  the  field,  when  the  Lord  brought  him 
Rebecca.  Jacob  was  left  alone,  when  he  "  ob- 
tained power  with  God,"  and  with  man,  and 
prevailed.  Nathanael  was  seen  and  encour- 
aged under  the  fig-tree.  Peter  was  by  him- 
self praying  upon  the  housetop  when  he  re- 
ceived the  Divine  manifestation.  If  the 
twelve  Patriarchs,  or  the  twelve  Apostles, 
lived  near  us,  and  their  presence  drew  us 
from  our  closets,  their  neighbourhood  would  be 
a  serious  injury  to  us.  No  creature  can  be  a 
substitute  for  God.  And  it  is  alone  we  hold 
the  freest  and  fullest  communion  with  Him. 
It  is  there  the  secret  of  the  Lord  is  with  us, 
and  he  shows  us  his  covenant.  There  we 
become  acquainted  with  ourselves  There 
we  shake  off  the  influences  of  the  world.  It 
is  good  to  be  there — 

—Men  may  live  in  a  crowd,  but  they  must 
die  alone.  Friends  and  ministers  can  only 
accompany  us  to  the  entrance  of  the  passage. 
None  of  them  can  speak  from  experience. 
And  tell  us  what  it  is  to  die.    And  it  is  a  wa» 


JANUARY  30,  31, 


39 


wc  Have  not  gtme  oui  selves  heretofore.  But 
the  Christian,  though  alone,  is  not  alone  even 
here.  •-  Yea,"  says  David,  "  though  I  walk 
throuwn  ihe  valley  of  the  shadow  of  death,  I 
will  fear  ho  evil,  (or  thou  art  with  me :  thy 
rod  and  thy  Aaff,  they  comfort  me." 

"  Death  ia  a  melancholy  day 
To  those  that  have  no  God." 

Br £.  how  must  it  be  softened  and  cheered 
to  those  that  have  !  Oh  to  have  a  God,  the 
God  of  all  grace,  at  hand,  a  very  present  help 
in  tha.  time  of  trouble ;  laying  underneath  his 
everiasting  arms ;  shedding  around  the  light 
of  his  countenance ;  communicating  the  joy 
of  his  salvation ;  and  insuring  the  glory  to  be 
revealed — in  ways  beyond  all  our  present 
experience  and  thought ! 

"  O  my  God,  what  time  I  am  afraid,  I  will 
trust  in  thee.  Thou  hast  holden  me  by  my 
right  hand.  Thou  shalt  guide  me  with  thy 
counsel,  and  afterward  receive  me  to  glory. 
Whom  have  I  in  heaven  but  thee  ?  and  there 
is*none  upon  earth  that  I  desire  beside  thee. 
My  flesh  and  my  heart  faUeth :  but  God  is  the 
strength  of  my  heart,  and  my  portion  for 
ever." 


JANUARY  30. 

•*  And  -when  the  angel  which  spake  unto  Cor- 
nelius was  departed,  he  called  two  of  his 
household  servants,  and  a  devout  soldier  of 
them  that  -waited  on  him  continually ;  and 
when  he  had  declared  all  these  things  unto 
them,  he  sent  them  to  Joppa. — Acts  x.  7,  8. 

Such  was  his  obedience  to  the  heavenly 
vision.    It  was  immediate,  and  well  executed. 

He  did  not  himself  go  for  Peter.  This  he 
would  have  readily  done ;  but  he  was  ordered 
by  the  angel  to  send.  His  presence  was  pro- 
per and  necessary  at  home.  He  was  a  man 
in  office :  and  in  command.  He  had  a  weighty 
trust  reposed  in  him :  and  we  are  to  abide 
with  God  in  our  callings. 

The  messengers  he  employed  were  "  two 
of  his  household  servants" — which  shows  him 
to  have  been  a  man  of  some  estate  besides  his 
profession :  and  a  "  devout  soldier  of  them  that 
waited  on  them  continually."  Observe  here 
•  -  he  officer  himself  was  a  devout  man,  and 
he  has  not  only  devoted,  but  devout  soldiers. 
The  master  was  godly,  and  the  servants  are 
the  same  :  for  it  is  said,  Cornelius  feared  God 
with  all  his  house;  like  Joshua,  who  said, 
u  As  for  me,  and  my  house,  we  will  serve 
the  Lord."  This  correspondence  between 
the  head  and  the  members  of  the  family,  may 
"be  accounted  for  two  ways.  First;  such  a 
man  will  choose,  as  far  as  he  can,  those  that 
are  religious  to  attend  him — saying,  with 
•David,  "  Mine  eyes  shall  be  upon  the  feithful 
of  the  land,  that  they  may  dwell  with  me  : 
he  that  walketh  in  a  perfect  way,  he  shall 
■erve  me.     He  that  worketh  deceit  shall  not 


dwell  within  wine  house ;  he  that  telleth  lies 
shall  not  tarry  in  my  sight"  And,  secondly 
he  will  be  likely  to  render  them  such,  if  they 
are  not  such  when  he  engages  them.  For  he 
will  be  sure  to  use  all  the  means  in  his  power: 
and  his  own  temper  and  example  will  har- 
monize with  his  efforts :  and  the  grace  of 
God,  which  he  will  never  fail  to  implore,  will 
honour  him.  Thus,  they  who  are  blessed, 
are  also  blessings,  and  for  them  the  desert  re- 
joices as  the  rose.  Some  are  favoured  by 
their  opportunities  and  talents,  to  cultivate  a 
large  expanse  of  barrenness :  but  let  us  see, 
let  us  all  see,  whether  we  cannot  convert  a 
small  spot  at  least,  from  waste,  to  smiling 
verdure :  and  cultivate,  if  not  the  neighbour- 
ing moor,  yet  a  cottage  garden ;  and  let  the 
traveller  say,  "  The  blessing  of  the  Lord  be 
upon  thee."  Many  a  domestic  has  been 
thankful  that  he  ever  entered  a  pious  family : 
there  he  has  been  made  wise  unto  salvation, 
and  has  become  a  child  of  God,  by  faith  in 
Christ  Jesus.  What  a  disgrace  is  it,  for  a 
Christian  master  and  mistress  to  let  a  servant 
leave  their  family  unable  to  read  the  Bible, 
or  without  a  Bible  to  read  ! 

"  So,  having  declared  these  things  to  them, 
he  sent  them  to  Joppa."  Here  we  have  not 
a  harsh  injunction  to  a  trembling  slave ;  not 
a  bare  order,  couched  in  a  few  unexplained 
terms ;  not  the  sealed  instructions,  the  orders 
of  a  tyrant,  who  is  to  be  implicitly  obeyed, 
and  is  afraid  to  trust  Here  is  intercourse ; 
openness.  Here  is  confidence  in  the  master, 
reposing  on  principle  in  the  servants.  How 
happy,  where  the  distinctions  of  life  are  pre- 
served— and  they  are  to  be  preserved — and 
yet  there  is  union  and  harmony ;  and  conde- 
scension ;  and  kindness ;  and  unreserve,  on 
the  one  side,  and  respect  and  obedience,  with- 
out encroachment,  on  the  other.  How  happy 
where  authority  is  softened  by  gentleness,  and 
submission  by  love ;  where  indulgence  breeds 
nothing  like  irreverence,  and  goodness  is  re- 
warded by  diligence  and  fidelity.  And  in 
what  connexions,  in  what  families,  is  all  this 
most  likely  to  be  fonnd  1  "  Men  do  not 
gather  grapes  from  thorns,  nor  figs  from  this- 
tles." Piety  is  the  spring ;  the  guard ;  the 
refinement ;  the  glory  of  morality. 


JANUARY  31. 

"  And  he  cried  unto  the  Lord;  and  the  Laru 
showed  him  a  tree,  which  when  he  had  cast 
into  the  waters,  the  waters  were  made  sweet  ** 
Exod.  xv.  25. 

It  is  useless  to  inquire  what  kind  of  tree 
this  was,  and  whether  the  effect  was  pro- 
duced by  a  quality,  inherent  in  the  wood,  or 
by  a  miraculous  application.  The  latter  is  far 
the  most  likely.  But  it  has  been  disputed, 
whether  this  transaction  was  designed  to  be 
an  evangelical  type.    Perhaps  it  is  impossible 


40 


JANUARY  81. 


a)  determine  this — and  it  is  unnecessary. 
We  shall  only  derive  from  it  an  illustration 
of  a  very  interesting  subject,  in  which  we 
are  fully  justified  by  the  words  of  the  Apostle 
to  the  suffering  Hebrews :  "  Consider  him 
that  endured  such  contradiction  of  sinners 
against  himself,  lest  ye  be  wearied  and  faint 
in  your  minds." 

We,  like  these  Jews,  are  travelling  through 
a  wilderness.  In  our  journey  we  meet  with 
bitter  waters.  These  are  the  troubles  of  life, 
personal  and  relative.  These  are  very  dis- 
tasteful and  offensive  to  flesh  and  blood.  But 
they  may  be  rendered  drinkable.  In  other 
words,  we  may  be  able  to  endure  the  afflic- 
tions of  life — yea,  we  may  even  acquiesce  in 
them ;  and  not  only  so,  but  glory  in  1  .ibula- 
tion  also. 

— But  how  can  this  be  done?     Here  is 

the  secret — 
I 

•'  The  cross  on  which  the  Saviour  died, 
And  conquer'd  for  his  saints ; 
This  is  the  tree,  by  faith  applied, 
That  sweetens  all  complaints. 

Thousands  have  proved  the  bless'd  effect : 

Nor  longer  mourn  their  lot ; 
While  on  his  sorrows  they  reflect ; 

Their  own  are  all  forgot. 
"  While  they  by  faith  behold  the  Cross, 

Though  many  griefs  they  meet, 
They  draw  a  gain  from  every  loss, 

And  find  the  bitter  sweet." 

Let  us  see  how  the  Saviour's  sufferings  will 
alleviate  ours.  It  is  some  relief  in  distress 
that  others  are  exercised  in  the  same  way. 
Individuality  of  woe  looks  ominous — it  is  ap- 
palling to  be  singled  out  like  a  victim  deer 
from  the  whole  herd,  and  suffer  alone.  Thus 
the  Apostle  tells  the  Corinthians  that  no  temp- 
tation had  taken  them  but  such  as  is  common 
to  man — and  Peter  also  tells  the  sufferers  he 
addressed,  that  the  same  afflictions  were  ac- 
complished in  their  brethren  that  were  in  the 
world.  So  it  is — whom  the  Lord  loveth  he 
chasteneth.  This  has  been  the  ease  with 
eypn  his  most  eminent  servants.  And  even 
his  "  dear  Son,"  in  whom  his  soul  delighted — 
He,  even  he,  did  not  escape.  And  shall  we 
dread  the  fellowship  of  his  sufferings  1 

But  if  there  is  something  to  affect  the  mind, 
even  in  the  reality  of  his  passion,  there  is 
much  more  in  the  greatness  of  it.  In  general, 
our  groaning  is  heavier  than  our  complaint ; 
and  we  are  prone,  from  our  selfishness  and 
ignorance,  to  imagine  our  trials  pre-eminent 
He  could  say,  behold,  and  see  if  ever  there 
were  sorrows  like  unto  my  sorrow.  In  our 
sorrow  we  have  alleviations.  Ours  are  not 
perpetual ;  but  his  continued  through  life. 
Ours  are  not  universal;  but  he  suffered  in 
ivery  part  that  was  capable  of  suffering — he 
was  a  man  of  sorrows. 

Ours  are  not  foreknown ;  but  his  were  all 
laid  out  in  prospect,  and  he  suffered  in  appre- 
hension, as  well  as  reality.  No  tongue  can 
express,  or  understanding  conceive,  what  he 
bore  when  his  soul  was  exceeding  sorrowful, 


even  unto  death;  and  his  sweat  was,  as  rt 
were,  great  drops  of  blood  falling  to  the 
ground ! 

"  Now  let  our  pains  be  all  forgot, 
Our  hearts  no  more  repine  ; 
Our  sufferings  are  not  worth  a  thougm, 
When,  Lord,  compared  with  thine." 

We  must  also  think  of  the  dignity  of  this 
sufferer.  We  commonly  and  properly  feel 
more  for  those  who  are  reduced  in  life,  than 
for  those  who  have  never  enjoyed  a  better 
state,  because  the  penury  is  embittered  by 
previous  affluence.  Job  considers  his  former 
greatness  as  an  enhancement  of  his  fall,  and 
contrasts  with  the  honours  shown  him  in  his 
prosperity,  the  insults  now  offered  him  by 
those  whose  fathers  he  would  have  set 
with  the  dogs  of  his  flock.  "  They  were 
children  of  fools ;  yea,  children  of  base  men : 
they  were  viler  than  the  earth.  And  now  1 
am  their  song ;  yea,  I  am  their  by-word. 
They  abhor  me,  they  flee  far  from  me,  and 
spare  not  to  spit  in  my  face."  Jesus  was  the 
Lord  of  all ;  and  all  the  angels  of  God  wor- 
shipped him.  Yet  was  he  despised  and  re- 
jected of  men;  he  was  buffeted,  scourged, 
spit  upon  ;  and  not  only  the  Scribes  and  El- 
ders, but  the  soldiers,  the  common  rabble,  and 
the  very  thieves,  set  him  at  nought,  and  vili- 
fied him.  But  who  and  what  are  we  1  Our 
foundation  is  in  the  dust.  Man  is  a  worm, 
and  the  son  of  man  is  a  worm.  It  is  conde- 
scension in  God  to  have  any  thing  to  do  with 
him,  yea,  even  to  chastise  him.  "  What  is 
man,  that  thou  shouldest  magnify  him  1  and 
that  thou  shouldest  set  thine  heart  upon  him  1 
And  that  thou  shouldest  visit  him  every  morn- 
ing, and  try  him  every  moment  V 

But  the  great  may  render  themselves  wor- 
thy of  their  humiliations;  and  often  have 
been  righteously  punished.  We  suffer  just- 
ly, because  we  suffer  the  due  reward  of  our 
deeds.  Good  men  themselves  cannot  com- 
plain, or  even  wonder,  at  their  afflictiona, 
when  they  consider  their  years  of  irreligion, 
and  their  sins,  since  they  have  known  God 
or  rather  have  been  known  of  him — for  who 
can  understand  his  errors'!  In  the  sudden 
and  awful  death  of  his  two  sons,  Aaron  held 
his  peace — he  had  just  before  been  aiding  to 
make  the  golden  calf!  David  had  been  re- 
cently guilty  of  adultery  and  murder ;  when 
therefore  Absalom,  his  own  son,  as  well  as 
subject,  rose  against  him,  what  could  he  but 
say,  of  his  offended  God,  Here  I  am,  let  him 
do  to  me  what  seemeth  good  unto  him.  1 
will  bear  the  indignation  of  the  Lord,  be- 
cause, says  the  Church,  I  have  sinned  against 
him.  But  this  man  did  nothing  amiss.  He 
was  harmless,  holy,  separate  from  sinners. 
He  could  make  the  appeal  to  all  his  adversa- 
ries, Which  of  you  convinceth  me  of  sin? 
Yet  he  suffered — suffered,  though  innocent , 
and  was  led  as  a  lamb  to  the  slaughter. 

His  sufferings,  therefore,  were  for  us,  on!*/ 


FEBRUARY  1,  2. 


41 


and  entirely  for  us — and  what  can  be  more 
relieving  in  our  sorrows,  than  to  consider 
the  benefits  we  derive  from  his]  Such  is 
the  benefit  of  an  atoning  Sacrifice ;  by  which 
we  are  delivered  from  all  condemnation,  and 
have  peace  with  God,  and  access  to  him. 
What  are  trials,  when  there  is  no  wrath  in 
them  ]  when  they  are  only  the  effects  of  a  fa- 
ther's care]  Then  the  bitterness  of  death  is 
past.  Such  is  the  benefit  of  a  sympathising 
Friend  ;  who,  from  his  own  experience,  can 
be  touched  with  the  feeling  of  our  infirmities 
— for  in  that  he  himself  hath  suffered,  being 
tempted,  he  is  able  also  to  succour  them  that 
are  tempted.  Such  is  the  benefit  of  an  Ex- 
ample ;  which  shows  us  how  to  act  and  how 
to  feel  in  the  hour  of  trial — for  he  also  suffer- 
ed for  us,  leaving  us  an  example,  that  we 
should  follow  his  steps.  Such  is  the  benefit 
of  Divine  Influence  ;  for  by  dying,  he  obtain- 
ed for  us  the  dispensation  of  the  Spirit,  which 
is  therefore  called  his  Spirit,  and  without  the 
supply  of  which,  we  must  fail  and  sink — but 
his  grace  is  sufficient  for  us. 

How  encouraging,  too,  is  it  to  remember 
the  issue  of  his  sufferings.  For  the  joy  that 
was  set  before  him,  he  endured  the  Cross, 
despising  the  shame,  and  is  set  down  at  the 
right  hand  of  the  Throne  of  God.  Our  sor- 
rows will  also  have  an  end — and  the  same 
end.  It  is  a  faithful  saying :  for  if  we  be 
dead  with  him,  we  shall  "also  live  with  him. 
If  we  suffer  with  him,  we  shall  also  be  glori- 
fied together. 


FEBRUARY  1. 

"  Do  ye  now  believe  ?" — John  xvi.  31. 

This  was  in  reply  to  the  profession  of  his 
disciples.  They  had  said  unto  him,  "Now 
speakest  thou  plainly.  Now  we  are  sure  that 
thou  knowest  all  things :  by  this  we  believe 
that  thou  earnest  forth  from  God." 

It  is  not  easy  to  lay  the  emphasis  with  per- 
fect certainty;  and  yet,  according  as  it  is 
laid,  the  language  will  strike  us  with  some 
shades  of  difference. 

We  may  consider  the  words  as  an  inquiry. 
"  Do  ye  now  believe  ?  I  have  a  right  to  ask, 
and  I  do  ask."  He  is  not  inattentive  to  our 
condition,  and  our  experience ;  our  deficiences, 
and  our  improvements.— And  though  he  need- 
eth  not  that  any  should  testify  of  man,  because 
he  knoweth  what  is  in  man ;  yet  he  will  know 
these  things  from  ourselves ;  that  we  may  be 
urged  to  consider,  and  be  affected  with  our 
own  communications. 

We  may  regard  them  as  a  censure.  "  Do 
ye  now  believe  1  You  ought  to  have  believ- 
ed long  ago;  yet  hitherto,  it  would  seem, 
according  to  your  own  avowal,  you  have  not 
— that  is,  as  you  ought  to  have  done,  and  as 
you  might  have  done.  How  strange  and 
blamable,  that,  with  all  your  advantages,  you 
F  4* 


have  been,  even  down  to  this  hour,  filled  with 
hesitation  and  doubts."  For  he  can  reprove, 
as  well  as  encourage.  Do  ye  not  yet  remem 
ber]  Do  ye  not  yet  understand  ]  After  his 
resurrection,  he  upbraided  them  with  theii 
unbelief,  and  hardness  of  heart. 

We  may  consider  them  as  a  check  to  pre- 
sumption. "  Do  ye  now  believe  V  You  think 
so;  but  have  you  not  expressed  yourselves 
with  too  much  confidence]  You  now  con 
sider  yourselves  confirmed  believers :  and  you 
suppose  that  you  shall  never  err  again ;  fail 
again.  I  know  you  better  than  you  know 
yourselves.  Imagination  is  not  reality :  and 
even„j  will  prove,  that  you  have  much  less 
faith  than  you  now  suppose — "  Behold,  the 
hour  cometh,  yea,  is  now  come,  that  ye  shall 
be  scattered,  every  man  to  his  own,  and  shall 
leave  me  alone." 

There  is  a  difference  between  hypocrisy 
and  instability.  We  may  feel  what  we  utter 
at  the  time :  but  emotions  are  not  principles ; 
impulses  are  not  dispositions.  There  may  be 
goodness :  but  it  is  like  the  morning  cloud 
and  early  dew,  that  soon  passeth  away.  How 
often  do  we  become  a  wonder  as  well  as  a 
grief  to  ourselves !  How  little  do  we  knew 
of  our  own  hearts,  till  we  are  tried.  The 
little  ants  disappear  in  the  cloudy  and  rainy 
day:  and  the  observer  might  suppose  they 
were  all  dead.  But  let  the  sun  shine  forth ; 
and  they  are  again  all  alive,  and  in  motion. 
There  is  the  same  mud  at  the  bottom  of  the 
water  when  calm ;  but  the  waves  thereof  cast 
up  the  mire  and  dirt. 

Let  us  not  therefore  make  too  much  cl 
frames  and  feelings.  Let  us  not  imagine,  be- 
cause we  are  now  walking  in  the  light  of 
God's  countenance,  that  we  shall  never  again 
mourn  his  absence.  Behold,  the  hour  cometh 
when  we  may  consider  all  our  present  joy  as 
only  a  delusion.  Do  we  now  believe]  A 
change  in  the  weather,  a  depression  of  animal 
spirits,  may  renew  all  our  doubts  and  fears ; 
and  we  may  be  all  apprehension  again. 

Therefore  let  us  rejoice  with  trembling. 
Let  us  remember  our  own  weakness ;  and  in- 
stead of  depending  on  the  grace  that  is  in  U3, 
he  strong  in  the  grace  that  is  in  Christ  Jesus. 

"  Beware  of  Peter's  word  ; 
Nor  confidently  say, 
I  never  will  deny  tliee.  Lord : 
But,  grant  I  never  may. 

"  Man's  wisdom  is  to  seek 
In  God  his  strength  alone ; 
And  e'en  an  angel  would  be  weak 
That  trusted  in  his  own." 


FEBRUARY  2. 

"  Oh  that  I  had  -wings  like  a  dove  !  for  then 
■would  Ify  away,  and  be  at  rest." — Psalm 
lv.  6. 

Whose  exclamation  is  this]   It  is  obvious- 
ly the  language  of  a  man  not  at  rest.    And  if 


42 


FEBRUARY  2. 


we  read  the  preceding  and  following  verses, 
we  shall  find  that  the  complainant  was,  in- 
deed, really  in  trouble.  And  so  are  many.  It 
seems  inseparable  from  humanity.  Man  that 
is  born  of  woman  is  of  few  days  and  full  of 
trouble. 

But  who  was  this  man)  One  of  those  deem- 
ed the  darlings  of  Providence :  a  man  who 
Lad  experienced  one  of  the  most  marvellous 
revolutions  recorded  in  history.  For  he  was 
originally  nothing  more  than  a  shepherd; 
but  rose  from  obscurity,  and  became  a  hero,  a 
renowned  conqueror,  a  powerful  monarch. 
God  had  given  him  the  necks  of  his  enemies 
and  the  hearts  of  his  subjects;  and  we  might 
have  supposed  him  sated  with  victory,  and 
glory,  and  dominion,  and  riches.  But  from 
the  midst  of  all  this  he  sighs,  "  Oh  that  I  had 
wings  like  a  dove !  for  then  would  I  fly  away, 
and  be  at  rest."  For,  with  all  his  aggran- 
dizements, how  much  did  he  suffer  from  im- 
placable malevolence !  How  much  also  from 
eome  of  his  own  officers,  and  especially  his 
.lephew  Joab,  the  commander-in-chief!  After 
"earing  his  fine  palace  of  cedar,  he  could  not 
for  a  length  of  time  take  possession  of  it :  for 
he  was  sick  nigh  unto  death ;  and  week  after 
week  saw  the  graves  ready  for  him.  And 
suppose  they  had  then  brought  out  his  crown 
and  imposed  it  upon  him — would  this  have 
eased  an  aching  head,  or  have  relieved  the 
anguish  of  a  disordered  body  ?  What  is  an 
ornamented  room  in  the  rage  of  a  fever ?  His 
own  house  also  was  not  with  God.  What  a  dis- 
tracted and  wretched  family !  His  daughter  is 
humbled.  The  incestuous  brother  is  murdered. 
The  murderer  becomes  a  traitor,  and  drives  his 
father,  as  well  as  king,  into  exile.  In  his  flight, 
he  is  told  that  Ahithophel,  his  bosom  friend  and 
counsellor,  is  among  the  conspirators  with 
Absalom.  Who  can  tell  what  other  sorrows 
corroded  him !  The  heart  knoweth  his  own 
bitterness.  There  are  griefs  that  we  cannot 
pour  even  into  the  bosom  of  intimacy.  There 
are  thorns  in  the  nest  that  pierce  through  the 
down  that  lines  it,  but  are  known  and  felt 
only  by  the  occupier.  Did  David  never  re- 
gret the  loss  of  the  privacy  of  Bethlehem  ? 

The  spirit  that  is  in  us  lusteth  to  envy. 
We  are  prone  to  think  that,  though  general- 
ly men  are  born  to  trouble,  there  are  some 
exempted  individuals ;  and  that  though,  com- 
monly considered,  this  earth  is  a  vale  of  tears, 
there  are  some  privileged  spots.  And  it  is 
worthy  our  observation,  that  these  exceptions 
always  belong  to  others,  and  always  to  those 
who  are  above  us.  Is  the  servant  happy? 
He  will  when  he  is  master.  Is  the  master 
happy?  He  will  when  he  is  rich.  Is  the 
rich  man  happy  ?  He  will  when  he  is  enno- 
bled, and  has  distinction  as  well  as  gold.  Is 
the  nobleman  happy  ?  He  will  when  he  his 
king.  Is  the  king — the  king  happy  ?  "  Oh," 
says  he,  "  oh  that  I  had  wings  like  a  dove ! 
or  then  wouM  I  fly  away,  and  be  at  rest." 


Let  us  remember  this,  and  not'be  afraid 
when  one  is  made  rich,  and  the  glory  of  his 
house  is  increased.  Let  us  check  the  risings 
of  ambition,  and  not  seek  great  things  to  our 
selves.  Let  us  learn  in  whatsoever  state  we 
".re,  to  be  content ;  and  follow  the  moderation 
jf  the  Patriarch,  who  asked  only  for  bread  tc 
eat,  and  raiment  to  put  on,  and  a  safe  return 
to  his  father's  house  in  peace. 

Felicity  depends  not  upon  external  condi 
tion,  but  the  state  of  the  mind.  Paul  was 
happy  in  prison;  Nero  was  miserable  in  a 
palace.  Haman,  after  telling  his  wife  and 
his  friends  all  his  promotion  and  glory,  adds, 
Yet  all  this  availeth  me  nothing  so  long  as  I 
see  Mordecai  the  Jew  sitting  at  the  king'? 
gate.    On  that  night  could  not  the  king  sleep. 

"  Tired  Nature's  sweet  restorer,  balmy  sleep- 
He,  like  the  world,  his  ready  visit  pays, 
Where  fortune  smiles" — 

But  is  this  true?  Sleep,  sound,  wholesome, 
refreshing  sleep,  has  least  to  do  where  for- 
tune smiles.  His  ready  visits  are  paid  to  the 
early  rising,  the  temperate,  the  diligent :  the 
sleep  of  a  labouring  man  is  sweet.  "The 
wretched,"  indeed,  "  he  forsakes."  But  where 
does  he  find  them  ?  Here  is  one  of  them — 
the  ruler  of  one  hundred  and  twenty-seven 
provinces — on  that  night  could  not  the  king 
sleep.  Ahab,  the  monarch  of  Israel,  is  me- 
lancholy and  sick,  and  cannot  eat,  because  he 
cannot  obtain  Naboth's  little  parcel  of  ground 
for  a  garden  of  herbs ;  and  neither  his  happi- 
ness or  health  could  go  on  till  his  worthy 
helpmate  taught  him  to  gratify  his  wish  by 
the  destruction  of  the  nobleminded  peasant. 
How  wise  was  the  answer  of  the  Shunamite, 
when  Elisha  offered  to  speak  for  her  to  the 
king — "  I  dwell  among  my  own  people."  If 
we  are  not  content  with  such  things  as  we 
have,  we  shall  never  be  satisfied  with  such 
things  as  we  desire.  If  there  is  a  difference 
in  outward  conditions,  it  lies  against  those 
who  fill  the  higher  ones.  Their  want  of  oc- 
cupation— the  listlessness,  far  worse  than  any 
labour,  they  feel — the  little  relish  they  have 
of  natural  refreshment — their  sufferings  from 
weak  nerves  and  timid  spirits — their  squeam 
ish  anxieties  about  their  health — the  soften- 
ing of  their  disposition  by  indulgence  and 
ease,  so  that  they  are  unable  to  endure — their 
sensibility  under  trifling  vexations,  which 
others  despise — their  leisure  to  brood  over  a 
progeny  of  dangers — the  envies  to  which  thev 
are  liable — their  cares,  fears,  responsibilities 
and  dependence — the  unreasonable  things 
expected  from  them,  and  their  inability  to 
give  satisfaction  to  expectants — Where  shall 
I  end  ?  These,  and  a  thousand  other  things, 
should  be  enough  to  show  the  poor  and  the 
busy  that  those  who  are  placed  above  them 
are  taxed  in  the  same  proportion. 

Neither,  however,  is  the  opposite  state  the 
most  desirable.  As  far  as  happiness  depends 
w  any  outward  condition,  there  lies — be« 


FEBRUARY  3,  4. 


45 


aveen  tne  extremes  of  prosperity  and  adver- 
sity, penury  and  affluence — the  most  eligible 
choice.  If  life  be  a  pilgrimage,  man  the  tra- 
veller, is  best  prepared  for  advancing,  not 
when  the  shoe  pinches,  or  when  it  is  large 
and  loose  ;  but  when  it  fits — not  when  he  is 
destitute  of  a  staff  to  lean  upon,  or  when  he 
has  a  large  bundle  of  such  articles  to  carry ; 
but  when  he  has  one,  which  affords  him  as- 
tistance  without  incumbrance.  Pray  we 
therefore,  "  Remove  far  from  me  vanity  and 
lies :  give  me  neither  poverty  nor  riches ; 
feed  me  with  food  convenient  for  me :  lest  I 
be  full,  and  deny  thee,  and  say,  Who  is  the 
Lord  1  or  lest  I  be  poor,  and  steal,  and  take 
the  name  of  my  God  in  vain." 


FEBRUARY  3. 

u  Thou  shall  rememoer  that  thou  toast  a  bond- 
man in  Egypt,  and  the  Lord  thy  God  re- 
deemed thee  thence." — DeuU  xxiv.  18. 

The  bondage  of  Egypt,  under  Pharaoh's 
tyranny  and  task-masters,  was  nothing  to  the 
bondage  of  corruption,  in  which  sinners  are 
naturally  held,  and  the  power  of  darkness, 
from  which  we  are  translated  into  the  king- 
dom of  God's  dear  Son.  And  the  freedom  the 
Jews  obtained,  when  they  were  delivered  by 
a  strong  hand  and  a  stretched-out  arm,  was 
not  to  be  compared  with  the  glorious  liberty 
of  the  sons  of  God.  If  the  Son  makes  us  free, 
we  are  free  indeed. 

And  this  redemption  is  what  we  are  called 
to  remember.  The  admonition  may  seem 
needless.  For  can  such  a  deliverance  be  ever 
forgotten  ?  We  should  once  have  deemed  it 
impossible ;  but  we  are  prone  to  forget  his 
works,  and  the  wonders  which  he  lias  shown 
us.  The  event  indeed  can  never  be  forgotten 
completely.  But  we  need  to  have  our  minds 
stirred  up  by  way  of  remembrance.  And  for 
four  purposes — We  should  remember  that  we 
were  bondmen  in  the  land  of  Egypt — but  the 
Lord  our  God  redeemed  us  thence. 

First,  for  the  purpose  of  humility.  We 
are  prone  to  think  more  highly  of  ourselves 
than  we  ought  to  think :  but  with  the  lowly 
is  wisdom.  God  resisteth  the  proud,  but 
giveth  grace  unto  the  humble.  And  surely  we 
have  enough  to  hide  pride  from  us,  if  we  re- 
flect properly.  If  we  are  now  wise,  we  were 
once  foolish;  if  we  are  now  justified,  we 
were  once  condemned ;  if  we  are  now  the 
sons  of  God,  we  were  once  the  servants  of 
sin.  Let  us  look  to  the  rock  whence  we  were 
hewn,  and  to  the  hole  of  the  pit  whence  we 
were  digged. 

Secondly,  we  should  remember  it  for  the 
purpose  of  gratitude.  We  are  affected  with 
the  kindnesses  shown  us  by  our  fellow-crea- 
tures :  yet  they  were  under  obligation  to  re- 
lieve us.  We  had  not  forfeited  our  lives  to 
them.  They  did  not  deliver  us  from  the 
lowest  hell.     They  did  not  become  poor  to 


enrich  us,  and  die  that  we  may  live.  And 
shall  we  overlook  our  infinite  Benefactor'1 
We  have  no  claims  upon  Him,  for  the  least 
of  all  his  mercies ;  and  therefore  should  be 
thankful  for  all  his  benefits — But  herein  is 
love.  Thanks  be  unto  God  for  his  unspeak- 
able gift.  Blessed  be  the  Lord  God  of  Israel ; 
for  he  hath  visited  and  redeemed  his  people. 

Thirdly,  we  should  remember  it  for  the 
purpose  of  confidence.  David  argued  from 
the  past  to  the  future;  and  said,  Because 
thou  hast  been  my  help,  therefore,  under  the 
shadow  of  thy  wings  will  I  rejoice.  But  here 
we  have  a  peculiar  reason  for  encourage- 
ment. For  what  were  we  when  He  first  took 
knowledge  of  us  1  Was  he  not  found  of  them 
that  sought  him  not  1  The  want  of  worthi- 
ness was  not  a  bar  to  his  goodness  then — And 
will  it  be  so  now  1  Is  there  with  him  any  va- 
riableness or  shadow  of  turning'?  Is  there  not 
the  same  power  in  his  arm,  and  the  same  love 
in  his  heart]  Did  he  pardon  me  when  a 
rebel,  and  will  he  cast  me  off  now  he  has 
made  me  a  friend  1  "  If,  when  we  were  ene- 
mies, we  were  reconciled  to  God  by  the 
death  of  his  Son,  much  more,  being  recon- 
ciled, we  shall  be  saved  by  his  life."  "  He 
that  spared  not  his  own  Son,  but  delivered 
him  up  for  us  all,  how  shall  he  not  with  him 
also  freely  give  us  all  things 1" 

Fourthly,  we  should  remember  it  for  the 
purpose  of  pity  and  zeal.  How  many  are 
there  all  around  you,  in  the  gall  of  bitterness 
and  the  bond  of  iniquity,  ready  to  perish! 
You  know  the  state  they  are  in ;  and  you 
know  the  blessedness  of  a  deliverance  from 
it  You  are  witnesses  for  God,  and  can  tell  of 
what  he  is  able  and  willing  to  do.  You  can 
speak  from  experience.  Invite,  therefore,  the 
prisoners  of  hope  to  turn  to  him.  Say  to  the 
destitute,  That  which  we  have  seen  and 
heard,  declare  we  unto  you,  that  ye  may  also 
have  fellowship  with  us.  O  taste  and  see  that 
the  Lord  is  good:  blessed  is  the  man  that, 
trusteth  in  him. 


FEBRUARY  4. 

And  Jacob  said,  0  God  of  my  father  Aoru- 
ham,  and  God  of  my  father  Isaac,  the  Lord 
■which  saidst  unto  me,  Return  unto  thy  coun- 
try, and  to  thy  kindred,  and  I  will  deal  well 
with  thee :  I  am  not  -worthy  of  the  least  of 
all  the  mercies,  and  of  all  the  truth,  which 
thou  hast  showed  unto  thy  servant ;  for  with 
my  staff  I  passed  over  this  Jordan  ;  and 
now  I  am  become  two  bands.  Deliver  me,  J 
pray  thee,  from  the  hand  of  my  brother,  from 
the  hand  of  Esau  :  for  I  fear  him,  lest  he 
will  come  and  smite  me,  and  the  mother  with 
the  children.  And  thou  saidst,  I  will  surely 
do  thee  good,  and  make  thy  seed  as  the  sand 
of  the  sea,  which  cannot  be  numbered  fo' 
multitude." — Gen.  xxxii.  9 — 12. 

We  cannot  too  much  admire  the  conduct 


44 


FEBRUARY  4. 


of  Jacob,  on  this  trying  occasion ;  when  he 
had  to  meet  his  enraged  brotlier  Esau.  The 
religion  that,  aiming  at  something  uncommon 
and  preternatural,  disregards  the  plain  dic- 
tates of  reason  and  revelation,  is  always  to  be 
suspected.  On  the  other  hand,  caution  and 
exertion,  unaccompanied  with  a  devout  de- 
pendence upon  God,  is  the  wisdom  of  the 
world,  which  is  foolishness  with  Him :  and 
he  will  take  the  wise  in  their  own  craftiness. 
Therefore,  prudence  and  piety  should  always 
be  connected  together.  Accordingly,  Jacob 
sends  forward  a  deputation,  with  a  soft  an- 
swer that  turneth  away  wrath ;  and  arranges 
his  company  and  cattle  in  the  wisest  order — 
But  what  does  he  then?  When  we  have 
done  all  that  we  can  do — to  what  does  the 
whole  amount  1  "  Except  the  Lord  build  the 
house,  they  labour  in  vain  that  build  it :  ex- 
cept the  Lord  keep  the  city,  the  watchman 
waketh  but  in  vain :"  and  unless  he  gives  his 
beloved  sleep,  "  in  vain  we  rise  early  and  sit 
up  late,  and  eat  the  bread  of  sorrows."  When 
we  have  planned,  and  are  setting  all  our 
measures  in  motion,  then  is  the  time  to  take 
hold  of  God,  and  say,  "  O  Lord,  I  beseech 
thee,  send  now  prosperity."  Jacob,  therefore, 
now  prays ;  and  as  this  prayer  was  heard,  and 
He  who  teaches  us  how  to  pray  is  our  best 
friend,  let  us  glance  at  the  particulars  which 
God  has  here  noticed. 

Observe  the  relation  under  which  he  ad- 
dresses the  Supreme  Being.  "  O  God  of  my 
father  Abraham,  and  God  of  my  father  Isaac." 
As  much  as  to  say,  my  family  God ;  and  my 
God  in  covenant.  This  was  laying  hold  of 
his  faithfulness,  as  well  as  goodness,  and  ask- 
ing in  faith.  We  have  another  title  under 
which  to  bespeak  attention — The  God  and 
father  of  our  Lord  Jesus  Christ  This  in- 
spires more  abundant  hope ;  and  involves 
more  exceeding  great  and  precious  promises. 
It  reminds  of  a  covenant  made  with  him,  and 
so  with  us,  everlasting,  ordered  in  all  things, 
and  sure. 

He  appeals  to  the  will  of  God  in  his  present 
difficulty.  "Thou  saidst  unto  me,  Return 
unto  thy  country,  and  to  thy  kindred,  and  I 
will  deal  well  with  thee" — I  am  now  in  a 
strait,  but  I  have  been  brought  into  it  by  fol- 
lowing thee.  This  was  wise.  They  that 
suffer  according  to  the  will  of  God,  may  com- 
mit the  keeping  of  their  souls  to  him  in  well- 
doing. It  affords  great  relief  to  the  mind, 
and  much  aids  our  confidence,  when  we  are 
conscious  that  the  embarrassments  we  feel 
have  not  been  brought  upon  ourselves,  but 
have  befallen  us  in  the  path  of  duty.  And 
how  does  it  add  to  the  pressure  of  the  burden, 
and  the  bitterness  of  the  cup,  when  God  asks, 
"  What  dost  thou  here,  Elijah  1"  and  consci- 
ence cries,  "  Hast  thou  not  procured  this  unto 
thyself?"  Let  no  man,  therefore,  suffer  as  a 
murderer,  as  a  thief,  or  as  a  busy-body  in  other 
men's  matters.     We  complain  of  the  world : 


and  there  are  many  unavoidable  ,11s  in  life  •, 
but  there  is  a  large  multitude  of  evils  entirely 
of  our  own  producing,  and  God  is  no  other- 
wise accessary  to  them,  than  as  he  has,  in  the 
nature  of  things  and  the  course  of  providence, 
established  a  connexion  between  folly  and 
misery. 

He  shows  his  humility.  "  I  am  not  worth} 
of  the  least  of  all  the  mercies,  and  of  all  the 
truth,  which  thou  hast  showed  unto  thy  ser- 
vant." This  temper  is  not  natural  to  us ;  but 
grace  brings  us  down,  and  keeps  us  from 
thinking  more  highly  of  ourselves  than  we 
ought  to  think.  We  cannot  have  too  much 
of  this  self-abasing  disposition :  it  will  restrain 
us  from  exercising  ourselves  in  great  matters, 
and  in  things  too  high  for  us ;  it  will  keep  us 
from  murmuring  under  our  trials ;  it  will  teach 
us,  in  whatever  state  we  are,  therewith  to  be 
content ;  and  it  will  dispose  us  In  every  thing 
to  give  thanks.  Only  in  proportion  as  we 
are  humble,  can  we  be  thankful. 

Jacob,  therefore,  acknowledges  the  kind- 
ness of  God  towards  him.  More  than  twenty 
years  before,  he  had  crossed  the  same  river 
where  he  now  was.  At  that  time  he  had  no 
inheritance ;  no,  not  so  much  as  to  set  his 
foot  on.  He  was  going  forth,  a  poor  pilgrim 
in  search  of  subsistence ;  and  all  that  he  sti- 
pulated for  was  bread  to  eat,  and  raiment  to 
put  on ;  and  a  return  to  his  father's  house  in 
peace.  From  this  condition  he  had  been  rais- 
ed to  affluence  ;  and  his  family  and  his  flock 
had  equally  multiplied.  Therefore,  says  he, 
"  For  with  my  staff  I  passed  over  this  Jordan ; 
and  now  I  am  become  two  bands" — alluding 
to  the  division  which  he  had  just  made  of  his 
household  and  his  substance.  We  should  do 
well  often  to  review  life  ;  and  to  mark  the 
changes  which  have  taken  place  in  our  sta- 
tions and  circumstances.  Have  not  many 
attained  conditions,  which  would  once  have 
appeared  the  most  improbable  ?  Yet  the  Lord 
has  made  windows  in  heaven — and  such 
things  have  been.  Yet  he  has  brought  the 
blind  by  a  way  that  they  knew  not;  and  made 
darkness  light  before  them.  Those  born  in 
the  lap  of  ease,  and  whose  course  has  been 
always  even,  cannot  enter  into  the  feelingH 
of  those  who  have  found  themselves  advanced, 
without  any  designs  formed  by  their  friends, 
or  expectations  indulged  by  themselves.  But 
how  sad  will  it  be,  if  they  want  the  disposi- 
tion of  Jacob ;  and,  forgetting  that  the  blessing 
of  the  Lord  maketh  rich,  sacrifice  to  their 
own  net 

Observe  his  petition.  "  Deliver  me,  I  pray 
thee,  from  the  hand  of  my  brother,  from  the 
hand  of  Esau :  for  I  fear  him,  lest  he  will 
come  and  smite  me,  and  the  mother  with  the 
children."  Here  nature  speaks ;  and  we  are 
allowed  to  feel,  and  even  to  desire  the  cup 
may  pass  from  us,  with  submission  to  the  will 
of  God.  How  much  was  there  here  to  awaken 
anxiety  and  dread  !  not  oaly  his  own  death- 


FEBRUARY  5. 


4T> 


out  the  destruction  of  each  of  his  wives — and 
each  a  mother  too — and  of  his  children  also 
— and  of  the  mother  with  the  children ;  or, 
as  it  is  in  the  margin,  the  mother  upon  the 
children — So  it  would  have  been.  On  the 
approach  of  the  executioner,  she  would  have 
thrown  herself  upon  them,  to  cover  and  de- 
fend them ;  and  in  vain  would  he  have  en- 
deavoured to  pull  her  away — she  would  have 
been  slaughtered  upon  their  bodies. 

Finally,  his  argument.  "  And  thou  saidst, 
I  w2J  surely  do  thee  good,  and  make  thy  seed 
as  the  sand  of  the  sea,  which  cannot  be  num- 
bered for  multitude."  He  had  mentioned 
this  before — Thou  saidst,  I  will  deal  well 
with  thee  :  and  now  he  repeats  it  It  was  a 
sweet  morsel,  and  he  rolls  it  under  his  tongue. 
It  was  a  breast  of  consolation,  and  he  sucks 
till  he  is  satisfied.  It  shows  us  that  promises 
do  not  supersede  prayer.  If  God  has  engaged 
to  do  a  thing,  it  will  indeed  be  accomplished, 
but  in  his  own  way ;  and  he  has  ordained  the 
means,  as  well  as  the  end.  The  promises 
furnish  us  both  with  matter  and  encourage- 
ment when  we  pray :  and  we  cannot  do  bet- 
ter than  to  repeat  them,  and  to  plead  them 
with  God.  This,  says  an  old  writer,  is  suing 
God  upon  his  own  bond.  "  Remember  thy 
word  unto  servant,  on  which  thou  hast  caused 
me  to  hope." 


FEBRUARY  5. 

"  That,  whether  toe  -wake  or  sleep,  we  should 
live  together  -with  him." — 1  Thess.  v.  10. 

How  well  does  the  Apostle  call  the  Re- 
deemer "  our  life."  There  are  three  modes 
of  expression  by  which  our  relation  to  hh» 
under  this  character  is  held  forth :  and  they 
all  furnish  matter  for  the  most  important 
meditation.  We  are  said  to  live  by  Him — 
"  He  that  loveth  me,  even  he,  shall  live  by 
me."  We  are  said  to  live  to  Him — "  They 
that  live,  shall  not  live  unto  themselves,  but 
unto  Him  that  died  for  them,  and  rose  again." 
And  we  are  said  to  live  with  Him — "  That, 
whether  we  wake  or  sleep,  we  should  live 
together  with  him." 

To  judge  of  this  state,  we  must  consider 
where  he  lives;  and  how  he  lives:  and  what 
he  is ;  and  how  far  he  is  able,  by  his  presence, 
to  bless  us,  and  make  us  happy.  For  though 
our  happiness,  with  such  a  nature  as  ours, 
must  be  social,  it  is  not  a  privilege  to  live  with 
every  one.  With  some  it  would  be  a  misery 
to  dwell  even  here :  and  to  have  our  "portion 
with  the  hypocrites  and  unbelievers,"  and  to 
be  with  "  the  devil  and  his  angel^,"  will  be  a 
dreadful  part  of  future  torment  But  oh !  to 
unite  with  those  who  will  be  all  loveliness ! 
To  embrace,  without  any  fear  of  separation, 
those  who  were  endeared  to  us  on  earth !  To 
Bit  down  with  Abraham,  Isaac,  and  Jacob,  in 
the  kingdom  of  God  \    To  join  the  innumera- 


ble company  of  angels!  But,  above  all,  tc 
live  with  Jesus !  To  be  with  him  where  he 
is,  to  behold  his  glory !  To  walk  with  him 
in  white !  To  reign  with  him !  For  ever 
and  ever ! — This  is  far  better. 

The  season  for  enjoying  it  as — "whether 
we  wake,"  i.  e.  live ;  or  "  whether  we  sleep," 
i.  e.  die.  It  takes  in,  therefore,  time  and 
eternity ;  our  living  with  him  on  earth  and  ic 
heaven ;  in  the  communion  of  grace,  and  in 
the  fellowship  of  glory.  These  are  insepara- 
bly connected,  and  are  essentially  one  and 
the  same  condition  with  regard  to  him ;  but 
they  differ  in  degree,  as  the  bud  and  the 
flower,  the  dawn  and  the  day,  the  child  and 
the  man  differ.  His  people  live  with  him  now, 
but  not  as  they  will  live  with  him  hereafter. 
Now  he  is  invisible — then  they  will  see  him 
as  he  is.  Now  their  intercourse  with  him  is 
mediate,  and  often  interrupted — then  it  will 
be  immediate,  and  free  from  any  annoyance. 
Now  they  are  with  him  in  the  wilderness — 
then  they  will  be  with  him  in  the  land  flow- 
ing with  milk  and  honey.  Now  they  groan, 
being  burdened  with  infirmities,  and  cares 
and  troubles — then  they  will  be  presented 
faultless  before  the  presence  of  his  glory,  with 
exceeding  joy.  Yet  whether  they  wake  or 
sleep,  they  live  together  with  him. 

And  does  not  this  more  than  inaicate  his 
divinity?  How  else  can  they  live  with  him 
now  1  He  is  no  more  here,  as  to  his  bodily 
presence — for  the  heavens  have  received  him. 
Yet  where  two  or  three  are  gathered  to- 
gether in  his  name,  he  is  in  the  midst  of 
them.  Yet  he  said,  Lo !  I  am  with  you  al- 
ways even  unto  the  end  of  the  world.  Yet 
says  the  Apostle,  We  live  with  him  even 
while  we  wake  !  At  the  same  time,  others 
live  with  him  when  they  sleep — The  dead 
are  with  him  above,  while  the  living  are  with 
him  below  !  How  1  unless  he  pervades  all 
periods'?  Unless  he  occupies  all  places'? 
How'?  unless  he  can  say,  "Do  not  I  fill 
heaven  and  earth  V  It  is  obvious  the  Apos 
tie  viewed  him  as  omnipresent;  and  could 
say  "  Whom  have  I  in  heaven  but  Thee  1  and 
there  is  none  upon  earth  I  desire  besides 
Thee." 

Here  is  your  happiness,  Christians.  It  is 
your  union  with  Christ  This  prepares  you 
for  all  seasons,  and  all  conditions.  Do  you 
think  of  lm**  This  is  sometimes  discourag- 
ing; especially  when  you  contemplate  the 
prospect  in  a  moment  of  gloom.  But  why 
should  you  be  dismayed  1  If  you  wake,  you 
will  live  together  with  him.  If  your  conti- 
nuance here  be  prolonged,  you  will  not  be 
alone.  He  will  always  be  within  your  call 
He  will  render  every  duty  practicable,  every 
trial  supportable,  every  event  profitable.  And 
therefore,  whatever  be  your  circumstances, 
you  may  boldly  say,  "Nevertheless  I  am 
continually  with  thee ;  thou  hast  holden  m<? 
by  my   right  hand.     Thou  shalt  guide  me 


m 


FEBRUARY  t>,  /. 


with  thy  counsel,  and  afterward  receive  me 
to  glory." — Do  you  think  of  death  1  This  is 
often  distressing,  and  there  is  much  in  it  to 
dismay — if  viewed  separate  from  him.  But 
if  you  sleep,  you  will  live  together  with  him. 
Death,  that  severs  every  other  bond,  cannot 
touch  the  ligatures  that  unite  you  to  him — 
As  you  leave  others,  you  approach  nearer  to 
him — you  get  more  perfectly  into  his  pre- 
»ence — you  are  for  ever  with  the  Lord. 

Voltaire  more  than  once  says,  in  his  letters 
o  Madame  Duffand,  "  I  hate  life,  and  yet  I 
am  afraid  to  die."  A  Christian  fears  neither 
of  these.  He  is  willing  to  abide:  and  he  is 
ready  to  go.  Life  is  his.  Death  is  his. 
Whether  we  wake  or  sleep,  we  shall  live 
together  with  him. 


FEBRUARY  6. 

u  And,  behold,  two  of  them  went  that  tame  day 
to  a  village  called  Emmaus,  -which  was  from 
Jerusalem  about  threescore  furlongs.  And 
they  talked  together  of  all  these  things  which 
had  happened.  And  it  came  to  pass,  that, 
•while  they  communed  together  and  reasoned, 
Jesus  himself  drew  near,  and  went  with 
them." — Luke  xxiv.  13 — 15. 

The  name  of  the  one,  was  Cleopas ;  of  the 
other,  we  are  ignorant.  We  are  also  unac- 
quainted with  the  design  of  this  journey — 
But  it  betrayed  the  imperfection  of  these  dis- 
ciples. For  it  is  not  asonishing,  that  they 
could  leave  Jerusalem  before  they  had  ascer- 
tained an  event  so  interesting  as  his  resur- 
rection ;  especially  as  he  had  more  than  once 
assured  them,  that  he  should  rise  again  the 
third  day  ;  and  certain  women,  early  at  the 
sepulchre,  had  reported  that  the  body  was 
missing,  and  that  they  were  informed  by  a 
vision  of  angels,  that  he  was  alive  :  and  also 
some  from  among  themselves  had  gone  to  the 
grave,  and  found  it  even  as  they  had  said  ! — 
Yet  they  walk  off  into  the  country  in  the 
midst  of  all  this  perplexity  !  Such  is  our  im- 
patience !  Such  is  our  fear !  Such  is  our 
despondency !— But  he  that  believeth  maketh 
not  haste. 

Yet  a  drop  is  water,  and  a  spark  is  fire : 
and  a  little  grace  is  grace,  and  perfectly  dis- 
tinguishable from  mere  nature.  And  we 
have  here  not  only  infirmity,  but  excellency. 
Their  minds  cleave  unto  him  still.  They 
can  talk  about  nothing  else. 

And  he  joins  them  in  the  way.  Let  me  not 
pass  over  this  without  remark. 

It  shows  the  Saviour's  kindness  and  ten- 
derness. He  does  not  despise  the  day  of  small 
tilings,  nor  cast  off  those  who  have  a  little 
etrengti.  I  know  not  what  kind  of  person  he 
had.  But  if  he  had  not  bodily  beauty ;  in  his 
mind,  he  was  fairer  than  the  children  of  men. 
I  am  sure  of  his  temper — I  can  look  into  bis 


heart — I  see  that  it  is  made  of  love, — "  A 
bruised  reed  will  he  not  break;  and  the 
smoking  flax  will  he  not  quench;  but  will 
bring  forth  judgment  into  victory." 

It  shows  me  the  truth  of  the  promise. 
"  Where" — let  it  be  where  it  will ;  in  the 
temple,  the  private  dwelling,  the  field,  the 
road :  "  where  two  or  three" — if  there  are  no 
more ;  for  as  he  is  not  confined  to  place,  so 
neither  to  number — "  are  gathered  together 
in  my  Name,  there  am  I  in  the  midst  of 
them." 

I  also  learn,  that  the  way  to  have  him  foj 
our  companion,  is  to  make  him  our  theme. 
No  theme  ought  to  be  so  dear — no  theme  can 
be  so  excellent — so  profitable. 

Let  worldly  minds  pursue  the  things  of  the 
world.  But  let  Christians  abundantly  utter 
the  memory  of  his  great  goodness ;  and  men- 
tion the  lovingkindness  of  the  Lord.  And 
then  he  will  always  be  found  of  them. 

"  We'll  talk  of  all  hedid  and  said, 
And  suffer  d  for  us  here  below ; 
The  path  he  mark'd  for  us  to  tread. 
And  what  he  is  doing  for  us  now 

"  Thus,  as  the  moments  pass  away, 
We'll  love,  and  wonder,  and  adore ; 
And  hasten  on  the  glorious  day 
When  we  shall  meet  to  part  no  more  * 


FEBRUARY  7. 
"  Take  up  thy  bed,  and  walk." — John  \.  6. 

We  are  too  prone  to  overlook  the  circum- 
stantial and  incidental  instruction  of  the  sa- 
cred writers — forgetful  that  every  word  of 
God  is  pure;  and  that  whatsoever  tilings 
were  written  aforetime,  were  written  for  our 
learning.  Let  us  not  lose  any  of  this  hid  trea- 
sure, for  want  of  observing,  and  applying  what 
we  read. 

Our  Saviour  met  with  this  man  at  the  pool 
of  Bethesda;  but  no  sooner  had  he  pro- 
nounced the  word  of  healing,  than  he  orders 
him  to  take  up  his  bed,  and  walk.  He  has  al 
ways  reasons  for  his  conduct,  though  they  are 
not  always  perceptible.  But  we  can  see  four 
reasons  for  this  command. 

First,  it  was  to  evince  the  perfection  of  the 
cure.  His  walking,  indeed,  would  prove  this ; 
but  his  taking  up  his  bed,  and  being  able  to 
carry  that  in  which  he  had  been  carried, 
would  display  it  still  more,  as  it  showed  hi« 
strength,  as  well  as  health.  We  often  refer 
to  miracles ;  and  they  are  the  witness  of  the 
Spirit  But  the  question  is,  were  they  true  1 
Never  could  any  thing  have  been  more  re- 
mote from  imposition,  than  the  miracles  re- 
corded in  the  Gospel.  Examine  them.  They 
were  many — they  were  public — they  were 
performed  before  witnesses  interested  in  their 
detection,  had  they  been  false.  The  circum- 
stances, too,  were  always  corroborative.  Does 
he  raise  the  dead  1  The  young  man  was  car- 
ried  to  his  burial,  attended  with  much  oeo 


FhlUiiCAllX  8. 


pie.  lazarus  was  in  his  grave,  and  had  been 
dead  four  days.  Does  he  recover  the  infirm 
and  the  diseased  ?  The  man  whose  eyes  he 
opened,  was  born  blind.  And  this  paralytic 
had  been  afflicted  "thirty-eight  years ;  and  in 
a  moment  he  was  made  whole ;  and  was  seen 
by  all  going  home  with  his  bed  upon  his 
shoulders. 

Secondly,  it  was  to  teach  him  to  be  careful, 
and  to  waste  nothing.  The  bed  probably  was 
not  very  valuable,  but  he  was  not  to  throw  it 
away.  In  correspondence  with  this,  after  the 
miracle  of  the  loaves  and  fishes,  even  then, 
when  he  had  shown  with  what  ease  he  could 
multiply  resources,  and  support  his  creatures, 
he  said,  "  Gather  up  the  fragments  that  re- 
main, that  nothing  be  lost"  Christians  should 
avoid  closeness  and  meanness,  lest  their  good 
be  evil  spoken  of.  But  there  is  another  ex- 
treme they  should  be  anxious  to  avoid :  it  is 
profusion,  negligence,  carelessness.  They 
ought  not  to  love  money;  but  they  should 
know  the  use  and  worth  of  it;  and  remember 
that  they  are  responsible  for  all  they  have. 
How  needy  are  many :  and  how  ready  would 
they  be  to  call  down  the  blessing  of  Heaven 
upon  you  for  a  few  mites ;  for  the  remnants 
of  your  wardrobe ;  for  the  refuse  of  your  gar- 
den ;  for  the  crumbs  that  fall  from  your  ta- 
ble !  Be  examples  of  economy  yourselves. 
Teach  your  children  to  be  prodigal  of  no- 
thing. You  would  dismiss  a  servant  that  pur- 
loined ;  keep  no  one  that  wastes.  How  unfru- 
gal  often  are  the  poor !  How  few  of  them 
seem  to  know  how  to  make  the  most  of  any 
of  their  pittances  !  Iiet  them  be  instructed 
personally  and  by  tracts. 

Thirdly,  as  a  memento  of  his  deliverance 
and  duty.  When  at  home,  and  looking  on  this 
bed,  he  would  say — Ah  !  there  I  lay,  a  poor 
enfeebled  creature ;  and  said,  "  My  strength 
and  my  hope  is  perished  from  the  Lord :  re- 
membering mine  affliction  and  my  misery,  the 
wormwood  and  the  gall.  My  soul  hath  them 
still  in  remembrance,  and  is  humbled  in  me. 
This  I  recall  to  my  mind,  therefore  have  I 
hope."  It  is  a  sad  charge  against  Israel,  that 
they  soon  forgot  his  works,  and  the  wonders 
he  had  shown  them.  We  are  prone  to  the 
same  evil ;  and  need  every  assistance  to  aid 
recollection.  Joseph  and  Moses  made  the  very 
names  of  their  children  remembrancers. 
Samuel  set  up  a  stone,  and  called  it  Ebenezer. 
Some  have  set  apart  particular  days.  Some 
have  kept  diaries — 

"  Why  should  the  wonders  he  has  wrought 
Be  lost  in  silence,  and  forgot  ?" 

Fourthly,  to  try  his  obedience.  Carrying 
his  bed  was  a  servile  work  ;  and  it  was  nov 
the  Sabbath,  on  which  day  no  burden  was  to 
be  borne.  He  seemed  therefore  to  oppose  the 
law  of  Moses ;  and  accordingly  the  Pharisees 
were  offended,  and  murmured.  But  works  of 
necessity  and  mercy  were  always  proper;  and 


the  Sabbath  was  made  for  man ;  and  the  Sci  1 
of  man  was  Lord  even  of  the  Sabbath-day. 

And  it  is  pleasing  to  find  that  the  man'o 
mind  was  informed,  while  his  body  was 
cured ;  and  to  hear  him  reasoning  with  th'j 
objectors  as  he  does.  "  He  answered  them,  Hu 
that  made  me  whole,  the  same  said  unto  me 
Take  up  thy  bed,  and  walk."  How  fine,  how 
instructive  is  this ! — We  are  not  to  judge  the 
Lord's  commands,  but  to  follow  them. — His 
orders  may  be  trying,  and  in  obeying  them  we 
may  give  offence:  but  we  need  not  regard 
the  revilings  of  men,  while  we  can  plead  his 
authority. — It  is  our  deliverer,  our  benefactor, 
who  enjoins :  and  what  has  He  said  unto  us  * 
He  that  died  for  us,  and  saved  us  from  the 
wrath  to  come — what  will  He  have  me  to  do  1 
He  that  made  me  whole,  the  same  says  unto 
me,  "If  ye  love  me,  keep  my  command- 
ments." 


FEBRUARY  8. 

"  And  he  teas  there  in  the  prison. 
Gen.  xxxix.  20. 

Yet  he  was  not  there  criminally ;  but 
under  an  imputation,  as  false  as  it  was  infa 
mous.  How  little  can  we  judge  of  character 
from  outward  condition !  At  one  time,  the  besl 
people  in  the  country  were  to  be  found  at  thj 
stake,  or  in  prison.  But  it  is  the  cause,  ar  i 
not  the  cross,  that  makes  the  martyr.  Let  ?  s 
see,  that,  like  Daniel,  we  are  accused  only  ia 
the  law  of  our  God  :  and  resemble  Paul,  wr  t 
suffered  as  an  evil  doer,  even  unto  bonds,  bit 
was  far  from  being  one.  Let  us  beware  c 
drawing  upon  ourselves  deserved  reproach  o' 
persecution,  by  imprudent  or  immoral  con- 
duct :  "  What  glory  is  it,  if  when  ye  are  buf 
feted  for  your  faults,  ye  take  it  patiently  ?" 

"And  he  was  there  in  the  prison" — But  hf 
was  not  alone  there.  The  Lord  was  witJ 
Joseph — He  hath  said,  "  I  will  never  leav*. 
thee  nor  forsake  thee."  No  situation  car 
exclude  God  from  access  to  his  people ;  o! 
keep  them  from  intercourse  wifh  God.  Je 
remiah  found  Him  in  the  deep  dungeon; 
John  in  the  isle  of  Patmos;  and  Paul  on  the 
sea.  His  people  sometimes  wonder  at  this  -, 
the  experience  is  beyond  their  expectation . 
and  they  say,  with  Jacob,  "  Surely  the  Lord 
is  in  this  place ;  and  I  knew  it  not."  Ye1 
they  might  know  it— e£pecially  if  it  be  a 
scene  of  distress;  for  has  he  not  said,  "  I  wi;! 
be  with  thee  in  trouble  f 

"And  he  was  there  in  the  prison"— Put 
he  was  not  miserable  there.  All  was  peace 
within.  His  rejoicing  was  this,  the  testimony 
of  his  conscience.  How  much  happier  was 
he  in  this  respect,  than  his  vile  mistress,  who 
had  knowingly  belied  him ;  and  his  brethren, 
who  had  cruelly  sold  him — how  galled  often 
would  they  be  by  reflection  and  self-reproach ! 
How  much  happier  was  he,  the  suffering 


48 


FEBRUARY  9. 


itive,  than  Potiphar,  his  prosperous  master — 
f  ea,  than  Pharaoh  upon  the  throne  !  Strange 
is  it  may  seem,  this  prisoner,  in  this  wretch- 
id  confinement,  was  by  far  the  happiest  man 
n  Egypt.  But  he  had  the  presence  of  God. 
This  presence  makes  the  fulness  of  joy 
ibove ;  and  this  presence  here,  turns  a  prison 
into  a  palace — into  a  temple.  The  world 
marvels  to  see  how  Christians  are  sustained 
and  consoled  in  their  afflictions;  but  the  rea- 
son is,  they  cannot  see  all :  they  can  see  their 
burdens,  but  not  the  everlasting  arms  under- 
neath them :  they  can  see  their  sorrows,  but 
not  the  comforts  of  the  Holy  Ghost  shed 
abroad  in  their  hearts — But  they  themselves 
know,  that  as  the  sufferings  of  Christ  abound 
in  them,  the  consolation  also  aboundeth  by 
Christ. 

"  And  he  was  there  in  prison" — But  he 
was  not  there  in  vain.  He  was  a  witness 
for  the  God  of  Israel :  and  the  very  manner 
of  his  suffering ;  his  temper ;  his  carriage,  if 
he  had  said  nothing,  would  have  impressed 
all  that  beheld  him.  But  he  would  also  speak 
a  word  m  season ;  and  his  addresses,  enforced 
by  his  example,  would  carry  weight  with 
them.  He  taught  the  master  of  the  prison ; 
and  his  fellow-sufferers;  and  explained  the 
dreams  of  the  chief  baker  and  butler;  and 
thus  raised  wonder,  and  gained  confidence, 
which  he  failed  not  to  turn  to  advantage. — 
There,  also,  he  was  himself  at  school ;  and 
gained  much  useful  knowledge,  while  "the 
word  of  the  Lord  tried  him."  His  tribulation 
wrought  patience,  and  patience  experience, 
and  experience  hope.  In  the  prison  he  was 
prepared  for  the  palace.  By  his  adversity, 
he  was  made  meet  for  prosperity.  He  could 
well  say,  "  It  is  good  for  me  that  I  have  been 
afflicted." 

"  And  he  was  there  in  the  prison" — But  he 
was  not  there  always.  Nothing  could  detain 
him  when  the  word  of  the  Lord  came,  and 
commanded  his  deliverance.  Till  then,  he 
relied  on  God's  promise  ;  but  his  confidence 
was  sorely  exercised:  the  event  was  not  only 
delayed,  but- seemed  to  grow  less  probable, 
and  the  gloom  thickened.  But  he  found,  that 
it  is  good  for  a  man  not  only  to  hope,  but 
quietly  wait  for  the  salvation  of  the  Lord. 
At  length,  and  not  a  moment  beyond  his  own 
appointed  time,  and  not  a  moment  beyond 
the  best  time,  the  Lord  appeared ;  and  from 
prison  he  steps  into  the  second  chariot  in 
Egypt. 

Christians,  the  God  you  serve  is  continual- 
ly able  to  deliver  you.  If  you  have  his  word, 
lay  hold  of  it;  and  let  it  keep  your  mind  in 
pei  feet  peace,  being  stayed  on  him.  You 
have  nothing  to  do  with  difficulties.  Indeed 
there  are  none  where  the  truth  of  God  is  con- 
cerned. You  believe  in  God  the  Father  Al- 
mighty, Maker  of  heaven  and  earth — He 
turneth  the  shadow  of  death  into  the  morn- 
ing.    At  evening  time  it  shall  be  light. 


FEBRUAR/9. 


"  JWy  soul  shall  make  her  boast  in  the  Lord 
the  humble  shall  hear  thereof,  and  be  glad* 
Psalm  xxxiv.  2. 

We  are  prone  to  boast;  and  there  is 
scarcely  any  thing  that  does  not  often  call 
forth  the  tendency.  Some  boast  of  their 
beauty — Some,  of  the  multitude  of  theii 
riches — Some,  of  their  pedigree  and  rank- 
Some,  of  their  genius,  and  learning,  and 
knowledge.  Some  boast  of  their  wickedness ; 
which  is  glorying  in  their  shame.  Some 
boast  of  their  goodness,  when,  too,  they  have 
none ;  for  there  is  a  generation  who  are  pure 
in  their  own  eyes,  and  are  not  washed  from 
their  filthiness.  But  they  who  have  "the 
root  of  the  matter"  in  them — Have  they  any 
right  to  boast ?  Is  their  religion  derived  from 
themselves'!  Is  it  self-sustained  1  Is  it  per- 
fect1? Where  is  boasting,  then]  It  is  ex- 
cluded. By  what  law?  The  law  of  faith — 
for  "  it  is  of  faith,  that  it  might  be  of  grace." 
And  this  is  its  language :  "  God  hath  chosen 
the  foolish  things  of  the  world  to  confound 
the  wise;  and  God  hath  chosen  the  weak 
things  of  the  world  to  confound  the  things 
which  are  mighty;  and  base  things  of  the 
world,  and  things  which  are  despised,  hath 
God  chosen,  yea,  and  things  which  are  not, 
to  bring  to  nought  things  that  are :  that  no 
flesh  should  glory  in  his  presence.  But  ot 
Him  are  ye  in  Christ  Jesus,  who  of  God  is 
made  unto  us  wisdom,  and  righteousness,  and 
sanctification,  and  redemption  :  that,  accord- 
ing as  it  is  written,  He  that  glorieth,  let  him 
glory  in  the  Lord." 

But  here  we  see,  that  we  may  glory  in 
Him,  though  we  are  forbidden  to  glory  in  crea- 
tures, or  in  ourselves.  Accordingly,  David 
says,  "  My  soul  shall  make  her  boast  in 
the  Lord."  And  so  ought  we  to  resolve. 
And  there  are  moments  and  frames,  when, 
surveying  Him  in  his  works,  and  perfections, 
and  promises,  the  believer  can  exult  with  joy 
unspeakable  and  full  of  glory — 

"  All  my  capacious  powers  can  boast. 
In  thee  most  richly  meet ; 
Nor  to  my  eyes  is  light  so  dear, 
Nor  friendship  half  so  sweet." 

"  What  a  Friend  have  I !  a  tried,  kind,  al- 
mighty, everlasting  Friend:  a  Friend  who 
loveth  at  all  times,  and  has  sworn  that  ho 
will  never  leave  me  nor  forsake  me — '  This 
is  my  Beloved,  and  this  is  my  Friend,  C 
daughters  of  Jerusalem.'  What  a  Shepherd 
have  I !  The  Lord  is  my  shepherd  ;  I  shal! 
not  want  He  maketh  me  to  lie  down  in 
green  pastures.  He  leadeth  me  beside  the 
still  waters.  He  restoreth  my  soul:  he 
leadeth  me  in  the  paths  of  righteousness,  for 
his  Name's  sake.  Yea,  though  I  walk  through 
the  valley  of  the  shadow  of  deatn,  I  will  fear 
no  evil :  for  thou  art  with  me ;  thy  rod  and 
thy  staff,  they  comfort  me."    What  a  God  u 


FEBRUARY  10 


aine !  The  God  of  truth  ;  the  God  of  all 
grace ;  a  God  in  covenant ;  a  God  in  Christ 
— This  is  my  God  for  ever  and  ever :  lie  will 
be  my  guide  even  unto  death.  What  a  por- 
tion is  mine !  "  The  Lord  is  the  portion  of 
mine  inheritance  and  of  my  cup:  thou  main- 
tainest  my  lot  The  lines  are  fallen  unto 
me  in  pleasant  places ;  yea,  I  have  a  goodly 
heritage." 

But  not  only  is  included  here,  the  elevation 
uf  joyous  feeling,  arising  from  the  view  and 
possession  of  magnificent  good ;  but  also  the 
b-eaking  forth  of  gratitude  and  praise.  The 
selfish  and  the  proud  dislike  the  thought  of  de- 
pendence, and  wish  every  acquisition  to  be 
considered  as  of  their  own  procuring : — 
"  therefore  they  sacrifice  unto  their  net,  and 
burn  incense  unto  their  drag."  But  pious 
minds  ever  delight  to  own,  that  they  have 
nothing  but  what  they  have  received.  It  is 
very  painful  to  be  under  obligations  to  an  ene- 
my ;  but  how  pleasant  is  it  to  be  indebted  to 
one  we  admire  and  love !  They  who,  there- 
fore, supremely  love  their  God  and  Saviour, 
make  their  boast  in  the  Lord.  They  will 
hereafter  cast  their  crowns  before  the  Throne ; 
and  their  language  now  is,  "  By  the  grace  of 
God,  I  am  what  I  am."  "  In  the  Lord  have 
1  righteousness  and  strength."  "  I  will  great- 
ly rejoice  in  the  Lord,  my  soul  shall  be  joyful 
in  my  God ;  for  he  hath  clothed  me  with  the 
garments  of  salvation,  he  hath  covered  me 
with  the  robe  of  righteousness,  as  a  bride- 
groom decketh  himself  with  ornaments,  and 
as  a  bride  adorneth  herself  with  her  jewels." 

David  supposes  that  his  doing  this  would 
be  known — "  The  humble  shall  hear  there- 
of." They  would  possibly  hear  it  from  others : 
for  the  godly  have  their  observers,  and  are 
"  men  wondered  at."  They  were  likely  to 
hear  it  from  himself  Therefore,  says  he, 
"  O  magnify  the  Lord  with  me,  and  let  us 
exalt  his  Name  together.  I  sought  the  Lord, 
and  he  heard  me,  and  delivered  me  from  all 
my  fears."  "  Come  and  hear,  all  ye  that 
fear  God,  and  I  will  declare  what  he  hath 
done  for  my  soul.  I  cried  unto  him  with  my 
mouth,  and  he  was  extolled  with  my  tongue." 
Spiritual  sadness  seeks  seclusion  and  conceal- 
ment. Then,  as  the  stricken  deer  leaves  the 
herd,  the  man  sitteth  alone  and  keeps  silence, 
because  he  has  borne  it  upon  him.  Peter 
went  out  and  wept  bitterly.  But  spiritual 
freedom  and  joy  soon  discover  themselves. 
Like  the  return  of  health,  and  of  day,  it  says 
to  the  prisoners,  Go  forth ;  to  them  that  are 
in  darkness,  Show  yourselves.  When  Han- 
nah was  in  bitterness  of  soul,  and  prayed 
unto  the  Lord,  and  wept  sore,  it  is  said,  she 
prayed  in  her  heart :  only  her  lips  moved, 
but  her  voice  was  not  heard.  But  when  she 
had  succeeded,  she  broke  forth  into  a  song, 
and  said,  "  My  heart  rejoiceth  in  the  Lord, 
mine  horn  is  exalted  in  the  Lord ;  my  mouth 
G  5 


is  enlarged  over  mine  enemies ;  because  I  re- 
joice in  thy  salvation." 

David  also  inferred  the  effect  this  know- 
ledge would  produce  in  them — "  The  hum- 
ble shall  hear  thereof,  and  be  glad."  He 
could  reckon  upon  this,  from  his  own  dis- 
position ;  and  from  the  connexion  there  is  be- 
tween all  the  subjects  of  divine  grace.  They 
are  all  one  in  Christ  Jesus.  They  belong  to 
the  same  family  :  they  are  parts  of  the  same 
body ;  and  if  one  member  suffers,  all  the 
members  suffer  with  it ;  and  if  one  member 
be  honoured,  all  the  members  rejoice.  They 
who  have  prayed  for  me,  will  not  refuse  to 
praise — "  Bring  my  soul  out  of  prison,  that  I 
may  praise  thy  Name :  the  righteous  shall 
compass  me  about ;  for  thou  shalt  deal  bounti- 
fully with  me."  What  sight  can  be  so  grati- 
fying to  a  good  man,  as  to  see  a  convert  leav- 
ing the  world,  and  entering  the  Church  :  a 
backslider  returning  into  the  path  of  peace . 
a  believer  walking  worthy  of  the  vocation 
wherewith  he  is  called  :  a  dying  saint  joyful 
in  glory,  and  shouting  aloud  upon  his  bed  ? — 
They  that  fear  Thee,  will  be  glad  when  they 
see  me,  because  I  have  hoped  in  thy  truth. 

— The  Lord's  followers  are  supposed  to  be 
mopish  and  melancholy:  but  they  have  a 
thousand  sources  of  joy  which  others  know 
not  of.  How  great  is  the  pleasure  they  de- 
rive even  from  others !  Indeed  they  can 
often  rejoice  on  the  behalf  of  their  brethren, 
when  they  fear  things  are  not  going  on 
well  with  themselves.  But  what  a  proof 
is  this  feeling,  that  their  heart  is  right  with 
God! 

— Envy  is  the  rottenness  of  the  bones,  and 
the  temper  of  the  DeviL  To  rejoice  in 
another's  good,  is  Christian — angelical — di- 
vine. God  is  love.  And  he  that  dwelleth 
in  love,  dwelleth  in  God,  and  God  in  him 


FEBRUARY  10. 
"  Be  sober."— I  Thess.  v.  8. 

This  stands  opposed  to  bodily  excess,  and 
especially  to  drunkenness.  It  is  painful  to 
think  that  it  should  be  ever  necessary  even 
to  mention  such  a  subject  among  those  who 
ever  profess  to  be  Christians.  The  Spartans 
presented  to  their  children  intoxicated  slaves, 
that,  seeing  their  beastly  demeanour,  they 
might  detest  the  vice.  Some  Pagan  legisla- 
tors inflicted  a  double  punishment  upon 
crimes  committed  in  a  state  of  drunkenness. 
Christian  lawgivers  and  judges  are  not  equal- 
ly wise  and  just ;  for  how  scandalous  is  it  to 
hear  men  in  a  court  of  justice,  allege  their 
intoxication  to  extenuate,  if  not  to  justify, 
their  conduct  Drunkenness  takes  away  the 
man,  and  leaves  the  brute.  It  dethrones 
reason  from  its  seat  It  covers  the  wretch 
with  rags.     It  reduces  his  wife  and  children 


50 


FEBRUARY  11. 


to  want  and  beggary.  It  impairs  appetite : 
produces  trembling  of  the  limbs ;  and  such 
sinking  of  spirits,  as  compels  to  the  repetition 
of  the  offence :  so  that,  physically  as  well  as 
morally,  it  is  almost  impossible  to  cure  it. 

Let  me  therefore  guard  against  it ;  and  not 
only  in  the  grossness,  but  the  guilt.  Some 
professors  of  religion  seem  to  think  they  are 
not  chargeable  with  the  sin,  if  they  can  keep 
their  eyes  open,  and  walk  from  the  dining- 
room  to  the  tea-table,  not  considering  that 
every  indulgence  beyond  natural  relief  and 
refreshment  is  vicious;  and  that  the  Scripture 
peculiarly  condemns  those,  who,  by  gradual 
training,  have  made  themselves  strong  to 
drink  wine,  and  to  mingle  strong  drink.  Let 
me,  therefore,  beware  of  the  encroaching  de- 
gree. Let  me  put  a  knife  to  my  throat  if 
given  to  appetite.  And  instead  of  being 
filled  with  wine,  wherein  is  excess,  let  me  be 
filled  with  the  Spirit. 

But  the  pure  and  holy  religion  of  Jesus, 
when  it  says,  "  Be  sober,"  forbids  much  more 
than  this  vile  and  offensive  practice.  It  en- 
joins temperance  in  all  our  appetites,  desires, 
and  affections.  It  extends  even  to  business. 
As  a  man  may  be  entangled,  so  he  may  be 
intoxicated  with  the  affairs  of  this  life :  and 
how  often  do  the  cares  of  the  world,  and  the 
deceitfulness  of  riches,  choke  the  word,  and 
it  becometh  unfruitful.  A  Christian  may  be 
too  mindful  of  earthly  things :  too  alive  to 
fame ;  too  anxious  to  join  house  to  house,  and 
add  field  to  field,  and  to  load  himself  with 
thick  clay.  As  a  man  inebriated  is  unfit  for 
the  duties  of  his  station,  and  is  obliged  to  be 
confined ;  so  it  is  with  those  who  set  their 
affection  on  things  below.  They  are  un- 
qualified for  their  high  calling ;  and  cannot 
walk  as  becometh  the  Gospel. 

"  Seekest  thou  great  things  unto  thyself]" 
says  Jeremiah  unto  Baruch;  "seek  them 
not"  Let  me  reflect,  in  the  light  of  Scrip- 
ture and  observation,  on  the  vanity  of  world- 
ly things ;  their  unsatisfactoriness  in  posses- 
sion; their  perishing  in  the  using;  the  many 
aad  hurtful  lusts  to  which  they  expose  the 
owner ;  and  let  my  conversation  be  without 
covetousness;  and  let  me  be  content  with 
such  things  as  I  have,  for  He  hath  said,  I  will 
never  leave  thee  nor  forsake  thee. 

Sleep  is  a  natural  and  necessary  refresh- 
ment But  we  may  be  excessive  in  this  as 
well  as  in  any  other  indulgence.  And  alas ! 
how  often  are  we  so,  even  to  the  injury  of 
our  nealth,  as  well  as  the  waste  of  our  time. 

Recreation  is  allowable  and  salutary.  But 
we  may  exceed  the  bounds  which  the  re- 
demption of  time,  and  the  repairing  and  re- 
fitting us  for  duty,  can  only  allow. 

Paul  exhorts  Timothy  to  be  "  sober-mind- 
ed." How  intemperate  are  some  in  their 
opinions ;  and  opinions,  especially  in  religion, 
that  regard  inlkrior  truths ;  and  subjects  con- 
cerning whic    ire  understanding  meets  with 


the  greatest  difficulties.  Some  are  eagei 
and  rash,  and  positive  in  all  their  judgments ; 
and  nothing  is  too  absurd  or  ridiculous  for 
their  adoption. 

Again,  let  me  hear  the  Apostle.  "  I  say 
to  every  man  that  is  amongst  you,  not  to 
think  of  himself  more  highly  than  he  ought 
to  think,  but  to  think  soberly."  Let  hiin  not 
overrate  his  station,  his  connexions,  his  abili- 
ties, his  usefulness,  his  performances.  "  If  a 
man  think  himself  to  be  something,  when  ho 
is  nothing,  he  deceiveth  himself." 

Finally,  let  me  not  forget  how  obviously, 
as  well  as  extensively,  I  am  to  discharge  this 
obligation ;  nor  lose  sight  for  a  moment  of  the 
argument  by  which  it  is  enforced — "  Let 
your  moderation  be  known  unto  all  men 
The  Lord  is  at  hand." 


FEBRUARY  11. 

"  The  children  of  the  day." — 1  Thess.  v.  6. 

Three  distinctions  may  be  here  made 
The  first,  regards  Heathens.  The  second, 
the  Jews.     The  third,  Christians. 

Heathens  are  the  children  of  night.  With 
regard  to  them,  darkness  covered  the  earth, 
and  gross  darkness  the  people.  What  did 
they  know  of  God  1  of  themselves  1  of  their 
origin  1  their  fall  1  their  recovery  1  their  duty  1 
What  did  they  know  of  a  future  state  1  A 
few  of  their  philosophers  spoke  of  the  immor- 
tality of  the  soul ;  but  none  of  them  thought 
of  the  resurrection  of  the  body,  unless  to  turn 
it  into  ridicule.  And  what  they  expressed 
concerning  the  soul  was  but  conjecture ;  they 
could  prove  and  establish  nothing.  And  they 
held  it  in  unrighteousness ;  it  had  no  influence 
over  them  as  a  motive  ;  for,  wanting  the  cer 
tainty  of  a  principle,  it  wanted  the  efficacy. 
And  they  kept  it  from  the  people  at  large ; 
and  employed  no  means  to  inform  the  multi- 
tude, who,  as  quite  sufficient  for  them,  Were 
abandoned  to  every  kind  of  superstition. 

The  Jews  were  all  children  of  the  dawn ; 
an  intermediate  state  between  night  and  day  •, 
better  than  the  former,  and  very  inferior  to 
the  latter.  Hence  the  Saviour,  alluding,  not 
to  the  state  of  Pagans,  but  to  the  disadvan- 
tages of  Judaism,  said  to  his  disciples,  "  Many 
prophets  and  righteous  men  have  desired  to 
see  the  things  that  ye  see,  and  have  not  seen 
them."  They  had  the  Law  which  was  given 
by  Moses:  but  we  have  grace  and  truth, 
that  came  by  Jesus  Christ.  They  had  the 
shadows ;  we  have  the  substance.  They  had 
the  types  and  the  promises ;  we  the  realiza- 
tion and  the  accomplishment.  To  them  the 
Sun  of  righteousness  was  below  the  horizon » 
on  us  he  has  risen  with  healing  under  his 
wings — God  having  provided  some  better 
thing  for  us,  that  they  without  us  should  not 
be  made  perfect. 

Christians  are  the  children  of  the  day.     It 


FEBRUARY  12. 


f  their  privilege  to  have  the  system  of  revela- 
tion complete ;  and  to  be  blessed  with  the  full 
lispensation  of  the  glorious  Gospel.  They 
lave  the  servants  of  the  Most  High  God, 
which  show  unto  men  the  way  of  salvation. 

Every  thing  with  us  is  made  clear  in  pro- 
portion as  it  is  important.  And  with  regard 
jo  the  acceptance  of  our  persons  with  God, 
the  renovation  of  our  nature,  our  title  to 
eternal  life,  our  meetness  for  glory,  our  sup- 
plies of  grace,  and  all  spiritual  blessings  in 
heavenly  places  in  Christ;  the  darkness  is 
entirely  passed,  and  the  true  light  now 
shineth — and  we  are  the  children  of  the  day. 

Therefore,  let  us  hail  it  with  gratitude. 
And  what  thanks  can  ever  equal  the  benefit  1 
A  mud  cottage  with  the  Scripture  in  it,  is 
more  ennobled,  in  the  view  of  an  angel,  than 
the  palace  of  the  richest  emperor  upon  earth. 
David  would  have  descended  from  his  throne, 
and  have  passed  his  days  in  a  poor-house,  to 
have  enjoyed  our  advantages.  Abraham,  at 
the  distance  of  near  two  thousand  years,  re- 
joiced to  see  our  day,  saw  it,  and  was  glad. 

Therefore,  let  us  receive  it  with  joy.  Na- 
ture shows  off  her  beauties :  the  lambs  play ; 
the  birds  carol  their  notes— every  thing  seems 
to  welcome  the  approach  of  day.  Truly  light 
is  sweet,  and  a  pleasant  thing  it  is  for  the  eyes 
to  behold  the  sun.  And  shall  the  Gospel,  this 
day  of  good  things,  inspire  us  with  dread  and 
gloom  1  Is  it  not  intended,  is  it  not  adapted 
to  make  even  our  spirits  rejoice  in  God  our 
Saviour"!  And  was  it  not  thus  always  re- 
garded among  the  first  Christians  1 

Therefore  we  should  improve  it  with  dili- 
gence. The  sun  ariseth,  and  man  goeth  forth 
to  his  work  and  to  his  labour  until  the  eve- 
ning. The  night  is  for  inaction.  They  that 
sleep,  sleep  in  the  night ;  and  they  that  are 
drunken,  are  drunken  in  the  night  But  let 
us,  who  are  of  the  day,  be  sober.  And  know- 
ing the  time,  let  us  cast  off  the  works  of  dark- 
ness, and  let  us  put  on  the  armour  of  light. 
Advantages  infer  obligations,  and  produce  re- 
sponsibility. Where  much  is  given,  much 
will  be  required.  What  do  ye  more  than 
others  1  asks  the  Saviour.  And  he  has  a  right 
to  ask — 

He  also  says,  "Yet  a  little  while  is  the 
light  Avith  you.  Walk  while  ye  have  the 
Jight,  lest  darkness  come  upon  you.  Blessed 
Jesus  !  possess  me  with  thy  own  Spirit;  and 
henceforth  repelling  every  interruption,  and 
crushing  every  indecision  and  delay,  may  I 
make  thy  purpose  and  zeal  my  own :  "  I  must 
work  the  works  of  Him  that  sent  me  while  it 
is  day— the  night  cometh  wherein  no  man 
can  work." 


FEBRUARY  12. 

*  Jlnd  he  said,  Leave  us  not,  I  pray  thee  ;  for- 
asmuch as  thou  knoTvest  hoio  we  are  to  en- 


camp in  the  wilderness,  and  thou  mayett  bt 

to  us  instead  of  eyes." — Numb.  x.  31. 

Such  was  the  language  of  the  Jewish 
leader  to  Hobab,  the  son  of  Raguel  the  Midi- 
anite,  Moses'  father-in-law.  In  whatever 
condition  we  are  found,  how  numerous  are 
our  wants!  We  need  food  to  nourish  us, 
apparel  to  cover  us,  sleep  to  refresh  us, 
friendship  to  succour  us.  We  need  the  heart 
of  one  of  our  fellow-creatures,  and  the  hand 
of  another.  One  must  be  feet  to  us ;  another, 
eyes.  Who  is  self-sufficient  1  Who,  but 
under  the  delusion  of  pride  and  vanity,  would 
ever  affect  independence  1  The  eye  cannot 
say  unto  the  hand,  I  have  no  need  of  thee. 
Nor,  again,  the  head  to  the  feet,  I  have  nc 
need  of  you.  Nay,  much  more  those  mem- 
bers of  the  body  which  are  feeble,  are  neces- 
sary. Though  above  others  in  circumstances, 
we  may  be  inferior  to  them  in  grace,  or  expe- 
rience, or  some  particular  attainment.  David 
was  superior  to  Jonathan  in  divine  things ;  yet 
"  Jonathan  went  to  David  in  the  wood,  and 
strengthened  his  hands  in  God."  I  long  to 
see  you,  says  Paul  to  the  Romans,  that  I  may 
impart  unto  you  some  spiritual  gift,  that  ye 
may  be  established :  but  they  aided  and  con- 
firmed him  first :  for  they  came  down  to  meet 
him  as  far  as  Appii  Forum  and  the  Three 
Taverns ;  and  when  he  saw  them,  he  thanked 
God,  and  took  courage. 

Here  we  see  the  advantage  of  society.  A 
God  of  knowledge  and  truth  has  said,  It  i3 
not  good  for  man  to  be  alone ;  and  if  it  was 
so  with  regard  to  a  Paradise,  how  much  more 
with  regard  to  a  wilderness  !  Half  the  plea- 
sure of  solitude,  it  has  been  remarked,  arises 
from  our  having  a  friend  at  hand  to  whom 
we  can  say,  How  delightful  this  retirement 
is !  Ointment  and  perfume  rejoice  the  heart  : 
so  doth  a  man  his  friend  by  hearty  counsel. 
Why,  but  to  encourage  social  devotion,  did 
our  Saviour  say  to  his  disciples,  "  If  two  of 
you  shall  agree  on  earth  as  touching  any  thing 
that  they  shall  ask,  it  shall  be  done  for  them 
of  my  Father  which  is  in  heaven.  For  where 
two  or  three  are  gathered  together  in  my 
name,  there  am  I  in  the  midst  of  them." 
Why  did  he  send  forth  the  seventy,  two  by 
two,  in  their  mission  through  Judea,  but  to 
comfort  each  other  in  distress !  to  confer  with 
each  other  in  cases  of  perplexity  1  to  stimulate 
each  other  in  cases  of  languor  1  to  check  each 
other  in  cases  of  temptation  1  "  Two  are 
better  than  one ;  because  they  have  good  re- 
ward for  their  labour.  For  if  they  fall,  the 
one  will  lift  up  his  fellow:  but  woe  to  him 
that  is  alone  when  he  falleth ;  for  he  hath  not 
another  to  help  him  up." 

Let  none  despond.  As  all  are  required  to 
be  useful,  so  all  may  be  serviceable,  if  they 
will :  and  often,  far  beyond  the  probability  of 
their  condition,  or  their  own  hope;  for  hu- 
mility makes  a  good  man  modest  in  his  ex- 
pectations, as  well  as  in  his  pretensions. 


62 


FEBRUARY  13,  14. 


We  also  see  here,  that  confidence  in  God 
s  not  to  lead  us  to  disregard  any  advantages 
we  can  derive  from  ordinary  resources. 
Moses  had  the  engagement  of  God,  and  was 
even  under  a  miraculous  guidance :  yet  he 
does  not  overlook  the  assistance  he  could  de- 
rive from  his  father-in-law,  as  to  his  advice  in 
difficulties  ;  and  those  instructions,  which, 
from  his  knowledge  of  the  Wilderness,  he 
could  give  him,  with  regard  to  particular  situ- 
ations, and  their  conveniences  or  inconveni- 
ences. The  religion  of  the  Bible  is  always 
a  reasonable  service.  It  does  not  keep  a 
man's  eyes  upon  the  stars,  while  he  falls  over 
every  stumbling-block  in  his  way  ;  but  says 
to  him,  "  Let  thine  eyes  look  right  on,  and 
thine  eyelids  straight  before  thee  :  ponder  the 
path  of  thy  feet,  that  thy  goings  may  be  es- 
tablished." It  places  our  dependence  upon 
God;  but  that  reliance  is  favourable  to  ac- 
tivity, and  is  the  spring  of  it.  In  Him  we 
live,  move,  and  have  our  being ;  but  this  does 
hot  supersede  eating  and  drinking.  He 
teaches  us ;  but  we  are  to  read  and  hear  his 
word.  He  promises ;  but  he  will  be  inquired 
of  for  the  performance.  And  none  of  the 
aids  he  affords  us  render  needless  the  exercise 
of  prudence,  the  exertion  of  our  faculties,  the 
offices  of  friendship,  or  the  means  of  grace. 
u  Draw  nigh  to  God  ;  and  he  will  draw  nigh 
to  you." 


FEBRUARY  13. 

"  Turn  thee  unto  me,  and  have  mercy  upon  me  ; 
for  Jam  desolate  and  afflicted.  The  troubles 
of  my  heart  are  enlarged  :  O  bring1  thou  me 
out  of  my  distresses.  Look  upon  mine  afflic- 
tion and  my  pain  ;  and  forgive  all  my  sins." 
Psalm  xxv.  16 — 18. 

Surely  this  book  is  addressed  to  the  heart ; 
and  requires  sensibility  rather  than  talent  to 
understand  and  explain  it.  How  tender  here 
is  the  language  of  David.  And  how  instruc- 
tive too.  He  was  a  sufferer,  though  a  king, 
and  a  man  eminently  godly.  And  his  sor- 
rows were  not  superficial,  but  deep  and  de- 
pressing— "  the  sorrows  of  the  heart."  And 
while  hoping  for  their  diminution,  they  were 
"  enlarged." 

— But  he  is  a  petitioner,  as  well  as  a  suf- 
ferer ;  and  those  sorrows  will  never  injure  us 
that  bring  us  to  God.  Three  things  he  prays 
for. 

First.  Deliverance.  This  we  are  allowed 
to  desire,  consistently  with  resignation  to  the 
divine  will.  But  we  must  seek  it,  not  from 
creatures,  but  from  God,  who  has  said,  "  Call 
upon  me  in  the  day  of  trouble,  and  I  will  de- 
liver thee."  Nothing  is  too  hard  for  him — 
He  can  turn  the  shadow  of  death  into  the 
morning — Therefore,  says  David,  "  O  bring 
thou  me  out  of  my  distresses." 

Secondly.  Notice.     A  kind  look  from  God 


is  desirable  at  any  time,  in  any  eircumsl&ji. 
ces ;  but  in  affliction  and  pain,  it  is  like  lift 
from  the  dead.  Nothing  cuts  like  the  neg 
lect  of  a  friend  in  distress ;  nothing  soothes 
like  his  calls  and  inquiries,  and  sympathy,  and 
tears. — But  to  say,  Thou  God  seest  me ;  thou 
knowest  all  my  walking  through  thii  great 
wilderness — to  be  assured  that  he  is  attentive 
to  my  condition,  and  is  smiling  through  the 
cloud;  fills  the  heart,  even  in  tribulation, 
with  a  peace  that  passeth  all  understanding — 
Therefore,  says  David,  "  Look  upon  mine  af- 
fliction and  pain." 

Thirdly.  Pardon.  He  does  not  think  him- 
self sinless;  and  trials  are  apt  to  revive  a 
sense  of  guilt,  and  to  make  the  sufferer  fear- 
ful ;  and  to  induce  the  prayer,  "  Do  not  con- 
demn me."  We  will  also  venture  to  say,  that 
however  a  Christian  may  feel  his  sorrows,  he 
will  feel  his  sins  much  more.  These,  these 
are  the  burden  and  the  grief— Therefore, 
David  says,  "  Forgive  all  my  sins." 

This  was  his  meaning ;  and  I  hope  I  can 
make  it  my  own. — If  it  be  thy  pleasure,  re- 
lease me  from  my  complaint. — If  not,  and  the 
distress  is  continued,  to  try  me,  be  near  tc 
afford  me  a  sensible  manifestation  of  thy  fa- 
vour ;  let  me  see  thy  countenance ;  let  me 
hear  thy  voice,  saying,  "  I  remember  thee 
still." — Or  if  this  be  denied,  and  I  have  no 
claim  upon  thee  for  such  an  indulgence,  let 
me,  for  the  Redeemer's  sake,  be  absolved  and 
justified.  Remove  my  guilt,  whatever  be- 
comes of  my  grief — grief  then  cannot  be 
penal — cannot  be  injurious — 

"If  sin  be  pardon'd,  I'm  secure, 
Death  hath  no  sting  beside  : 
The  law  gives  sin  its  damning  povvet  , 
But  Christ,  my  ransom,  died." 


FEBRUARY  14. 

"  Ye  are  my  friends,  if  ye  do  -whatsoever  1  com- 
mand you." — John  xv.  14. 

He  does  not  say,  ye  are  the  subjects  of  my 
love ;  but,  "  Ye  are  my  friends,  if  ye  do  what- 
soever I  command  you."  You  may  love  an 
animal,  a  slave,  an  enemy;  but  neither  of 
these  can  be  your  friend ;  for  friendship  im- 
plies and  requires  what  their  condition  does 
not  admit.  It  is  a  remarkable  expression 
that  Moses  employs,  when  he  says,  "  If  thy 
brother,  the  son  of  thy  mother,  or  thy  son,  or 
thy  daughter,  or  the  wife  of  thy  bosom,  or  thy 
friend  who  is  as  thine  own  soul."  It  seems 
to  place  a  friend  above  all  the  relations  of 
kindred :  and  Solomon  does  not  scruple  to  say, 
"  There  is  a  friend  that  sticketh  closer  than  a 
brother."  Friendship  has  always  been  deem- 
ed essential  to  the  happiness  of  human  beings, 
and  indeed  to  their  very  honour :  for  it  would 
be  thought  disgraceful  as  it  is  disconsolate 
not  to  have  a  friend.  No  peculiarity  of  con- 
dition, or  elevation  of  rank,  sets  a  man  above 


FEBRUARY  15. 


te  attraction  and  utility  of  friendship.  Kings 
><ave  laid  aside  their  royalties  to  indulge  in  it; 
And  Alexander  would  have  found  a  conquer- 
ed world  a  kind  of  desert  without  an  Ephes- 
tion. 

It  is  needless  to  enlarge  on  the  excellency 
and  value  of  this  blessing.  Who  is  not  ready 
to  acknowledge  that  friendship  is  the  delight 
of  youth ;  the  pillar  of  age ;  the  bloom  of  pros- 
perity ;  the  charm  of  solitude ;  the  solace  of 
adversity  ;  the  best  benefactor  and  comforter 
in  this  vale  .of  tears  1  But  the  question  is, 
where  a  friend  is  to  be  found  ]  It  will  be 
allowed  that  many  who  wear  the  name  are 
unworthy  of  the  title ;  and  that  even  those 
who  are  sincere  in  their  professions,  may  be 
chargeable  with  infirmities.  Yet  even  human 
friendship  is  not  an  Utopian  good.  He  who 
says,  all  men  are  liars,  says  it  in  his  haste,  or 
from  a  heart  that  judges  of  others  by  itself. 
They  who  complain  most  are  commonly  the 
most  to  be  complained  of.  There  is  real 
friendship  to  be  found  on  earth.  But  there  is 
better  in  heaven.  And  in  our  text  we  have 
the  advantage  in  the  highest  of  all  examples. 
In  others,  we  may  have  the  reality,  and  even 
the  eminency  of  friendship,  but  in  the  Lord 
Jesus  we  have  the  perfection,  the  divinity 
of  it 

But  what  is  necessary  to  our  claiming  it  1 
Ye  are  my  friends,  says  he,  "  if  ye  do  what- 
soever I  command  you."  By  this  he  shows 
us,  that  though  he  is  the  friend,  he  is  also  the 
lawgiver.  Under  whatever  character  he  re- 
veals himself,  we  are  never  to  lose  sight  of 
the  Sovereign.  His  goodness  is  to  display  his 
greatness,  not  to  weaken  it.  He  is  the 
Prince  as  well  as  the  Saviour — He  "  com- 
mands" his  friends.  And  nothing  less  than, 
obedience  to  his  will  is  required  of  us.  It  is 
not  enough  to  read  it,  and  hear  it,  and  know 
it,  and  talk  of  it,  and  profess  it — we  must 
"do"  it.  And  our  obedience  must  be  impar- 
tial ;  we  must  do  "  whatsoever"  he  commands 
us.  Obedience  may  be  sincere,  without  being 
perfect  in  the  degree;  but  it  cannot  be  sin- 
cere, without  being  universal  in  the  principle 
and  disposition.  For  if  I  do  some  things 
which  lie  enjoins  me,  and  not  others,  it  fol- 
lows that  what  I  do,  I  do  from  some  other  mo- 
tive than  his  authority— for  this  would  lead 
me  to  observe  all  he  enjoins.  True  obedi- 
ence will  not  suffer  me  to  select,  any  more 
than  to  dictate — its  only  inquiry  is,  "  Lord, 
what  wilt  thou  have  ine  to  do  1"  He  who 
commands  me  to  enter  his  gates  with  thanks- 
giving, tells  me  also  to  enter  my  closet.  He 
who  forbids  me  to  steal,  tells  me  to  speak  evil 
of  ho  man.  Can  I  say,  with  David,  "  I  esteem 
all  thy  commandments  concerning  all  things 
to  be  right,  and  I  hate  every  false  way  V 

With  regard  to  the  connexion,  however, 

between  this  friendship  and  this  obedience, 

let  it  not  be  supposed  that  it  is  a  meritorious 

*ne — 3s  if  the  practice  deserved  the  pri-ileffe. 

5*  S 


This  is  impossible,  and  the  notion  subvert 
the  Gospel  of  Christ  Yet  it  is  a  certain  con- 
nexion ;  and  as  certain  both  in  its  exclusion 
and  inclusion  as  the  nature  of  things  and  the 
word  of  truth  can  make  it.  And  it  is  an  en- 
couraging connexion.  Had  the  requisition 
turned  on  worldly  honour,  or  wealth,  or  ge- 
nius, or  science,  many  must  have  despaired. 
But  the  essential  is  not  derived  from  condi- 
tion, but  conduct.  It  i3  therefore  within  the 
reach  of  the  poor,  as  well  as  of  the  rich ;  and  of 
the  illiterate,  as  well  as  the  learned.  All 
may  be  great  in  the  sight  of  the  Lord ;  and 
he  is  the  greatest,  whatever  be  his  circum- 
stances in  life,  who  best  obeys  his  Lord  and 
Saviour.  Mary  was  blessed  in  being  his  mo- 
ther ;  but  this  was  a  privilege  necessarily  con- 
fined to  one  individual.  He,  therefore,  when 
he  heard  the  exclamation  of  the  woman, 
Blessed  be  the  womb  that  bare  thee,  and  the 
paps  which  thou  hast  sucked !  instantly  men- 
tions a  way  to  a  higher  privilege,  and  which 
lies  open  to  every  one — "  Yea,  rather,  blessed 
are  they  that  hear  the  word  of  God,  and 
keep  it." . 

Pray,  therefore,  "  O  that  my  feet  were  di- 
rected to  keep  thy  precepts !"  "  Many  wil 
entreat  the  favour  of  the  prince,  and  ever} 
one  is  a  friend  to  him  that  giveth  gifts."  Bui 
when  you  seek  the  regards  of  the  great,  whal 
base  compliances  are  often  necessary  to  please 
them — and  you  are  never  sure  of  succeeding 
— and  when  you  succeed — what  have  yoi 
gained?  But  His  work  is  honourable  anc 
glorious.  If  you  seek,  you  are  sure  to  find 
And  whoso  findeth  him,  findeth  life,  and  shall 
obtain  favour  of  the  Lord.  However  unob- 
served or  neglected  among  men  you  may  be 
no  one  can  pass  your  door,  and  say,  "  There 
dwells  a  friendless  person." 

Lord  Brooks  was  so  charmed  with  that  rare 
and  accomplished  personage,  Sir  Philip  Syd- 
ney, that  he  would  have  no  other  inscription  on 
his  tomb  than  this — "  Here  lies  the  friend  of 
Sir  Philip  Sydney." 

Ah !  says  the  Christian,  I  envy  not  those 
whose  sepulchre  will  be  adorned  with  the 
trophies  of  war,  the  pride  of  heraldry,  or  the 
renown  of  science.  Let  my  humble  grave 
tell,  and  tell  truly — "Here  lies  the  friend  of 
Christ." 


FEBRUARY  15. 

"And  all  the  people  saw  him  walking  and 
praising  God:  and  they  knew  that  it  was  he 
which  sat  for  alms  at  the  Beautiful  gate  of 
the  Temple :  and  they  were  filled  with  won- 
der  and  amazement  at  that  which  had  hap 
pened  unto  him." — Acts  iii.  9,  10. 
His  walking  was  a  proof  of  the  reality  ant" 

perfection  of  the  cure.     His  praising  God  ws 

the  proper  improvement  of  it. 

But  what  an  attestation  was  here  to  the  oi 

vine  mission  of  the  Apostles,  and  sc  to  Ik 


54 


FEBRUARY  16. 


truth  of  Christianity  itself!  We  speak,  said 
they,  in  his  name  who  was  crucified — and  if 
you  ask  for  a  proof  of  it,  we  will  act  in  his 
Name.  Bring  forth  your  dumb,  and  we  will 
give  them  speech ;  your  blind,  and  we  will 
open  their  eyes ;  your  sick,  and  we  will  heal 
them;  your  lame,  and  we  will  make  them 
leap  as  an  hart.  This  was  evidence  adapted 
to  persons  of  every  rank  and  capacity.  It  re- 
quired no  laboured  process  of  reasoning  and 
eloquence.  It  was  the  broad  seal  of  heaven, 
which  all  could  see  and  understand. 

And  there  was  nothing  like  artifice  or  collu- 
sion in  these  miracles.  Take  the  case  before  us. 
The  patient  resided,  not  in  a  remote  place, 
but  in  Jerusalem ;  that  is,  in  the  midst  of  the 
enemies  of  the  Apostles.  He  had  been  lame 
from  his  mother's  womb.  He  was  now  up- 
wards of  forty  years  old.  He  was  well  known : 
he  was  a  beggar.  Multitudes  had  seen  him : 
many  had  relieved  him  ;  and  many  had  han- 
dled him — for  he  was  carried  daily  to  the  place 
of  begging.  And  this  was  not  an  obscure 
corner,  but  the  entrance  into  the  Temple. 
And  the  thing  was  not  done  in  the  night,  but 
at  nine  o'clock  in  the  morning,  when  there 
was  a  concourse  cf  ;«eople. 

Put  all  this  tog  j'jer ;  and  then  ask  whether 
any  thing  could  "_y  ve  been  fairer.  Could  any 
thing  have  been  more  open  to  detection,  had 
there  been  any  imposture'?  Compare  such 
an  achievement  with  the  prodigies  of  Hea- 
thenism, and  the  miracles  of  the  Romish 
Church. 

And  see,  also,  what  can  equal  the  credulity 
of  unbelievers !  What  is  the  faith  of  a  Chris- 
tian, to  their  belief?  Christians  believe  dif- 
ficulties, because  the  truth  of  them  is  abun- 
dantly confirmed  ;  but  they  admit  improbabili- 
ties and  impossibilities.  Their  rejection  of 
the  Gospel  cannot  arise  from  an  intellectual, 
but  a  moral  cause.  They  do  not  want  evi- 
dence, but  disposition — they  receive  not  the 
love  of  the  truth,  that  they  might  be  saved. 
Therefore,  how  can  they  escape,  if  they  neg- 
lect so  great  salvation ;  which  at  the  first  be- 
fan  to  be  spoken  by  the  Lord,  and  was  con- 
rmed  unto  them  by  those  that  heard  him ; 
God  also  bearing  them  witness,  both  with 
signs  and  wonders,  and  with  divers  miracles, 
and  gifts  of  the  Holy  Ghost,  according  to  his 
own  will? 

Need  I  tremble  for  the  cause  of  Christiani- 
ty ?  Need  my  reason  be  ashamed  of  my 
faftn  i 

'  Hence,  and  for  ever,  from  my  heart, 
I  bid  my  doubts  and  fears  depart ; 
And  to  those  hands  my  soul  resign 
That  bear  credentials  so  divine.'- 


FEBRUARY  16. 

'•  Vhey  serve  not  thy  pods,  nor  worship  the 
golden  image  which  thou  hast  set  up." — Dan. 
iii.  12. 

The  refusal  of  these  three  voung  men  was 


as  trying  as  it  was  noble.  The  resolution  has 
immortalized  them.  Let  us  observe  how 
much  they  had  to  overcome  in  adhering  to  h. 

They  could  plead  authority.  Here  was 
the  command  of  their  sovereign:  and  good 
men  are  to  be  good  subjects.  They  honoui 
principalities  and  powers ;  they  obey  magis 
trates,  and  are  ready  to  every  good  work. 
But  there  is  a  difference  between  civil  and 
spiritual  claims.  We  are,  indeed,  to  render 
unto  Csesar  the  things  that  are  Cesar's ;  but 
we  must  also  render  unto  God  the  things  that 
are  God's.  If  any  being  requires  us  to  do 
what  is  opposed  to  the  revealed  will  of  God,  we 
are  prevented  by  an  authority  from  which  there 
can  lie  no  appeal ;  and  we  ought  to  obey  God 
rather  than  man.  Thus  the  midwives  did  not 
a3  the  King  of  Egypt  commanded  them,  but 
saved  the  men-children  alive :  "  And  it  came 
to  pass,  because  the  midwives  feared  God, 
that  he  made  them  houses." 

This  conscientiousness,  however,  has  often 
given  the  conduct  of  God's  servants  an  ap- 
pearance of  insubordination  and  revolt ;  and 
their  enemies  have  not  failed  to  seize  it,  and 
turn  it  to  their  discredit.  Jesus  was  not  Cae- 
sar's friend ;  and  stirred  up  the  people.  The 
Apostles  turned  the  world  upside  down.  And, 
doubtless,  Shadrach,  Meshach,  and  Abednego, 
were  censured  and  vilified  for  their  disloy- 
alty. 

They  could  plead  obligation.  Nebuchad- 
nezzar was  not  only  their  sovereign,  but  their 
friend  and  benefactor.  He  had  educated  them 
in  a  princely  manner,  and  advanced  them  to i 
the  most  honourable  charges.  And  nothing 
tries  like  tenderness.  Benefits  attract  and 
attach  the  heart :  and  good  men  are  the  most 
susceptible  of  gratefiil  impressions.  One  of 
the  most  painful  things  in  the  world  to  an  in- 
genuous mind,  is  to  refuse  the  wishes  of  one 
who  has  done  much  for  him ;  for  there  is  no- 
thing in  which  he  would  more  delight,  were 
he  not  restrained  by  principle.  Suppose  a 
dutiful  child.  He  loves  and  honours  his  pa- 
rents; and  he  ought -to  honour  them.  These 
parents,  in  other  respects,  are  kind  and  good — 
but  they  are  worldly,  and  require  him  to  go 
into  the  dissipations  of  life ;  they  are  irreligi- 
ous, and  forbid  him  to  attend  what  according 
to  his  conviction,  is  the  truth  of  God — and, 
instead  of  threatening,  they  weep  over  him, 
and  beseech  him,  by  every  tender  motive,  not 
to  break  their  hearts,  nor  bring  down  their 
gray  heirs  with  sorrow  to  the  grave.  Now 
to  loosen  from  such  embraces  and  entreaties ; 
and  act  a  part  that  looks  like  disrespect — at 
the  hearing  of  a  voice  that  cries,  "  He  that 
loveth  father  or  mother  more  than  me,  is  not 
worthy  of  me :"  here  is  a  trial  hardly  support- 
able. And  much  of  this,  these  young  men 
would  feel,  at  the  thought  of  the  favours 
which  had  been  heaped  upon  them. 

They  could  plead  universality  of  ccmpli- 
ance.  All  besides  obey  ;  and  why  should  the\ 


FEBRUARY  17. 


55 


gland  alone,  and  affect  to  oe  better  than  every 
one  else  ?  How  often  is  this  objection  thrown 
out !  Singularity,  for  its  own  sake,  argues  a 
little  and  a  vain  mind  :  vain,  because  it  seeks 
notice  ;  and  little,  because  it  can  attain  it  in 
no  better  way.  In  things  harmless  and  indif- 
ferent, we  may  lawfully  conform  to  the 
usages  of  the  day  and  place  wherein  we  live  ; 
but  where  truth,  and  duty,  and  conscience 
are  concerned,  we  must  be  steadfast  and  im- 
moveable, though  deserted,  opposed,  ridiculed 
by  all ;  and  by  unsought,  but  indispensable 
singularity,  evince  the  purity  of  our  motives, 
p.nd  the  dignity  of  our  principles.  So  did 
Abdiel, 


-Faithful  found 


Among  the  faithless,  faithful  he 

Among  innumerable  false,  unmov'd, 

Unshaken,  unseduced,  unterrified ; 

His  loyalty  he  kept,  his  love,  his  zeal. 

Nor  number,  nor  example,  with  him  wrought 

To  swerve  from  truth,  or  change  his  constant  mind, 

Though  single." 

So  did  Joshua,  and  Caleb,  and  Lot,  and  Noah. 
And  all  Christians  are  required  not  to  be  con- 
formed to  the  world.  And  Jesus  died  to  re- 
deem and  purify  unto  himself  a  peculiar  peo- 
ple; and  peculiar  they  must  be  while  the 
multitude  do  evil.  Well,  said  these  sufferers, 
if  all  yield,  we  must  not — we  will  not — 
whatever  be  the  consequence. 

And  they  could  plead  the  dreadfulness  of 
the  penalty.     We  are  often  ready  to  justify 
or  excuse  our  conduct  by  the  pressure  of  cir- 
cumstances ;  and  to  allege  that  the  trial  is  too 
great  for  our  virtue.     And  what  is  the  trial ? 
What  are  our  difficulties  and  perils  in  the 
path  of  duty  1     If  we  follow  such  a  course — 
Well,  shall  we  be  bound  to  the  stake  ?  or 
thrown  into  a  den  of  lions'?  or  a  fiery  fur- 
nace? No.  Shall  we  then  be  deprived  of  our 
liberty  ?  and  confined  in  a  prison  ?  or  be 
stripped  of  our  property  1  and  reduced  to  beg- 
gary ?    No  such  thing — Blessed  be  the  laws 
of  this  happy  land.  Behold  our  jeopardies  and 
sacrifices !   We  may  lose  a  trifle  of  our  profit 
by  not  selling  or  working  on  the  Sabbath. 
We  may  have  less  to  hoard  by  giving  alms  to 
the  needy.    If  we  follow  our  convictions,  we 
may  lose  the  smile  of  a  friend ;  or  incur  the 
sneer  of  a  fool.   By  the  reedeeming  our  time, 
we  may  even  be  constrained  to  leave  the  bed 
of  sloth  a  little  earlier  in  the  morning— 
These  are  our  tribulations  because  of  °the 
Word  !    These  are  the  martyrs  of  our  day  ! 
Ye  professors  of  religion,  who  can  exercise  no 
self-denial,  who  can  take  up  no  cross ;  "  If 
thou  hast  run  with  the  footmen,  and  they 
have  wearied  thee,  then  how  canst  thou  con- 
tend with  horses  1    And  if  in  the  land  of 
pea^e,  wherein  thou  trustedst,  they  wearied 
thee,  then  how  wilt  thou  do  in  the  swelling 
>f  Jordan  ?"     Look  at  these  youths  !     What 
had  they  to  lose  !     What  to  suffer !     A  fiery 
luuiace  !  Before  their  eyes  !  Into  which  they 
were  to  be  instantly  thrown ! 


FEBRUARY  17. 

:  Rejoice  the  soul  of  thy  servant? 
Psalm  lxxxvi.  4. 


The  queen  of  Sheba  not  only  admired  Sa- 
lomon, but  hailed  his  attendants.  "  Happy  are 
thy  men,  and  happy  are  these  thy  servants 
that  stand  continually  before  thee."  What 
then  is  it  to  be  a  servant  of  the  King  of  kings 
and  Lord  of  lords ! 

A  servant  of  God,  however,  is  not  one  that 
only  subserves  his  designs.  This,  by  an  over- 
ruling Providence,  all  do,  even  the  wicked 
themselves.  But  one,  who,  from  conviction 
and  disposition,  resigns  himself  to  his  will, 
and  holds  himself  at  his  disposal.  One  who 
always  asks,  "  Lord,  what  wilt  thou  have  me 
to  do  V  always  prays,  "  Let  the  words  of  my 
mouth,  and  the  meditation  of  my  heart,  be 
acceptable  in  thy  sight,  O  Lord,  my  strength 
and  my  redeemer." 

And  can  such  a  man  as  this  want  spiritual 
joy  1  Yes,  even  David  himself,  that  eminent 
servant  of  God,  prays,  "  Rejoice  the  soul  of 
thy  servant."  We  ask,  If  I  am  his,  why  am  I 
thus1?  We  think  our  course  of  experience 
singular;  but  while  we  complain,  we  are 
passing  by  the  very  landmarks  which  those 
who  have  gone  before  us  have  set  up  to  tell 
us  that  we  are  right.  Our  state  is  one  thing, 
our  joy  is  another :  the  former  remains  always 
the  same,  the  latter  often  varies. 

Our  safety  does  not  depend  upon  our  know- 
ledge ;  but  our  comfort  is  much  affected  by 
it ;  and  sometimes  a  servant  of  God  has  but 
very  imperfect  views  of  those  glorious  traths 
which  make  us  "  free  indeed."  Sometimes  he 
may  be  depressed  by  his  bodily  frame  and  in- 
firmities. Sometimes,  too,  he  is  under  divine 
rebuke  for  sin — for  this  it  is  that  separates  be- 
tween God  and  the  soul.  We  should  therefore 
search  and  try  our  ways.  Is  there  not  a 
cause  1  If  the  consolations  of  God  are  small 
with  us,  is  there  no  secret  thing  with  us  ?  Is 
there  no  worm  at  the  root  of  our  withering 
gourd  ?  No  Achan  in  the  camp,  the  troubler 
of  Israel  ?  Joab  besieges  Abel,  and  threatens 
to  destroy  it.  A  woman  cries  out  to  him  to 
know  the  cause.  He  answers,  There  is  one 
Sheba,  the  son  of  Bichri,  a  traitor  to  the  king. 
Cast  him  over  the  wall,  and  I  will  withdraw. 
And  so  it  was.  And  thus,  if  we  would  have 
peace  with  God,  we  must  sacrifice  everv  . 
usurper,  saying, 

"  The  dearest  idol  I  have  known, 

Whate'er  that  idol  be, 
Help  me  to  tear  it  from  thy  throne. 
And  worship  only  Thee." 

— But  a  servant  of  God  will  value  what  he 
may  want.  He  prizes  it,  not  only  because  God 
has  commanded  and  promised  it ;  but  because 
he  knows,  from  experience,  that  the  joy  of  the 
Lord  is  his  strength.  He  has  seen  how  it  em- 
boldened his  profession,  and  enlivened  his 
zeal,  and  weaned  his  heart  from  the  world, 
and  revived  him  in  the  midst  of  trouble.     He 


56 


FEBRUARY  18,  19. 


iias  tasted  its  sweetness.  He  can  never  lose 
the  relish  of  it ;  and  this  excites  him  to  pray, 
'  Restore  unto  me  the  Joy  of  thy  salvation." 

For  he  is  sure  that  God  is  alone  the  source 
and  giver  of  it,  and  therefore  to  Him  he  goes 
— "  Rejoice  the  soul  of  thy  servant."  It  is 
very  desirable  to  see  the  morning  after  a 
dark  night ;  and  the  spring  after  a  cold  barren 
winter.  But  what  makes  the  morning,  and 
the  spring  1  Not  all  the  lamps  or  fires  in  the 
world ;  but  the  sun.  And  the  Lord  God  is 
the  sun,  as  well  as  the  shield  of  his  people. 
All  our  light,  and  life,  and  bloom,  are  from 
Him :  and  in  him  is  our  fruit  found.  He  is 
the  God,  not  only  of  all  grace,  but  of  all 
comfort. 

It  is  he  that  comforts  us  in  any  of  our  com- 
mon mercies ;  otherwise  our  sleep  would  not 
refresh  us,  nor  our  food  nourish  us,  nor  our 
friends  cheer  us.  And  what  would  the  means 
of  grace  be,  if  he  was  not  in  them  1  God,  says 
the  Apostle,  comforted  us  by  the  coming  of 
Titus— not  Titus,  but  God  by  Titus.  Who 
then  is  Paul,  and  who  is  Apollos,  but  minis- 
ters by  whom  ye  believed,  even  as  God  gave 
to  every  man  1  Luther  says,  it  is  as  easy  to 
make  a  world,  as  to  ease  a  troubled  con- 
science.— But 

"  The  troubled  conscience  knows  Thy  voice : 
Thy  cheering  words  awake  our  joys; 
Thy  words  allay  the  stormy  wind, 
And  calm  the  surges  of  the  mind." 


FEBRUARY  18. 

'•  Making'  request,  if  by  any  means  now  at 
length  I  might  have  a  prosperous  journey 
by  the  will  of  God  to  come  unto  you.  For  I 
wng  to  see  you,  that  I  may  impart  unto  you 
some  spiritual  gift,  to  the  end  ye  may  be 
established." — Rom.  i.  10,  11. 

At  this  time  Paul  had  not  seen  Rome. 
But  how  natural  was  it  in  a  man  of  his  taste 
and  intelligence  to  wish  to  see  it !  Nothing 
had  made  such  a  figure  in  history  as  this  im- 
perial city.  From  a  kind  of  village,  it  ex- 
tended in  a  course  of  years  till  it  became  the 
mistress  of  the  nations,  and  the  metropolis  of 
the  world.  How  powerfully  must  curiosity 
have  been  awakened — by  its  extent,  its 
majesty,  its  edifices,  its  institutions,  its  laws, 
and  customs !  Paul  was  also  a  citizen  ;  and 
while  some,  with  a  great  ransom,  purchased 
thi3  privilege,  he  was  free-born.  Yet  his 
'">nging  to  see  it  was  not  to  indulge  the  man 
and  the  Roman,  but  the  Christian  and  the 
Apostle — He  longed  to  impart  to  the  beloved 
and  called  of  God  there,  some  "  spiritual 
benefit." 

But  see  the  order  of  divine  grace.  Before 
he  was  useful  to  them,  they  imparted  some 
spiritual  benefit  to  him,  and  established  his 
wavering  confidence.  For  when  he  had  land- 
ed at  Puteoli,  and  advanced  towards  Rome, 
flie  brethren  came  to  meet  him  as  far  as  the 


Appii  Forum  and  the  Three  Taverns 
"whom  when  Paul  saw,  he  thanked  God, 
and  took  courage."  Here  we  see,  that  the 
most  eminent  servants  of  God  may  be  depress- 
ed and  desponding ;  and  that  it  is  possible 
for  them  to  derive  assistance  and  comfor* 
from  those  who  are  much  inferior  to  them  in 
office,  condition,  abilities,  and  grace.  There 
is  no  such  thing  as  independence.  Let  none 
be  proud.  Let  none  despair.  The  Christian 
church  is  a  body ;  and  the  body  is  not  one 
member,  but  many.  "If  the  foot  shall  say. 
Because  I  am  not  the  hand,  I  am  not  of  the 
body ;  is  it  therefore  not  of  the  body  1"  The 
eye  cannot  say  to  the  hand,  I  have  no  need 
of"  thee ;  nor  the  head  to  the  feet,  I  have  no 
need  of  you. 

But  how  was  this  prosperous  journey  ac- 
cording to  the  will  of  God,  for  which  he  made 
so  many  requests,  accomplished  1  How  lit- 
tle did  he  imagine  the  way  in  which  he  was 
to  visit  this  famous  city — He  enters  it,  in- 
deed— but  in  the  character  of  a  prisoner, 
driven  thither  by  persecution ;  and  after  be- 
ing shipwrecked  upon  a  certain  island  !  So 
high  are  God's  thoughts  above  our  thoughts, 
and  his  ways  above  our  ways !  So  little  do 
we  know  what  we  pray  for!  So  often  by 
strange,  and  sometimes  by  terrible  things  in 
righteousness,  does  he  answer  us  as  the  God 
of  our  salvation !  So  fulfils  He  the  promise 
— "  I  will  bring  the  blind  by  a  way  that  they 
knew  not ;  I  will  lead  them  in  paths  that 
they  have  not  known :  I  will  make  darknesa 
light  before  them,  and  crooked  things  straight 
These  things  will  I  do  unto  them,  and  not 
forsake  them." 


FEBRUARY  19. 

"  And  when  he  thought  thereon,  he  wept." 
Mark  xiv.  72. 

Doddridge  supposes  that  this  is  intended 
to  express,  not  only  the  immediate  sensibility 
of  Peter,  but  his  feeling  through  lite ;  and 
that  he  always  wept  at  the  thought  of  his  vile 
and  ungrateful  conduct.  His  sin  was  cer- 
tainly very  aggravated ;  and,  with  aV  his  tail- 
ings, he  was  a  man  of  very  tender  affections, 
and  great  ingenuousness. 

But  sorrow  arising  from  such  a  source  is 
not  peculiar  to  our  Apostle.  All  the  people 
of  God  should  feel  a  penitent  disposition  at 
the  review  of  their  sin. 

And  who,  when  they  look  back,  can  be  at 
a  loss  for  materials  of  self-accusation  and  con 
trition  ]  There  are  the  sins  of  our  unregene- 
rate  condition.  There  are  the  sins  we  have 
been  capable  of,  since  we  have  been  called 
to  the  knowledge  of  the  truth.  All  these  we 
are  to  judge  of,  not  by  their  grossness,  but  by 
their  guilt.  In  the  number  of  our  sins,  wt 
are  to  rank  our  omissions  of  duty ;  our  non 
improvement  of  our  time  and  talents ;  thf 


FEBRUARY  20. 


defectiveness  of  our  aims  and  motives ;  and 
the  departures  of  our  heart  in  love  and  confi- 
dence from  the  blessed  God. 

Some  would  prevent  the  effect  of  such 
self-inspections,  by  the  notion,  that  there  is 
no  evil  in  the  sins  of  God's  people.  But  their 
sins  are  worse  than  those  of  others,  by  reason 
of  the  nearer  relations  in  which,  and  the 
greater  obligations  under  which,  they  are 
committed.  They  have  also,  in  sinning, 
greater  difficulties  to  overcome.  They  have 
net  only  to  sin  against  greater  love,  but 
greater  light :  and  they  have  been  convinced 
of  the  evil  and  bitterness  of  sin ;  and  have  had 
a  wounded  spirit  which  they  could  not  bear. 
Their  sins,  also,  are  more  injurious  with  re- 
gard to  others :  distressing  the  strong ;  stum- 
bling the  weak  ;  confirming  the  prejudiced ; 
hardening  the  wicked ;  causing  the  enemies 
of  the  Lord  to  blaspheme,  and  the  way  of 
truth  to  be  evil  spoken  of.  And  is  all  this 
nothing  1  Did  Micah  think  so  1  Who,  says 
he,  is  a  God  like  unto  him,  who  passes  by  the 
transgression  of  the  remnant  of  his  heritage  ? 

But  suppose  the  Christian  is  led  to  see, 
that  his  standing  is  secure  ;  and  that  God  is 
pacified  towards  him.  Will  he  weep  then  1 
Yes ;  he  will  weep  the  more.  The  goodness 
of  God  will  lead  him  to  repentance ;  and  he 
will  sorrow  after  a  godly  sort,  like  a  dying 
saint,  who  being  asked  why  he  wept  ]  an- 
swered, I  weep — not  that  my  sins  may  he 
pardoned — but  because  I  hope  they  are  par- 
doned. 

Let  us,  then,  never  be  ashamed  or  afraid 
of  such  tears  as  Peter  shed.  Nothing  is  so 
becoming  and  reasonable.  Other  grief  may 
be  excused ;  but  this  can  be  justified.  Other 
sorrow  may  render  us  amiable  in  the  eyes  of 
our  fellow-creatures ;  but  this  is  extolled  of 
God :  "  The  sacrifices  of  God  are  a  broken 
spirit :  a  broken  and  a  contrite  heart,  O  God, 
thou  wilt  not  despise."  This  brings  us  with- 
in the  reach  of  the  promises — "  They  that 
sow  in  tears,  shall  reap  in  joy ;"  "  Blessed 
are  they  that  mourn,  for  they  shall  be  com- 
forted." It  is  not  easy,  or  perhaps  possible, 
to  make  others  comprehend  this — but  there 
is  a  pleasure  even  in  the  frame  itself;  and 
they  who  are  the  subjects  of  it  well  know, 
that  their  happiest  moments  are  their  most 
tender  ones ;  and,  with  Augustine,  they  can 
bless  God  for  the  "  grace  of  tears."  Here  is 
a  proof  of  our  being  under  the  renewing  of 
the  Holy  Ghost  If  the  heart  of  stone  was 
not  taken  away,  how  could  I  feel  and  grieve  1 
And  if  there  was  nothing  in  me  but  nature, 
how  could  I  feel  and  grieve  for  sin  1  There 
is  nothing  more  useful  in  the  divine  life  than 
this  disposition.  It  endears  the  Saviour  and 
his  atonement,  and  his  righteousness,  and  his 
intercession,  and  his  grace.  It  makes  me 
cautious  and  circumspect :  in  this  temper  of 
mind  I  cannot  expose  myself  to  temptation, 
or  trifle  with  sin ;  but  be  always  watchful 
H 


and  prayerful, 
eth  always. 


57 

Blessed  is  the  man  that  fear 


'  Tis  joy  enough,  my  All  in  All, 

At  thy  dear  feet  to  lie : 
Thou  wilt  not  let  me  lower  fall. 
And  none  can  higher  fly." 


FEBRUARY  20. 

"  Ye  shall  go  forth,  and  grow  up  as  edits  of 
the  stall." — Malachi  iv.  2. 

They  were  before  in  darkness  and  dis- 
ease ;  both  of  which  confine.  But  the  Sun 
of  righteousness  arises,  and  with  healing  un- 
der his  wings :  and  thus  the  true  light  now 
shining,  and  health  being  restored,  they  be- 
come free  and  active — They  go  forth,  and 
— grow  up  as  calves  of  the  stall. 

For  even  now  they  have  not  attained :  they 
are  not  already  perfect.  Nor  are  they  to  re- 
main what  they  are,  but  to  increase  with  all 
the  increase  of  God.  Some  tell  us  there  is 
no  growth  in  grace — As  if  Christians  could 
not  be  more  wise,  more  humble,  more  pa- 
tient, more  zealous,  than  they  are — As  if 
Paul's  commendation  of  the  Thessalonians 
wa3  a  falsehood,  when  he  told  them  that  their 
faith  grew  exceedingly,  and  the  charity  of 
every  one  of  them  towards  each  other  abound- 
ed— As  if  Peter  enjoined  an  absurdity  when 
he  admonished  Christians  to  grow  in  grace, 
and  in  the  knowledge  of  their  Lord  and 
Saviour — As  if  God  himself  mocked  or  tri- 
fled when  he  said,  "  The  righteous  shall  hold 
on  his  way ;  and  he  that  hath  clean  hands 
shall  wax  stronger  and  stronger !" 

We  are  not  to  deny  what  God  has  done  for 
our  souls.  Yea,  we  ought  to  be  thankful,  if 
we  have  only  light  enough  to  see  our  dark- 
ness, and  feeling  enough  to  be  sensible  of  our 
hardness. 

"  Cold  as  I  feel  this  heart  of  mine, 
Yet,  since  I  feel  it  so, 
It  yields  some  hope  of  life  divine 
Within,  however  low." 

But  though  we  must  not  despise  the  day  oi 
small  things,  we  are  not  to  be  satisfied  with 
it.  A  day  of  greater  things  is  attainable ;  and 
if  we  do  not  aspire  after  it,  we  have  rea- 
son to  suspect  even  the  reality  of  our  reli- 
gion. Spiritual  principles  may  be  weak,  but 
if  they  are  divine,  they  will  evince  it  by  a 
tendency  to  growth. 

The  sacred  writers  express  this  progres- 
sion by  every  kind  of  growth. — By  humati 
growth — We  read  of  babes,  little  children, 
young  men,  and  those  of  full  age,  who  have 
their  senses  exercised,  by  reason  of  use,  to 
discern  both  good  and  evil. — By  vegetable 
growth — Thus  we  read,  first  the  blaws,  then 
the  ear,  and  after  that  the  full  corn  in  the  ear : 
they  shall  spring  as  among  the  grass,  as  wil- 
lows by  the  water-courses ;  they  shall  grow 
as  the  lily,  they  shall  grow  as  the  vine.— 
Here  we  have  animal  growth — They  sha'i 


58 


FEBRUARY  21. 


grow  up  as  calves  of  the  stall.  No  creatures 
perhaps  increase  so  rapidly  and  observably  as 
these,  especially  when,  as  here,  they  are 
well  attended  and  fed,  and  for  the  very  pur- 
pose of  bettering. 

We  have  sometimes  been  reminded  of  the 
truth  of  this  image,  by  the  spiritual  reality. 
We  have  seen  those,  who,  in  a  little  time, 
have  surprised  all  around  them,  by  their  pro- 

fress  in  the  divine  life.  So  clear  and  full 
ave  been  their  views  of  the  things  of  God. 
So  established  have  their  hearts  been  with 
grace.  So  simply  and  entirely  have  they  de- 
pended upon  the  Saviour.  So  decided  have 
they  been  in  their  separation  from  the  spirit 
of  the  world ;  and  yet  so  concerned  to  be  useful 
in  it  So  spiritual  have  they  been  in  their  con- 
versation :  and  yet  so  free  from  all  religious 
grimace  and  affectation.  So  ready  have  they 
been  to  do  good  and  communicate  in  the  cause 
of  the  poor,  and  the  cause  of  Christ.  Such  a 
living  sacrifice  have  they  presented  in  their 
bodies  and  spirits.  So  have  they  adorned  the 
doctrine  of  God  our  Saviour  in  all  things. 

But,  alas !  as  to  many  of  us,  we  have  rea- 
son to  exclaim,  "  My  leanness,  my  leanness !" 
How  little  progress  have  we  made  in  religious 
knowledge,  experience,  practice,  and  useful- 
ness, though  we  have  possessed  every  advan- 
tage, and  long  enjoyed  the  means  of  grace.  Af- 
ter all  the  discipline  of  his  family,  the  instruc- 
tions of  his  word,  the  ordinances  of  his  house, 
how  dull  are  our  ears  of  hearing !  how  slow 
of  heart  are  we  to  believe !  how  much  do 
our  souls  cleave  unto  the  dust !  how  affected 
are  we  with  the  things  of  time  and  sense ! 
and  how  little  actuated  are  we  by  the  powers 
of  a  world  to  come !  At  present  the  compari- 
son reproves  us. 

But  let  it  also  excite  and  encourage.  It 
not  only  reminds  us  of  our  duty,  but  of  our  pri- 
vilege. This  growth  is  not  only  commanded 
but  promised — It  is  therefore  attainable.  And 
we  know  the  way  to  our  resources.  Jesus 
came,  not  only  that  we  might  have  life,  but 
have  it  more  abundantly.  "  He  giveth  power 
to  the  faint ;  and  to  them  that  have  no  might 
he  increaseth  strength.  Even  the  youths 
shall  faint  and  be  weary,  and  the  young  men 
shall  utterly  fall :  but  they  that  wait  upon  the 
Lord  shall  renew  their  strength ;  they  shall 
mount  up  with  wings  as  eagles ;  they  shall 
run,  and  not  be  weary ;  and  they  shall  walk, 
and  not  faint." 


FEBRUARY  21. 

"And  the  soul  of  the  people  -was  much  discour- 
aged because  of  the  ■way." — Numb.  xxi.  4. 

Thf  ""iople  of  God  are  held  forth  under  va- 
rious characters  in  the  Scriptures:  and  no 
one  of  them  all  is  more  common,  more  just, 
more  pleasing,  more  instructive,  than  the 
image  of  strangers  and  pilgrims  upon  earth. 


And  who  knows  not  what  a  beautiful  use 
Bunyan  has  made  of  it — 

"  Ingenious  dreamer,  in  whose  well-told  tale 
Sweet  fiction  and  sweet  truth  alike  prevail. 

. —  whose  pilgrim  marks  the  road, 

And  guides  the  progress  of  the  soul  to  God." 

But  what  is  there  in  the  way  to  discourage 
the  soul  of  the  travellers  heaven-ward? — 
Much.  Sometimes  they  are  affected  by  the 
length  of  the  way.  For  hope  deferred  maketh 
the  heart  sick.  This  was  the  case  with  Israel 
at  this  time  :  for  instead  of  passing  through 
the  land  of  Edom,  they  had  to  fetch  a  compass 
all  around  the  borders ;  and  all  this  in  a  wil- 
derness too,  and  under  a  burning  sky.  If  a 
traveller,  after  supposing  he  was  near  his 
journey's  end,  was  to  learn  that  it  was  yet 
many  miles  off — all  worn  and  weary,  his 
heart  would  be  ready  to  faint;  and  utter  the 
cry  of  despondence,  "  I  shall  never  reach 
it !"  What  Isaiah  says,  "  They  shall  behold 
the  land  that  is  very  far  off,"  may  be  applied 
to  the  experience  of  Christians  with  regard 
to  heaven.  It  is  often  remote  in  fact :  that 
is,  it  is  frequently  long  before  they  arrive 
there.  For  they  are  not  removed  hence,  as 
soon  as  they  are  converted;  but  detained 
here,  to  be  made  meet  for  their  destination,  to 
honour  their  Redeemer,  and  to  serve  their  gen- 
eration. Hence  many  of  them  are  longer  on 
earth  after  they  are  called  by  grace,  than  the 
Jews  wandered  in  the  wilderness  after  leav- 
ing Egypt.  But  we  refer  to  the  slowness  of 
their  progress,  the  smallness  of  their  attain- 
ments, and  the  nature  of  their  apprehensions. 
"  Once,"  says  the  soul,  "  I  was  ready  to  seize 
the  blessing ;  but  now  it  seems  to  recede  as  I 
advance :  yea,  the  distance  between  me  and 
the  attainment  seems  to  increase  daily." 
"How  long  wilt  Thou  forget  me,  O  Lord1!  for 
ever  1  how  long  wilt  thou  hide  thy  face  from 
me  1  How  long  shall  I  take  counsel  in  my 
soul,  having  sorrow  in  my  heart  daily  1"  "  My 
soul  waiteth  for  the  Lord  more  than  they 
that  watch  for  the  morning" — "  O  when  will 
it  dawn — When  wilt  thou  come  unto  me  V 

Sometimes  they  are  discouraged  because 
of  the  way,  owing  to  the  enemies  that  infest 
it  In  the  re-building  of  the  second  temple, 
we  are  told,  that  every  man  with  one  hand 
wrought  in  the  work,  and  with  the  other  held 
a  weapon — this  was  sore  labour.  And  the 
Christian's  life  is  a  warfare,  as  well  as  a  pil- 
grimage :  he  moves  on,  bearing  his  sword,  as 
well  as  his  staff- — now  to  walk  and  fight  too — 
and  to  contend  every  step  of  the  way — and 
with  adversaries  possessing  every  tiling  to 
render  them  formidable — and  as  soon  as  one 
is  vanquished,  to  see  another  rising  up — this  ig 
arduous  and  trying.  And  what  wonder,  if, 
when  without  are  fightings,  within  are  fears 1 

Then  the  way  shows  many  that  are  turn 
ing  back  in  it ;  and  this  is  often  discouraging 
We  had  heard  of  their  setting  oft*  Some  of 
them  had  passed  us  near  enough  to  be  observed 


FEBRUARY  22. 


5S 


They  soon  left  us,  seeming  to  surpass  us,  not 
only  in  gifts,  but  grace — and  we  not  only 
hailed,  but  envied  them.  How  wonderful 
aod  grievous  to  see  them  returning,  vicious, 
or  infidel,  or  lovers  of  this  present  world. 
We  instantly  remember,  and  apply  to  them 
the  awful  declaration,  "If  any  man  draw 
back,  my  soul  shall  have  no  pleasure  in  him." 
But  who  can  help  thinking  of  himself?  And 
what  am  I?  And  may  not  I  also  prove  a 
cast-away  ? 

Besides,  these  revolters  never  come  back 
silent.  They  solicit  us  to  return  too.  They 
assure  us  the  way  is  impassable.  They  have 
tried  it ;  and  hope  their  experience  will  make 
us  wise.  Once  they  thought  certain  notions  to 
be  erroneous;  and  certain  indulgences  to  be 
sinful ;  but  they  are  more  enlightened  and 
liberal  now.  Such  persons,  too,  never  sub- 
side into  neutrals.  From  friends  they  neces- 
sarily become  enemies.  They  persecute,  if  it 
lies  in  their  power.  They  always  reproach 
and  vilify,  even  in  their  own  defence — defam- 
ing the  party  and  the  cause — to  justify  their 
secession  from  them. 

It  is  often  discouraging,  also,  to  find  the 
way  so  narrow — "  Narrow  is  the  way  that 
leadeth  unto  life."  The  difficulty,  therefore, 
of  getting  on,  is  great.  A  way  is  made  nar- 
row by  the  near  approximation  of  the  sides, 
whether  walls,  ditches,  or  hedges;  so  that  we 
have  to  press  through;  and  can  hardly  do  it 
without  some  injury  on  the  right  hand  or  on 
the  left.  In  the  exercise  of  every  grace,  and 
the  performance  of  every  duty,  a  Christian 
has  to  keep  between  two  extremes.  As  to 
the  use  of  the  means  of  grace,  he  must  nei- 
ther neglect  them  nor  idolize  them.  As  to 
connexions  and  relations  in  life,  he  may  sin 
by  not  loving  them  enough :  or  by  loving 
them  too  much.  Courage  lies  between  rash- 
ness and  fear;  and  frugality,  between  profu- 
sion and  niggardliness;  and  confidence,  be- 
tween presumption  and  despondency ;  and  pa- 
tience, between  despising  the  chastening  of 
the  Lord,  and  fainting  when  we  are  rebuked 
of  him.  And  is  it  easy  always  to  go,  not  only 
in  the  way  of  righteousness,  but  in  the  midst 
of  the  paths  of  judgment? 

So  far,  generally,  of  the  road.  But  there  are 
particular  parts  that  are  peculiarly  trying — 
Such  as  the  Slough  of  Despond — the  Valley 
of  Humiliation— the  Hill  Difficulty  with  the 
lions — and  the  deep  cold  River  to  be  waded 
through,  before  the  Shining  City  can  be  en- 
tered. A  Christian  knows  what  all  this 
means;  and  sometimes  finds  it  hard  to  be- 
lieve that  the  way  to  glory  lies  through  it 
all. 

Am  I  then  setting  out  for  the  heavenly 
world  ?  Let  me  not  prepare  myself  for  sur- 
prise and  disappointment,  by  expecting  that 
every  thing  wifl  be  smooth,  and  flowery,  and 
delightful.  I  can  not,  indeed,  look  for  too 
much  from  the  promises  of  God — they  are  so 
exceeding  great  and  precious;  but  I  must 
look  for  it  in  God's  own  order.  I  must  deny 
wyself,  and  take  up  my  cross.     I  must  not  be 


slothful,  but  be  a  follower  of  them,  who 
through  faith  and  patience  have  reached  the 
prize  of  their  high  calling. 

Have  I  professed,  and  hoped  that  I  am  a 
Christian  ?  Let  me  not  conclude,  that  I  have 
no  part  nor  lot  in  the  matter,  because  my 
soul  is  sometimes  cast  down  and  disquieted 
within  me.  Have  not  those  who  have  gone 
before  me  wept  and  groaned  also?  Are  not 
the  subjects  of  divine  grace  represented  by 
their  fear,  as  well  as  their  confidence?  by 
their  sorrow,  as  well  as  their  joy? 

Yet  let  roe  endeavor  to  go  on  rejoicing. 
Let  me  remember,  that  there  is  much  to  en- 
courage me  because  of  the  way.  An  uner- 
ring guide — an  almighty  guard— companions 
— strength  to  hold  on — refreshments  along 
the  road — and  the  end  of  it  perfect  rest,  and 
peace,  and  glory,  and  joy. 

"  Our  journey  is  a  thorny  maze, 
But  we  march  upward  still ; 
Forget  these  troubles  of  the  way, 
And  reach  at  Zion's  hill. 

"  See  the  kind  angels  at  the  gates 
Inviting  us  to  come : 
There  Jesus,  the  forerunner,  waits 
To  welcome  travellers  home. 

"  There  on  a  green  and  flowery  mount 
Our  weary  souls  shall  sit. 
And  with  transporting  joys  recount 
The  labours  of  our  feet." 


FEBRUARY  22. 

"  Ye  shall  serve  the  Lord  your  God,  ana  fit 
shall  bless  thy  bread,  and  thy  water." — 
Exod.  xxiii.  25. 

Our  chief  concern  should  be  to  secure  those 
blessings  which  will  supply  the  soul  and  en- 
dure for  ever.  He  only  is  truly  blessed  who 
is  blessed  with  all  spiritual  blessings  in  hea- 
venly places  in  Christ.  Our  Saviour,  there- 
fore, says,  "Seek  ye  first  the  kingdom  of 
God  and  his  righteousness" — yet  he  does  not 
scruple  to  say,  "  And  all  these  things  shall  be 
added  unto  you."  Temporal  benefits  are  not 
beneath  the  attention  of  our  kind  Father.  He 
knoweth  that  we  have  need  of  these  things 
before  we  ask  him.  He  knoweth  our  frame ; 
and  he  knoweth  our  fears.  And  not  only  un- 
der the  Law,  but  under  the  Gospel,  godliness 
is  profitable  unto  all  things ;  and  has  promises 
of  the  life  that  now  is,  as  well  as  of  that 
which  is  to  come. 

The  promise  before  us  extends  to  all  the 
temporal  support  of  his  people ;  but  there  is 
wisdom  in  the  language.  In  another  place  it 
is  also  said,  "  Thy  bread  shall  be  given  thee, 
and  thy  water  shall  be  sure."  Is  not  the  spe- 
cification designed  to  check  not  only  anxiety, 
but  ambition  and  avarice  ?  Does  it  not  say, 
"  Seekest  thou  great  things  for  thyself?  Seek 
them  not.  Let  your  conversation  be  without 
covetousness,  and  be  content  with  such  thingt 
as  ye  have." 


60 


FEBRUARY  23. 


Nothing  can  do  as  good  without  the  Mess- 
ing of  God  ;  but  his  blessing  commands  what 
it  announces :  and  what  he  blesses,  is  blessed. 
Hence  a  little  that  a  righteous  man  hath  is 
better  than  the  riches  of  many  wicked.  It  is 
more  efficient.  It  goes  further :  as  Philip 
Henrv  was  wont  to  say  to  his  family — "  My 
dear  children,  the  grace  of  God  will  make  a 
little  go  a  great  way."  It  is  surprising  to  see 
with  what  a  slender  income  many  Christians 
keep  up  a  decent  appearance,  and  owe  no 
man  any  thing,  and  even  give  to  him  that 
needeth.  The  thing  is,  "  The  secret  of  the 
Lord  is  upon  their  tabernacle."  But  while 
he  blesses  the  habitation  of  the  just,  his  curse 
is  in  the  house  of  the  wicked.  And  then  no- 
thing prospers.  They  seem  a  wonder  to 
themselves  and  others.  They  get  much  and 
gain  nothing.  So  it  was  with  the  selfish  and 
illiberal  Jews  when  they  came  back  from  Ba- 
bylon, and  built  their  own  ceiled  houses, 
while  the  house  of  God  lay  waste.  Had  they 
minded  his  affairs,  he  would  have  minded 
theirs;  and  have  proved  that  we  cannot 
serve  God  for  nought.  But  now,  says  God, 
"  Ye  have  sown  much,  and  bring  in  little ; 
ye  eat,  but  ye  have  not  enough ;  ye  drink, 
but  ye  are  not  filled  with  drink ;  ye  clothe 
you,  but  there  is  none  warm ;  and  he  that 
earneth  wages  earneth  wages  to  put  it  into  a 
bag  with  holes." 

It  is  also  more  satisfying.  For  the  state  of 
the  mind  conduces  to  the  relish  of  every  out- 
ward comfort ;  and  in  the  Christian  this  state 
of  mind  is  grateful,  and  peaceful,  and  cheer- 
ful, arising  from  a  hope  of  reconciliation 
with  God.  His  frown  would  darken  a  thou- 
sand suns.  But  every  thing  smiles  when  he 
Bmilea 

"  How  sweet  our  daily  comforts  prove, 
When  they  are  season'd  with  his  love !" 

And  we  see  the  dear  medium  through  which 
they  come  as  covenant  blessings : 

"  He  sunk  beneath  our  heavy  woes, 
To  raise  us  to  his  throne ; 
There  's  not  a  gift  his  hand  bestows, 
But  cost  his  heart  a  groan." 

— The  wicked  feast  without  fear.  But 
there  is  reason  enough  why  they  should  fear. 
Neglecting  the  service  of  God,  they  are 
strangers  to  his  blessing.  Left  to  themselves, 
3 very  advantage  and  indulgence  operating 
jpon  their  depravity,  contributes  to  their 
guilt  and  misery.  Their  table  becomes  a 
snare;  and  that  which  should  have  proved 
for  their  welfare,  becomes  a  trap.  The  pros- 
perity of  fbols  destroys  them.  Now  consider 
this,  ye  that  forget  God.  And,  without  de- 
lay, seek  to  be  numbered  with  the  seed 
which  the  Lord  hath  blessed. 


FEBRUARY  23. 

"  Let  him  know,  that  he  -which  converteth  a 
tinner  from  the  error  •  '  his  -nay  tha'l  save 


a  soul  from  death,  and  shall  hide  a  mw/ft- 
tude  of  siiis." — James  v.  20. 

And  can  we  convert  the  sinner  from  the 
error  of  his  way?  Yes — or  the  language 
would  be  futile.  But  how  can  we  do  this? 
Not  meritoriously — this  would  invade  the 
office  and  glory  of  the  Lord  Jesus :  for  He 
only  delivers  us  from  the  wrath  to  come :  He 
only  saves  his  people  from  their  sins.  Not 
efficiently — this  would  invade  the  work  and 
honour  of  the  Holy  Spirit :  for  we  are  saved 
by  the  washing  of  regeneration,  and  the  re- 
newing of  the  Holy  Ghost.  There  is  thei  e- 
fore  only  one  way  in  which  we  can  convert 
a  sinner;  and  that  is  instrumentally.  But 
this  does  not  detract  from  divine  agency: 
there  is  no  inconsistency  between  agency  and 
instrumentality.  A  pen  is  nothing  without 
a  hand  to  use  it.  An  instrument  always  sup- 
poses and  requires  an  agent.  But  is  the  con- 
verse of  this  proposition  true?  Does  an 
agent  always  require  an  instrument  ?  It  is 
so  with  us ;  but  not  with  a  Being  whose  will 
is  efficiency:  and  who  said,  Let  there  be 
light,  and  there  was  light.  Yet  what  God  is 
not  compelled  to  do  from  weakness,  he 
chooses  to  do  from  wisdom.  He  therefore 
works  by  means.  We  know  of  nothing  that 
he  does  immediately.  He  fans  us  by  the 
breeze,  and  warms  us  by  the  sun,  and  re- 
freshes us  by  sleep,  and  sustains  us  by  food. 
And  as  it  is  in  nature,  so  it  is  in  grace. 
Among  the  Corinthians  God  gave  the  in- 
crease, but  Paul  planted,  and  Apollos  water- 
ed. Their  faith  came  not  from  them ;  but 
Paul  and  Apollos  were  ministers  by  whom 
they  believed.  We  mean  not,  however,  by 
this  reference,  to  confine  this  work  to  minis- 
ters. James  alludes  not  only  or  chiefly  to 
them ;  but  to  Christians  at  large.  All  may 
be  useful  here ;  and  in  a  thousand  ways  exert 
themselves  to  accomplish  this  blessed  and 
glorious  design. 

For  he  who  effects  it  is  the  greatest  of  all 
benefactors — for  "  he  saves  a  soul  from  death, 
and  hides  a  multitude  of  sins !"  And  what 
is  every  other  achievement  compared  with 
this  ?  Nothing,  less  than  nothing,  and  vanity. 
So  will  all  those  judge  who  walk  by  faith ; 
and  believe  the  testimony  of  God  concerning 
— The  value  of  a  soul !  The  dreadfulness 
of  eternal  death !  And  the  absolute  neces- 
sity of  forgiveness,  in  order  to  the  man's 
escape  from  the  damnation  of  hell ! 

The  work  therefore  is  its  own  reward 
Spurious  beneficence  always  wishes  to  ex- 
cite notice:  and  the  man,  in  some  way  or 
other,  aims,  or  he  will  do  nothing,  to  make 
it  conducive  to  his  own  interest.  But  true 
charity  seeketh  not  its  own,  but  the  welfare 
of  the  object;  and  if  that  end  be  answered, 
the  benefactor  is  satisfied.  James  knew 
this .  and  mentions  nothing  else  by  way  of 
motive — but  the  thing  itself  He  does  not 
teh  his  brethren,  that  if  they  convert,  n  sin- 


FEBRUARY  24. 


61 


net  they  shall  be  applauded  here,  or  recom- 
pensed at  the  resurrection  of  the  just — It  is 
true  that  they  will  derive  honour  and  advan- 
tage from  their  usefulness.  They  that  water, 
6hall  be  watered  also.  The  sinners  they  save 
will  pray  for  them ;  and,  if  they  die  first, 
when  they  fail,  will  receive  them  into  ever- 
lasting habitations;  and  in  the  day  of  the 
Lord  Jesus  they  will  be  their  joy  and  crown. 
But  this  is  the  effect,  and  not  the  principle 
of  their  zeal.  It  is  enough  if  they  succeed — 
enough  if  they  can  save  a  soul  from  death, 
and  hide  a  multitude  of  sins. 

And  the  prospect  of  success  in  such  a  case, 
however  limited,  should  be  sufficient  to  ani- 
mate us.  Some  may  be  privileged  to  bless 
numbers.  But  James  speaks  of  "the  sin- 
ner," and  "a  soul."  This  agrees  with  the 
language  of  our  Lord,  who  tells  us,  "  There 
is  joy  in  the  presence  of  the  angels  of  God, 
over  one  sinner  that  repenteth."  This  brings 
the  encouragement  home  to  all.  All  cannot 
be  Luthers,  to  reform  countries;  or  Whit- 
fields,  to  preach  to  thousands ;  or  Careys,  to 
translate  the  Scriptures  into  other  tongues. 
But  can  we  do  nothing'?  Surely  some  one 
soul  is  thrown  in  our  way  to  whom  we  may 
be  useful — a  child — a  servant — a  relative — a 
neighbour. 

James  wou»a  have  us  think  of  this;  and 
think  much  of  it.  "  Let  him  know,  that  he 
which  converteth  a  sinner  from  the  error  of 
his  way  shall  save  a  soul  from  death,  and 
shall  hide  a  multitude  of  sins."  And  who 
does  not  know  this  ?  Yea,  were  we  to  judge 
from  their  practice,  we  should  be  ready  to 
ask,  Who  does  know  if?  What  is  the  know- 
ledge that  answers  no  end  1  It  is  not  enough 
to  believe — we  must  remember  and  reflect : 
we  must  follow  out  our  convictions.  This 
fine  sentiment  must  be  present  to  the  mind 
— at  all  times — and  in  all  conditions — when 
we  are  alone  and  when  we  are  in  company 
— when  we  pray  and  when  we  speak — when 
we  sit  in  our  house — and  when  we  walk  by 
the  way — and  when  we  lie  down — and  when 
we  rise  up — we  must  bind  it  as  a  sign  upon 
our  hand — and  wear  it  as  a  frontlet  between 
our  eyes — and  write  it  upon  the  posts  of  our 
door  and  upon  our  gates — "  Let  him  know, 
that  he  which  converteth  a  sinner  from  the 
error  of  his  way  shall  save  a  soul  from  death, 
and  shall  hide  a  multitude  of  sins." 


FEBRUARY  24. 

"  They  shall  be  as  the  stones  of  a  crvwn,  lifted 
up  as  an  ensign  upon  his  land." — Zech.  ix. 
16. 

Here  we  see  the  dignity  of  the  Lord's 
people.  They  are  "  stones,"  precious  stones, 
set  in  the  "crown"  of  the  King  of  kings. 
For  such  is  the  infinite  goodness  of  God,  that 
he  not  only  spares,  but  pardons  and  justifies 
6 


them.  In  his  righteousness  they  are  exalted. 
They  are  not  only  saved,  but  ennobled. 
With  kings  are  they  upon  the  throne.  Thuy 
are  naturally  in  a  low  estate,  and  are  viler 
than  the  earth ;  but  he  raiseth  the  poor  out 
of  the  dust,  and  lifteth  up  the  beggar  from 
the  dunghill.  And  though  the  world  knovv- 
eth  them  not,  and  they  are  little  and  low  in 
their  own  eyes,  and  it  doth  not  yet  appear 
what  they  shall  be,  yet  now  are  they  the 
sons  of  God ;  and  since  they  have  been  pre- 
cious in  his  sight,  they  have  been  honour- 
able, and  he  has  loved  them,  and  calls  them 
his  jewels,  and  a  peculiar  treasure  unto  him. 
And  all  those  who  in  his  light  see  light,  view 
them  in  the  same  way.  They  remember 
the  time  when  they  began  to  honour  them 
that  fear  the  Lord ;  when  they  took  hold  of 
the  skirt  of  him  that  is  a  Jew ;  when  they 
prayed  to  see  the  good  of  his  chosen.  Then 
they  seemed  to  regard  them  as  more  than 
human  beings;  and  while,  above  all  things, 
they  desired  communion  with  them,  they  felt 
unworthy  of  their  presence  and  notice.  And 
though,  since  then,  they  have  found  that  they 
are  not  already  perfect,  yet  they  know  that 
they  are  the  excellent  of  the  earth,  and  that 
they  are  more  excellent  than  their  neigh- 
bours. There  is  often  more  real  virtue  in 
their  failings  than  in  the  very  devotions  of 
others:  "the  gleaning  of  the  grapes  of 
Ephraim  is  better  than  the  vintage  of  Abi- 
ezer." 

Here  is  also  their  exhibition — these  stones 
of  a  crown  are  "  lifted  up."  They  are  not  to 
be  concealed.  Our  Saviour  compares  them 
to  a  city  set,  not  in  a  valley,  but  on  a  hill 
which  cannot  be  hid ;  and  to  a  candle,  placed, 
not  under  a  bushel,  but  on  a  candlestick,  that 
it  may  give  light  to  all  that  are  in  the  house. 
And  when  he  calls  them  by  his  grace,  he 
says  to  the  "  prisoners,"  "  Go  forth ;  and  to 
them  that  are  in  darkness,  Show  yourselves  : 
they  shall  feed  in  the  ways,  and  their  pas- 
ture shall  be  on  all  high  places."  Christians 
need  not  be  concealed :  every  thing  in  their 
religion  will  bear  examination,  and  challenges 
the  eyes  of  all,  whether  infidels,  or  philoso- 
phers, or  politicians,  or  moralists.  They 
ought  not  to  be  concealed :  every  thing  in 
their  religion  is  adapted  to  do  good ;  but  for 
this  purpose  it  must  be  known.  They  can- 
not be  concealed :  their  principles  must  ope- 
rate ;  the  sun  cannot  shine  without  showing 
itself. 

Here  is  also  their  utility— these  stones  of 
a  crown  are  to  be  lifted  up  "  as  an  ensign 
upon  his  land."  An  oriflamme  suspended 
over  the  royal  tent ;  and  designed  to  attract 
and  aggregate  followers  to  the  cause  in  which 
he  is  engaged.  Thus  the  Saviour  himself 
is  spoken  of:  "  In  that  day  there  shall  be  a 
root  of  Jesse,  which  shall  stand  for  an  ensign 
of  the  people;  to  it  shall  the  Gentiles  seek: 
and  his  rest  shall  be  glorious."     But  what 


02 


FEBRUARY  25,  26. 


Chnw  is,  Christians  are,  subordinately  in- 
deed, yet  really.  Hence  their  calling,  to 
hold  forth  the  word  of  life.  They  are  placed 
and  displayed,  to  reprove,  and  convince,  and 
excite,  and  encourage  others  to  seek  and 
serve  God.  They  are  witnesses  for  him. 
They  are  trophies  of  the  power  and  great- 
ness, and  riches  of  his  grace.  They  pro- 
claim what  he  is  able  and  willing  to  do.  And 
•aved  by  him,  they  are  all  employed  for  him ; 
and  whether  they  eat  or  drink,  or  whatever 
they  do,  they  do  all  to  the  glory  of  God. 


FEBRUARY  25. 

•  Salute  Philologus,  and  Julia,  Nereus,  and 
his  sister,  and  Olympas,  and  all  the  sai?its 
■which  are  -with  them." — Rom.  xvi.  15. 
Admitting  that  the  Bible  be  the  word  of 
God,  we  might  have  inferred,  from  his  wis- 
dom and  goodness,  that  no  part  of  it  can  be 
useless.  But  we  are  expressly  assured,  that 
"all  Scripture  is  profitable  for  doctrine,  for 
reproof,  for  correction,  for  instruction  in  right- 
eousness." Therefore  this  long  postscript, 
this  catalogue  of  particular  salutations,  has 
its  uses.  It  certainly  shows  us  the  principle 
that  actuated  the  first  Christians — all  men 
were  to  know  that  they  were  the  disciples  of 
Christ,  by  their  loving  one  another.  It  shows, 
also,  how  mistaken  they  are  who  think  the 
New  Testament  does  not  sanction  private 
friendship.  It  also  proves  how  impossible  it 
was  to  forge  this  Epistle ;  abounding  as  it 
ioes  with  so  many  specific  allusions ;  for  these 
not  only  render  detection  possible,  but  easy. 
Hence  Paley  much  avails  himself  of  this 
chapter  in  his  Horse  Paulina? — a  work  of  un- 
common excellence ;  and  which  deals  only  in 
the  argument  derivable  from  incidental  evi- 
dence. 

— Neither  is  it  improper  to  observe  from 
it,  the  error  of  Popery.  Papists  say  that 
Peter  was  the  bishop  of  Rome ;  but  had  he 
been  there,  is  it  credible  for  a  moment  that  he 
would  have  been  overlooked  by  our  Apostle  1 
The  probability  indeed  is,  that  he  never  was 
there.  There  is  no  evidence  of  it  in  the 
Scripture :  and  we  know  for  what  purposes 
of  delusion  it  has  been  pretended — the  Roman 
succession  of  bishops  from  him. 

— But  who  can  help  observing  how  many 
females  are  mentioned  here  1  Phebe.  Pris- 
cilla.  Mary.  Junia.  Tryphena.  Tryphosa. 
Persis.  The  mother  of  Rufus.  Julia.  The 
sister  of  Nereus. — All  these,  with  the  excep- 
tion of  two,  are  not  only  mentioned,  but  com- 
mended :  and  these  two  would  not  have  been 
saluted  by  name,  unless  they  had  been  per- 
sons of  religious  excellence ;  for  Paul  valued 
no  other  qualities  compared  with  this.  But 
all  the  rest  of  these  worthies  have  ascribed  to 
them  some  attainment  or  service  "in  the 
Lord." 


Let  not,  therefore,  females  suppose  that 
they  are  cut  off  from  usefulness,  and  useful- 
ness, even  in  the  cause  of  Christ.  The  most 
eminent  servants  of  God  have  acknowledged 
their  obligations  to  them ;  and  ascribed  no 
little  of  their  success  to  their  care  and  kind- 
ness. The  public  ministry  is  not  indeed  open 
to  them ;  neither  is  the  army  or  navy,  or  the 
senate  :  and  good  sense  will  acquiesce  in  the 
distinctions  and  determinations  of  Heaven, 
especially  when  it  is  seen,  that  they  are  not 
founded  on  any  principle  of  degradation,  but 
in  the  obvious  proprieties  of  life.  If  they  have 
not  authority,  they  have  influence,  which  is 
far  better,  and  more  deeply  effective.  Ser- 
vants have  blessed  God  for  pious  mistresses. 
Children  have  been  prepared  for  the  preaching 
of  the  word,  and  the  devotion  of  the  sanctuary, 
by  the  earlier,  but  important  efforts  of  a  mo- 
ther. How  much  does  even  the  religious 
public  owe  to  the  mothers  of  Newton  and  Ce- 
cil :  and  a  thousand  more ;  from  whom  the 
churches  have  derived  such  able  ministers ! 
To  Hannah  we  owe  a  Samuel :  and  to  Lois 
and  Eunice,  his  mother  and  grandmother,  we 
owe  a  Timothy. 

They  are  at  home  in  almsdeeds,  like  Dcr- 
cas,  who  made  garments  for  the  poor ;  and  are 
peculiarly  adapted  to  visit  the  sick  and  the  af- 
flicted. The  wife  may  win  the  irreligious 
husband  without  the  word  :  and  fan  his  devo- 
tion, and  give  speed  to  his  zeal,  when  he  is  in 
the  way  everlasting.  Who  would  keep  them 
from  those  public  meetings  where  feelings  are 
to  be-  excited,  which  they  will  be  sure  to  carry 
away,  and  improve  at  home?  In  a  word, 
women  have  the  finest  heads,  and  hearts,  and 
tongues,  and  hands,  for  usefulness,  in  the 
world.  Who  does  not  wish  to  see  them  al- 
ways under  a  religious  principle?  Who 
would  not  have  them,  appropriately,  more 
encouraged  and  employed  as  workers  together 
with  the  servants  of  Christ  1  "  Help,"  there- 
fore, says  the  Apostle,  "those  women  that 
laboured  with  me  in  the  Gospel,  whose  names 
are  in  the  book  of  life." 


FEBRUARY  26. 

"  When  he  was  come  near,  he  beheld  the  cit\ 
and  -wept  over  it" — Luke  xix.  41. 
An  ordinary  mind  would  have  been  en 
grossed  and  elated  by  the  actions  and  accla- 
mations of  the  multitude  who  cut  down 
branches  from  the  trees  and  strewed  them  in 
the  way ;  and  spread  their  garments  on  the 
ground  for  him  to  ride  upon ;  and  filled  the 
air  with  Hosannas,  crying,  Blessed  is  He 
that  cometh  in  the  Name  of  the  Lord !  But 
he  wept — wept  at  the  sight  of  Jerusalem, 
whose  visitation  was  now  closing,  and  whose 
judgment  was  hastening  on — saying,  "O 
that  thou  hadst  known,  even  thou,  at  least 
in  this  thy  day,  the  things  that  belong  lo 


FEBRUARY  27 


63 


thy  peace !  but  now  are  they  hid  from  thine 
eyes." 

Surely  these  tears  teach  us,  that  there  is 
uothing  degrading  in  sensibility.  Indeed,  all 
true  greatness  is  tender  and  sympathetic. 
Jonathan  and  David,  the  heroes  of  the  age, 
one  of  whom  had  slain  a  whole  garrison,  and 
the  other  Goliath,  both  wept,  till  each  ex- 
ceeded. Homer,  that  exquisite  painter  of' 
Nature,  considers  Ulysses  as  excelling  all 
men  in  wisdom,  yet  represents  him  as  weep- 
ing three  times  in  six  lines.  He  describes 
Achilles,  too,  so  extraordinary  in  courage,  as 
weeping  often  and  plentifully.  Let  not,  there- 
fore, the  unfeeling  pride  themselves,  as  supe- 
rior in  fortitude  and  philosophy.  Feeling  is 
the  noblest  distinction  and  ornament  of  hu- 
manity :  and  in  proportion  as  we  lose  it,  we 
cease  to  be  men.  There  is  a  moral  ossifica- 
tion of  the  heart,  as  well  as  a  physical ;  and 
the  one  is  as  pitiable  as  the  other.  He  who 
was  fairer  than  the  children  of  men,  was  often 
known  to  weep. 

As  these  tears  were  honourable,  so  they  are 
exemplary.  For  whom  did  he  shed  theml 
The  inhabitants  of  Jerusalem,  who,  after  every 
Kind  of  insult,  were  going  to  put  him  to  death. 
At  the  grave  of  Lazarus  he  wept  for  friends ; 
here,  for  adversaries.  And  does  he  not,  by 
this,  tell  us  to  be  tender-hearted  ?  To  weep 
with  them  that  weep  ?  That  we  should  be- 
wail the  miseries  of  others  ?  And  not  confine 
our  compassion  to  our  own  connexions,  but 
love  our  enemies,  bless  them  that  curse  us, 
and  do  good  to  them  that  persecute  us  ?  And 
does  he  not  enforce  this,  not  only  by  precept, 
but  example  ?  And  can  we  be  his  disciples, 
unless  we  follow  him?  "He  that  saith  he 
ibideth  in  him,  ought  himself  so  to  walk  even 
as  he  walked !"  "  If  any  man  have  not  the 
Spirit  of  Christ,  he  is  none  of  his." 

These  tears  are  encouraging.  Tears  are 
generally  considered  proofs  of  concern.  Hu- 
man tears,  indeed,  it  will  be  allowed,  are  not 
infallible  tokens ;  but  the  tears  of  Christ  may 
be  safely  trusted.  They  show  his  compassion ; 
the  sincerity,  the  greatness  of  his  compassion. 
They  tell  us,  that  his  love  passeth  knowledge : 
and  therefore  they  call  upon  us  to  repair  to 
him,  assured  that  he  is  not  willing  that  any 
should  perish ;  and  that  he  has  no  pleasure  in 
the  death  of  him  that  dieth. 

Finally,  they  are  awful  and  foreboding; 
idmonishing  us  of  the  dreadfulness  of  their 
loom  on  whose  behalf  they  are  shed.  It  is 
affecting  to  see  a  man  weep,  and  especially 
a  great  man.  You  would  naturally  suppose 
that  something  vast  and  momentous  was  ne- 
cessary, to  move  to  tears  such  mighty  minds 
as  those  of  a  Bacon  or  a  Newton.  And  could 
a  trifle  move  the  Son  of  God  to  weep  ?  And 
if  the  temporal  calamities  coming  on  the  Jews 
affected,  him,  how  much  more  would  their 
eternal  perdition?  What  were  the  Roman 
eagles,  compared  with  the  wrath  to  come? 


Oh,  these  tears  say,  plain  enough,  "  There 
is  something  divinely,  infinitely  pitiable  in  the 
loss  of  a  soul !  It  is  a  fearful  thing  to  fall  into 
the  hands  of  the  living  God !  '  Who  knoweth 
the  power  of  his  anger?" 

May  we  not  fairly  infer  from  hence,  wnat 
his  feeling  is  in  the  recovery  of  a  sinner?  If 
he  weeps  over  those  who  are  ready  to  perish, 
surely  he  will  rejoice  over  those  that  are 
saved.  "  He  will  rejoice  over  them  with  joy ; 
he  will  rest  in  his  love ;  he  will  rejoice  over 
them  with  singing." 


FEBRUARY  27. 

"  Increasing  in  the  knowledge  of  God." 
Col.  i.  10. 

Does  this  mean  the  knowledge  of  which 
God  is  the  author,  or  the  knowledge  of  which 
he  is  the  subject  ?  In  reality,  this  is  the  same 
thing.  The  Gospel  contains  the  knowledge 
which  God  has  communicated  to  the  children 
of  men ;  and  this  principally  discovers  him- 
self; so,  that  it  is  at  once  a  revelation  from 
God,  and  a  revelation  of  him.  All  his  works, 
the  largest  and  the  least,  praise  him.  If  we 
take  up  the  telescope,  or  the  microscope,  we 
soon  find  reason  alike  to  exclaim,  "  This  is 
the  finger  of  God." — But  we  take  up  the 
Gospel  and  say,  "  No  man  hath  seen  God  at 
any  time ;  the  only  begotten  Son,  which  is  in 
the  bosom  of  the  Father,  he  hath  declared 
him."  Here  we  look  into  his  very  heart, 
and  see  that  it  is  the  dwelling-place  of  pity. 
Here  we  know  the  thoughts  he  thinks  to- 
wards us,  and  find  that  they  are  thoughts  of 
peace,  and  not  of  evil. 

With  regard  to  this  knowledge,  we  may 
make  out  four  classes. 

— Some  are  destitute  of  this  knowledge  of 
God.  Some !  There  are  at  present  more 
than  five  hundred  millions  lying  in  darkness, 
and  the  shadow  of  death !  These  have  never 
heard  of  the  Name  of  Jesus,  and  know  not 
that  there  is  such  a  Being  in  the  universe. 
Yet  Christians  have  it  in  their  power  to  in- 
form them :  and  a  few  are  exerting  them- 
selves. Prosper,  O  God,  their  endeavours. 
Let  thy  way  be  known  on  earth,  thy  saving 
health  among  all  nations. 

— Some  reject  it.  This  is  one  of  the  things 
we  should  deem  incredible ;  but  we  have  un- 
deniable, as  well  as  mortifying  evidence  of 
the  fact  How  many  refuse  to  hear !  How 
many  never  read  the  word  of  God !  Others 
even  sneer  at  its  inspiration,  and  ridicule  its 
contents !  Whatever  difficulties  may  attend 
the  doom  of  the  former  class,  justice  admits 
of  none  with  regard  to  the  second—"  How 
can  we  escape,  if  we  neglect  so  great  salva- 
tion ?" 

Some  hold  it  in  unrighteousness.  They 
profess  to  know  God ;  but  in  works  deny  him. 
Not  a  few  of  these  have  clear  views  of  the 
way  of  salvation,  and  even  contend  for  the 


64 


FEBRUARY  28. 


faith  once  delivered  to  the  saints.  The  Gos- 
pel seems  to  have  taught  them  every  thing, 
except  to  deny  themselves,  and  take  up  their 
cross,  and  follow  the  Saviour  in  the  regener- 
ation. They  would  be  offended  to  be  placed 
near  the  former  class.  "  We  are  not  unbe- 
lievers/' No — you  have  denied  the  faith, 
and  are — "  worse  than  an  infidel." 

— Some  receive  it  in  the  love  and  the  in- 
fluence of  it.  Their  faith  is  not  a  notion : 
their  worship  is  not  formality :  their  hope  is 
not  delusion.  They  live  in  the  Spirit,  and 
walk  in  the  Spirit.  Though  these  are  still 
comparatively  few,  yet,  blessed  be  God,  their 
number  is  daily  and  greatly  enlarging ;  and 
the  Lord  add  to  his  people,  how  many  soever 
they  be,  a  hundred-fold  ! 

Art  thou,  my  reader,  one  of  them  ?  Re- 
member four  things. 

That  thou  hast  any  of  this  knowledge — 
should  make  thee  thankful. 

That  thou  hast  so  little — should  make  thee 
humble. 

That  more  is  attainable — should  encourage 
thy  hope. 

That  it  is  attainable  only  in  the  use  of  means 
— should  awaken  thy  diligence. 

Consider  what  I  say ;  and  the  Lord  give 
Ihee  understanding  in  all  things. 


FEBRUARY  28. 

H  Having  loved  his  own  -which  were  in  the  world, 
he  loved  them  unto  the  end." — John  xiii.  1. 

These  words  refer  immediately  to  the 
twelve  disciples  of  our  Lord.  But  what  said 
he  in  his  intercessory  prayer  ?  "  Neither 
pray  I  for  these  alone,  but  for  them  also  which 
shall  believe  on  me  through  their  word."  And 
what  part  of  the  statement  before  us  will  not 
extend  beyond  his  first  followers? 

Is  it  the  relation  ?  These  are  called  "  His 
own" — and  they  were  indeed  his  own,  by  ex- 
traordinary office ;  but  they  were  far  more 
importantly  his  own,  by  saving  grace.  And 
thus  he  has  a  propriety  in  all  Christians.  If 
ye  are  Christ's,  then  are  ye  Abraham's  seed. 
They  that  are  Christ's,  have  crucified  the 
flesh.  He  has  a  peculiar  right  to  them,  from 
covenant  donation,  and  the  execution  of  his 
trust.  They  were  given  him  as  so  many 
sheep  to  feed ;  as  so  many  scholars  to  teach ; 
as  so  many  patients  to  heal ;  as  so  many  cap- 
tives to  redeem.  They  are  therefore  not  their 
own,  but  bought  with  a  price :  and  the  ran- 
som was  no  less  than  his  own  blood.  The 
connexion  between  Him  and  them  is  so  inti- 
mate and  entire,  that  they  are  called  his  her- 
itage, his  children,  his  bride ;  the  members  of 
his  body,  of  his  flesh,  and  of  his  bones  :  yea, 
they  are  joined  to  the  Lord,  and  of  one  spirit 
with  him. 

Is  it  the  condition  ?  They  "  were  in  the 
world."    He  was  leaving  it,  and  they  were 


to  oe  ieft  in  it :  ana  from  what  it  had  been  to 
him,  they  could  judge  what  it  would  be  to 
them :  according  to  his  own  intimation,  "  The 
servant  is  not  greater  than  his  Lord.  If  they 
have  persecuted  me,  they  will  also  persecute 
you."  They  found  themselves,  therefore,  as 
lilies  among  thorns ;  as  sheep  among  wolves. 
And  he  prayed  not  to  have  them  taken  out  of 
the  world,  but  only  kept  from  the  evil.  And 
thus  it  is  with  his  people  now.  They  are  in 
the  world ;  and  this  is  their  field  of  action ; 
and  this  is  their  sphere  of  duty  and  trial  for  a 
season.  There  they  are  to  serve  their  gener- 
ation ;  there  they  are  to  glorify  God,  by  doing 
and  suffering  his  will.  The  world  has  ad- 
vanced much  in  science  and  civilization ;  but 
it  retains  the  same  disposition  towards  real 
godliness  as  formerly :  and  is  more  perilous 
in  its  smiles  than  in  its  frowns ;  in  its  treach- 
erous embraces  than  in  its  avowed  hostilities. 
But  if  you  are  "  His  own,"  while  you  are  "  in 
the  world,"  you  will  not  be  of  it ;  and  He, 
whose  you  are,  will  not  only  keep  you  from 
falling,  but  render  you  useful  in  it,  and  bring 
you  honourably  out  of  it — Be  of  good  cheer, 
says  He,  I  have  overcome  the  world. 

Is  it  the  reality  of  his  regard  1  "  He  had 
loved  his  own  which  were  in  the  world." 
What  other  principle  could  have  actuated 
him  in  selecting  them  ?  Calling  them  ?  In- 
forming them1!  Employing  them?  Adopt- 
ing them  ?  Honouring  them  ?  Blessing  them 
with  his  constant  fntimacy  ?  They  had  not 
chosen  him,  but  he  had  chosen  them,  and  or- 
dained them,  that  they  should  go  and  bring 
forth  fruit.  He  treated  them  not  as  servants, 
but  as  friends;  and  all  things  that  he  had 
heard  of  the  Father,  he  made  known  unto 
them.  He  could  say,  as  the  Father  hath 
loved  me,  so  have  I  loved  you.  And  is  not 
this  true  of  all  his  people  ?  Who  said,  de- 
liver them  from  going  down  into  the  pit? 
Who  bore  their  sins  in  his  own  body  on  the 
tree  ?  Who  shut  the  mouth  of  hell  ?  Who 
opened  the  kingdom  of  heaven  to  all  be- 
lievers?— O  Christian,  who  sought  thee? 
And  who  saved  thee  ?  Whatever  you  are, 
whatever  you  have,  is  the  effect  of  the  love 
of  Christ,  that  passeth  knowledge. 

Is  it  the  permanency  of  this  affection? 
Having  loved  his  own  which  were  in  the 
world,  he  loved  them  unto  the  end.  They 
tried  him,  and  proved  themselves  very  un- 
worthy of  his  continued  attachment  Yet  he 
bore  with  their  dulness  and  imperfections. 
He  chided  and  reproved  them  indeed;  but 
this  was  not  only  compatible  with  his  con- 
stancy, but  resulted  from  it :  for  as  many  as 
he  loves  he  rebukes  and  chastens :  and  faith- 
ful are  the  wounds  of  this  friend.  And  now 
we  see  him  at  the  last,  all  alive  to  their  wel- 
fare ;  teaching  and  comforting  them ;  wash- 
ing their  feet,  and  praying  for  them.  In  the 
garden,  when  he  found  them  sleeping,  he  ex- 
tenuated the  infirmity.    The  spirit  indeed  is 


MARCH  1. 


65 


willing,  but  the  flesh  is  weak.  vVhen  he  sur- 
rendered himself  to  his  enemies,  he  stipulated 
for  their  exemption.  Let  these  go  their  way. 
He  died  with  them  in  his  heart  He  rose  and 
appeared  to  them ;  and  though  they  had  all 
forsaken  him  and  fled  in  the  hour  of  trial,  he 
said.  Be  not  afraid,  Peace  be  to  you.  He  laid 
his  hands  upon  them,  and  while  he  blessed 
them,  he  was  taken  up  into  heaven.  And  did 
he  forget  them  then  1  He  sent  them  another 
Comforter  that  should  abide  with  them  for 
ever.  And  was  this  peculiar  to  them  1  He  is 
the  same  yesterday,  to-day,  and  for  ever.  He 
rests  in  his  love.  He  hath  said,  I  will  never 
leave  thee,  nor  forsake  thee.  A  true  friend 
loveth  at  all  times.  There  are  indeed  few 
such  friends  to  be  found.  But  he  abideth 
faithful.  Job's  brethren  proved  like  a  sum- 
mer's brook.  One  told  David  in  his  distress, 
Ahithophel  is  among  the  conspirators  with 
Absalom.  At  my  first  answer,  no  one,  says 
Paul,  stood  by  me,  but  all  men  forsook  me : 
but  he  adds,  nevertheless  the  Lord  stood  by 
me,  and  strengthened  me.  So  will  it  be  with 
all  tnose  who  trust  in  him :  "  They  shall  not 
be  ashamed  or  confounded,  world  without 
*nd." 

"  This  God  is  the  God  we  adore. 

Our  faithful  unchangeable  friend  : 
Whose  love  is  as  great  as  his  power  ; 

And  neither  knows  measure  nor  end 
'Tis  Jestis,  the  first  and  the  last. 

Whose  Spirit  shall  guide  us  safe  home : 
We'll  praise  him  for  all  that  is  past, 

And  trust  him  for  all  that 's  to  come." 


MARCH  1. 

•*  And  it  shall  be,  if  thou  go  with  us,  yea,  it 
shall  be,  that  -what  goodness  the  Lord  shall 
do  unto  us,  the  same  ivill  -we  do  unto  thee." 
Numb.  x.  32. 

While  this  invitation  is  founded  in  bene- 
volence, it  also  displays  humility.  Christians 
are  convinced,  that  they  can  only  give  ac- 
cording as  they  have  received.  But,  from 
God's  communications  to  them,  they  know 
that  they  can  be  useful,  and  that  they  ought 
to  be  useful  to  others.  They  never  receive 
grace  for  themselves  only.  If  the  glory  of  the 
Lord  has  risen  upon  them,  they  are  to  arise 
and  shine.  If  they  are  converted,  they  are  to 
strengthen  their  brethren.  If  they  are  com- 
forted, they  are  to  comfort  those  who  are  in 
any  trouble.  If  they  are  rich  in  this  world, 
they  are  to  do  good,  and  be  rich  in  good 
ivorks,  ready  to  distribute,  willing  to  commu- 
nicate— "As  every  man  hath  received  the 
gift,  even  so  minister  the  same  one  to  ano- 
ther, as  good  stewards  of  the  manifold  grace 
of  God." — Hence,  says  Moses  to  Hobab,  "  If 
thou  go  with  ue,  what  goodness  the  Lord 
shall  do  unto  us,  the  same  will  we  do  unto 
thee." 

— And  he  repeats  the  assurance  :  "  It  shall 
be — yea,  it  shall  be."  And  was  it  not  so  ! 
Did  he  repent  of  his  adhering  to  Israel  ?  See 
f  6* 


what  is  said  in  Judges,  and  in  Samuel,  of  hi« 
descendants.  And  was  Obed-edom  a  loser  by 
the  ark  1  Did  not  the  sabred  guest  more  thac 
pay  for  its  entertainmenf  ! '  "It  was  told  king 
David,  saying,  The  Lord  hath  blessed  the 
house  of  Obed-edom,  and  all  that  pertaineth 
unto  him,  because  of  the  ark  of  God."  Who 
is  likely  to  be  injured  by  casting  in  his  lot 
with  the  followers  of  the  Lamb  1  Will  his  fa- 
mily suffer  1  Many  a  wretch  has  reduced  his 
wife  and  children  to  penury  and  ruin  by  his 
vices ;  but  every  principle  of  a  good  man  will 
lead  him  to  provide  for  his  own :  and  the  ge- 
neration of  the  upright  shall  be  blessed.  Will 
his  substance]  The  play-house,  the  ale- 
house, the  gaming-house,  the  house  of  her 
who  lives  in  the  way  to  hell,  going  down  to 
the  chambers  of  death,  will  injure  a  man 
much  more  than  the  House  of  God.  Will  his 
health  1  Is  this  likely  to  be  injured,  or  bene- 
fited by  temperance,  and  calm  temper,  and 
cheerful  confidence,  and  benevolent  feelings  1 
Religion  must  befriend  reputation,  as  it  pro- 
duces and  guards  all  the  elements  from 
which  it  is  derived :  but  the  name  of  the 
wicked  shall  rot 

Therefore,  come  with  us,  and  we  will  do 
you  good  ;  for  the  Lord  hath  spoken  good  con- 
cerning Israel.     We  cannot    promise    you 
great  things  in  the  world  :  but  the  Lord  will 
bless  your  bread  and  your  water :  and  a  little 
that  a  righteous  man  hath,  is  better  than  the 
riches  of  many  wicked.     We  cannot  promise 
you  exemptions  from  affliction  ;  but  nothing 
shall  befall  you  but  what  is  common  to  man  : 
and  God  is  faithful,  who  will  not  suffer  you 
to  be  tempted  above  that  ye  are  able,  and  will 
with  the  temptation,  also  make  a  way  for 
your  escape.    We  cannot  secure  you  from 
privations  and  sacrifices;  but  we  can  pro- 
mise, that  you  shall  be  more  than  indemnified 
for  every  thing  you  do,  or  lose,  or  suffer,  for 
the  cause  of  God.     He  will  not  be  unrigh- 
teous, to  forget  your  work  of  faith  and  labour 
of  love.     A  cup  of  cold  water,  given  to  a  dis- 
ciple, in  the  name  of  a  disciple,  shall  not  lose 
its  reward.     "  There  is  no  man,"  saith  the 
Saviour,  "  that  hath  left  house,  or  parents,  or 
brethren,  or  wife,  or  children,  for  the  kingdom 
of  God's  sake,  who  shall  not  receive  mani- 
fold more  in  this  present  time,  and  in  the 
world  to  come  life  everlasting."    We  can  as- 
sure you,  that  if  you  travel  with  us,  you  shall 
feed  on  the  manna,  and  drink  of  the  rock,  and 
be  guided  by  the  cloud,  and  behold  the  glory 
of  the  Lord  in  the  Wilderness  :  and  then  you 
shall  share  with  us,  beyond  Jordan,  in  the 
land  flowing  with  milk  and  honey.     How 
blessed  are  they  whose  transgressions  are 
forgiven !  who  have  peace  with  God  !  who 
are°delivered  from  the  sting  of  a  guilty  con- 
science, and  the  torment  of  fear!  who  walk 
in  the  comforts  of  the  Holy  Ghost !  who  re- 
joice in  hope  !  who  know  that  death  is  their 
friend,  and  heaven  their  home !  who  have 


66 


MARCH  2. 


their  fruit  unto  li  Dliness,  and  the  end  ever- 
lasting life  !  "  Lo  this,  we  have  searched  it, 
so  it  is;  hear  it,  and  know  thou  it  for  thy 
good." 

Lord  !  I  have  often  heard  this  invitation — 
I  now  accept  it.  I  am  a  companion  of  them 
that  fear  Thee,  and  of  them  that  keep  thy 
precepts.  "  Remember  me,  O  Lord,  with  the 
favour  that  thou  bearest  unto  thy  people :  O 
visit  me  with  thy  salvation ;  that  I  may  see 
the  good  of  thy  chosen,  that  I  may  rejoice  in 
the  gladness  of  thy  nation,  that  I  may  glory 
with  thine  inheritance." 


MARCH  2. 

*  But  Peter  followed  him  afar  off." 
Matt.  xxvi.  58. 

This,  too,  was  better  than  forsaking  him, 
and  fleeing,  as  the  rest  did.  Here  was  the 
working  of  some  degree  of  principle.  Here 
was  some  love  to  the  Saviour,  or  he  would 
not  have  followed  him  at  all.  It  was  the  lin- 
gering of  that  affection  which  may  be  seem- 
ingly smothered  in  the  Christian,  but  can 
never  be  extinguished ;  and  will  soon  be 
blown  again  into  a  flame. 

But  he  was  overcome  by  fear.  His  Lord 
was  apprehended,  and  going  to  be  tried  and 
crucified.  What  if  I,  said  Peter,  should  be 
found  in  the  same  doom  as  one  of  them ! 
The  fear  of  man  bringeth  a  snare.  Skin  for 
skin,  yea,  all  that  a  man  hath,  will  he  give 
for  his  life. 

Yet  this  was  very  unbelieving  in  him.  He 
bad  seen  his  Lord's  miracles,  and  knew  what 
he  could  do.  He  knew  that  he  had  actually 
stipulated  for  their  release  in  the  garden,  as 
the  condition  of  his  own  surrender.  He 
knew  that  he  had  assured  them,  that  after  he 
was  risen  from  the  dead,  he  would  appear 
to  them,  and  employ  them  as  his  witnesses ; 
which  involved  their  preservation.  What  a 
difference  between  Peter  and  Paul—Paul, 
who  said,  "  None  of  these  things  move  me, 
neither  count  I  my  life  dear  unto  myself,  so 
that  I  might  finish  my  course  with  joy." 
And  between  Peter  and  Luther — Luther, 
who,  when  informed  of  his  dangers,  said,  If 
there  were  as  many  devils  in  Worms  as  there 
are  tiles  upon  the  roofs  of  the  houses,  I  would 
go — But  Peter  followed  him  afar  off! 

This  was  also  very  ungrateful.  The  Sa- 
viour had  done  much  for  him.  He  had  heal- 
ed, by  a  miracle,  his  wife's  mother — He  had 
called  him  to  the  Apostleship,  the  highest 
honour  on  earth — He  had  singularly  distin- 
guished him  with  James  and  John  on  several 
occasions — He  had  saved  him  by  his  grace, 
and  enlightened  him  from  above,  and — was 
now  going  to  suffer  and  die  for  him.  And  a 
friend  is  born  for  adversity.  Then,  instead 
of  keeping  at  a  distance  from  us,  we  look  for 
his  attendance  and  sympathy.    Peter  could 


have  unequivocally  testified  in  favour  of  suf 
fering  innocence;  but  he  hangs  off'!  And 
Patience  itself  complains,  "  I  looked  for  some 
to  take  pity,  but  there  was  none .  and  lor 
comforters,  but  I  found  none  !" 

All  this,  too,  was  in  violation  of  his  own 
profession  and  vows — that  he  was  willing  to 
follow  him  to  prison  and  to  death — that  he 
would  die  with  him  rather  than  deny  hin>- 
and  all  this  had  scarcely  left  his  lips—and 
was  uttered  just  after  our  Saviour  had  so  so- 
lemnly forewarned  him — Yet  Peter  followed 
him  afar  off. 

This  led  to  something  worse  ;  and  I  won 
der  not  at  the  sequel.  His  after-conduct  in 
denying  him ;  and  thrice ;  and  swearing  with 
oaths  and  curses ;  was  only  the  continuance 
and  the  increase  of  his  present  reluctance. 
So  it  is :  the  way  of  error  and  sin  is  always 
down-hill ;  and  once  in  motion,  who  can  tell 
where  a  man  will  stop  ]  You  follow  him  afar 
off  this  hour,  the  next  you  are  ashamed  of 
him.  You  trifle  with  the  Sabbath  to-day 
to-morrow  you  profane  it.  You  now  endure 
evil  company  ;  you  will  soon  choose  it.  So 
true  is  it — "  They  proceed  from  evil  to  evil." 
And  yet,  who  of  us  can  cast  a  stone  at 
him  1  Are  not  we  verily  guilty  as  well  as 
Peter  ?  Let  us  see  whether,  though  as  yet 
we  have  not  begun  to  curse  and  to  swear, 
saying,  I  know  not  the  man,  we  have  not 
been  following  him  afar  off.  Here  let  us  not 
depend  upon  the  opinion  of  our  fellow-crea- 
tures ;  we  may  stand  fair  with  them :  but 
what  do  they  know  of  us  1  of  our  inward 
state?  of  our  principles  and  motives]  What 
says  the  heart  1  "  If  our  heart  condemn  us 
not,  then  have  we  confidence  toward  God." 
Yet  even  on  this  testimony  we  must  not  ab- 
solutely rely — "  God  is  greater  than  the 
heart,  and  knoweth  all  things."  The  Laodi- 
ceans  were  satisfied  With  themselves  at  the 
very  time  when  He  charged  them  with  every 
one  of  the  evils  from  which  they  supposed 
themselves  free.  H*a  He  not  somewhat 
against  us  1  May  we  not  continue  to  read 
and  hear  his  word,  and  keep  our  places  in  the 
sanctuary,  and  even  at  his  table ;  and  yet  feel 
very  little  of  that  sacred  fervour  and  delight 
that  once  accompanied  our  devotions'!  At- 
tendance upon  the  Saviour  in  the  means  of 
grace  is  very  distinguishable  from  spiritual 
worship.  We  may  draw  nigh  to  him  with 
our  mouth,  and  honour  him  with  our  lips, 
while  the  heart  is  far  from  him.  Does  the 
heart  lag  behind1?  Then  are  we  following 
him  afar  off 

His  people  are  himself  He  that  receiveth 
them  receiveth  him :  and  what  we  do  not !  to 
the  least  of  all  his  brethren,  we  do  not  to  him. 
In  the  distance  of  our  regard  to  them  ;  and 
especially  in  our  backwardness  to  notice  and 
relieve  and  visit  the  poor  and  afflicted ;  are 
we  not  following  him  afar  off? 

Above  all,  does  not  the  evil  appear  in  th<. 


MARCH  3. 


ii, 


remoteness  of  our  resemblance  1  We  are 
commanded  to  follow  him  ;  and  our  conformi- 
ty to  him  is  essential  to  all  religion ;  and  we 
may  always  judge  of  the  degree,  as  well  as 
the  reality  of  our  religion,  by  it.  How  far 
short  of  the  model  do  we  cornel  How  dis- 
tantly do  we  resemble  that  condescension, 
which  washed  the  disciples'  feet ;  that  self- 
denial,  which  led  him  to  please  not  himself; 
that  fervour  which  induced  him  to  say,  the 
zeal  of  thine  house  hath  eaten  me  up ;  that 
delight  in  obedience,  which  enabled  him  to 
acknowledge,  My  meat  ia  to  do  the  will  of 
Him  that  sent  me,  and  to  finish  his  work — 

And  thus,  by  our  negligence  and  indiffer- 
ence, we  grieve  his  Holy  Spirit.  And  thus 
we  rob  our  own  souls.  For  he  is  all  in  all. 
He  is  the  fountain  of  life  ;  and  it  is  good  for 
us  to  draw  near  to  him.  But  when  we  fol- 
low him  afar  off,  we  cannot  see  him ;  and 
hear  him ;  and  converse  with  him.  And  woe 
unto  us  if  trouble  befalls  us,  or  the  enemy 
meets  with  us — and  he  is  most  likely  to  do  s  j 
then,  or  death  assails  us,  when  we  are  absent 
from  him. 

Jjet  me  sigh — 

"  Prone  to  wander,  Lord,  I  feel  it; 
Prone  to  leave  the  God  I  love." 

And  let  me  sing — 

"  Thou  Shepherd  of  Israel  divine, 
The  joy  of  the  upright  in  iieart, 
For  closer  communion  I  pine, 
Still,  still  to  reside  where  Thou  art. 

'Tis  there  I  would  alway  abide, 

Nor  ever  a  moment  depart ; 
1  reserved  evermore  by  thy  side — 

Eternally  hid  in  thy  heart. 


MARCH  3. 

*  t"ea,  Jet  God  be  true,  but  every  man  a  liar." 

Rom.  iii.  4. 

But  cannot  God  be  true,  and  man  be  true 
aluo  1  Does  the  veracity  of  the  one  infer  the 
falsehood  of  the  other  1  Not  absolutely  ;  but 
in  particular  instances.  There  may  be,  and 
there  often  is,  an  opposition  between  their 
testimony :  and  when  this  is  the  case,  we  are 
uot  to  hesitate  a  moment  by  whose  claims  we 
-shall  be  decided — If  the  whole  world  was  on 
one  side,  and  He  on  the  other— Let  God 
be  true,  but  every  man  a  liar.  And,  compara- 
tively, the  credibility  of  the  one,  must  always 
be  nothing  to  that  of  the  other.  If  we  receive 
the  witness  of  men,  the  witness  of  God  is 
greater.  And  this  will  appear  undeniable 
from  four  admissions. 

The  first  regards  the  ignorance  of  man, 
and  the  wisdom  of  God.  Man  is  fallible.  He 
not  only  may  err,  but  he  is  likely  to  err.  He 
may  be  deceived  by  outward  appearances ;  by 
the  reports  of  others ;  by  his  own  reasonings. 
His  powers  are  limited;  his  researches,  in 
every  direction,  are  soon  checked ;  there  are 
depths  which  he  cannot  fathom,  heights  which 
he  cannot  scale,  complications  which  he  can- 


not unravel.  Let  not  the  wise  man  glory  in 
his  wisdom.  How  much  of  it  is  mere  opi- 
nion and  conjecture !  With  what  follies  have 
the  greatest  minds  been  charged  !  Where  is 
the  wise  1  Where  is  the  scribe  ]  Where  is 
the  disputer  of  this  world?  Hath  not  God 
made  foolishness  the  wisdom  of  this  world  1 
But  His  understanding  is  infinite.  He  knows 
all  things.     He  cannot  be  mistaken. 

The  second  regards  the  mutability  of  man, 
and  the  unchangeableness  of  God.  Creatures, 
from  their  very  being,  are  mutable.  Many  of 
the  angels  kept  not  their  first  estate.  Adam 
fell  from  his  original  condition.  Who  needs 
to  be  told,  that  man  never  continues  in  one 
stay  ]  New  views  gender  new  feelings,  and 
these  new  pursuits.  What  pleases  to-day 
may  offend  to-morrow.  Many  are  unstable 
as  water.  No  one  is  unchangeable.  But  God 
changes  not.  What  he  thinks  now  of  any 
subject  he  always  thought,  and  always  will 
think  ;  for  with  him  there  is  no  variableness, 
neither  shadow  of  turning. 

The  third  regards  the  weakness  of  man, 
and  the  all-sufficiency  of  God.  Man  may 
threaten  in  fury,  but  be  unable  to  execute. 
He  may  promise  sincerely ;  and  his  promises 
be  vain  words — he  cannot  fulfil  them.  In 
this  respect  he  is  not  always  to  be  judged  of* 
by  his  conduct.  There  are  cases  in  which 
we  censure,  when,  if  we  knew  all,  we  should 
only  pity.  The  man  struggles  with  difficul- 
ties which  have  unexpectedly  come  upon 
him ;  and  yields  to  dire  necessity ;  and  pro- 
vides things  honest  in  the  sight  of  the  Lord — 
who  has  seen  all  his  heart  and  his  hardships 
— though  not  in  the  sight  of  men.  But  God 
is  almighty.  He  who  made  an'3  upholds  all 
things  by  the  word  of  hi3  power,  speaks 
every  thing,  in  the  Scriptures. 

The  fourth  regards  the  depravity  of  man, 
and  the  rectitude  of  God.  Man  goes  astray, 
from  the  womb,  speaking  lies.  He  often 
knowingly  deceives.  It  is  his  aim  and  study ; 
and  he  rejoices  in  his  success.  Even  men 
who  are  influenced  by  religious  principles, 
may  be  overcome  of  evil,  and  occasion  our 
saying,  Lord,  what  is  man !  How  far  from 
truth  was  the  sentiment  of  Jonah — "  f  do  well 
to  be  angry,  even  unto  death."  How  lament- 
able was  the  falsehood  of  Abraham,  when  he 
said  to  his  wife,  She  is  my  sister!  How 
dreadful  was  the  perjury  of  Peter,  when  he 
sware,  "  I  know  not  the  man !"  But  God  is 
holiness  itself.  He  is  incapable  of  a  wrong 
bias — he  cannot  be  tempted  to  deceive. 

When,  therefore,  we  look  at  man— igno- 
rant and  fallible— varying  according  to  his 
excitements — often  unable  to  make  good  his 
engagements — yea,  accessible  to  the  influ- 
ence of  evil  motives :  and  then  contemplate 
God,  in  all  the  glories  of  his  wisdom,  immu- 
tability, almightiness,  and  rectitude — each 
being  an  everlasting  and  infinite  preservative 
of  truth — who  can  view  these  competitors  <hr 


Id 


MARCH  4. 


yar  belief,  and  nut  join  with  the  Apostle — 
••  Yea,  let  God  be  true,  but  every  man  a  iiar." 

The  use  to  which  this  fact  should  be  ap- 
plied, is  to  reduce  our  confidence  in  man,  and 
increase  our  confidence  in  God. 

And  yet  the  reverse  of  this  is  our  practice. 
We  yield  where  We  should  be  cautious,  and 
we  hesitate  where  it  is  impossible  for  us  to  err. 
We  turn  from  the  Rock  of  ages,  and  lean  on 
the  broken  reed.  What  is  the  consequence  1 
"  Cursed  be  the  man  that  trusteth  in  man, 
and  maketh  flesh  his  arm,  and  whose  heart 
departeth  from  the  Lord.  For  he  shall  be 
like  the  heath  in  the  desert,  and  shall  not  see 
when  good  cometh;  but  shall  inhabit  the 
parched  places  in  the  wilderness,  in  a  salt 
land,  and  not  inhabited.  Blessed  is  the  man 
that  trusteth  in  the  Lord,  and  whose  hope  the 
Lord  is.  For  he  shall  be  as  a  tree  planted 
by  the  waters,  and  that  spreadeth  out  her 
roots  by  the  river,  and  shall  not  see  when 
heat  cometh,  but  her  leaf  shall  be  green;  and 
shall  not  be  careful  in  the  year  of  drought, 
neither  shall  cease  from  yielding  fruit." 

Let  us  cease,  then,  from  man.  Not  that 
we  are  to  become  universally  suspicious,  and 
suppose  that  there  is  no  sincerity  in  the  world. 
It  was  David's  error  to  say  in  his  haste,  All 
men  are  liars.  And  when  the  Scripture  says, 
There  is  no  faithfulness  in  them :  men  of  low 
degree  are  vanity,and  men  of  high  degree  are 
a  lie ;  it  must  be  taken  with  qualification.  Yet 
instances  of  inflexible  integrity  are  not  abund- 
ant And  we  should  not  implicitly  rely  upon 
any  one,  especially  in  divine  things.  Let  us 
respect  great  and  good  men,  but  not  be  en- 
slaved by  them.  Let  us  not  pin  our  faith  to 
the  sleeve  of  any  authority  merely  human. 
Let  us  suffer  no  man  to  have  dominion  over 
our  conscience ;  always  searching  the  Scrip- 
tures to  see  whether  these  things  are  so  in 
the  word  of  truth. 

For  God  is  entitled  to  our  absolute  confi- 
dence. "  God  is  not  a  man,  that  he  should 
lie ;  neither  the  son  of  man,  that  he  should 
repent :  hath  he  said,  and  shall  he  not  do  it  1 
or  hath  he  spoken,  and  shall  he  not  make  it 

food?"  Let  us  trust  him  as  he  deserves. 
iet  us  always  place  a  ready  and  unshaken 
reliance  on  his  Word.  Let  God  be  true,  in 
its  doctrines ;  and  let  us  receive  them,  how- 
ever mysterious.  Let  God  be  true,  in  its 
threatenings ;  and  let  us  flee  from  the  wrath 
to  come.  Let  God  be  true,  in  its  promises ; 
and  let  U3  be  strong  in  faith,  giving  glory  to 
God.  Yea,  let  God  be  true,  but  every 
man  a  liar.  Let  God  be  true  in  its  predic- 
tions ;  and  whatever  difficulties  stand  in  the 
way,  believe  that  the  whole  earth  shall  be 
filled  with  his  glory. 

MARCH  4. 

"  All  his  saints  are  in  thy  hand." 
Deut.  xxxiii.  3. 
These  holy  ones  are  distinguished  by  many 


things  from  each  other.  Some  of  them  are 
in  public  life  and  some  in  private.  Some  are 
rich  and  some  poor.  Some  are  young  and 
some  old — But  all  are  equally  dear  to  God ; 
and  partakers  of  the  common  salvation;  in 
which  there  is  neither  Jew  nor  Greek,  neither 
bond  nor  free,  neither  male  nor  female,  for 
we  are  all  one  in  Christ  Jesus.  They  pass 
under  various  denominations  among  men  :  and 
these  too  often  keep  them  at  a  distance  from 
each  other,  and  lead  them  to  mistake  and 
censure  each  other:  and  often  they  would 
seem  to  wish  to  draw  Him  along  with  them, 
and  confine  his  influences  within  their  res- 
pective exclusiveness.  But  no.  He  owns 
them  all.  They  are  all  children  of  t?  e  same 
family,  and  going  to  the  same  temple  to  wor- 
ship ;  and  however  they  may  differ  in  dress, 
or  age,  or  stature,  they  all  stand  in  the  same 
relation  to  each  other,  and  to  himself.  Some 
of  them  are  strong,  and  others  are  weak  in 
faith.  He  has  in  his  fold  lambs  as  well  as 
sheep;  and  in  his  family  babes  as  well  as 
young  men.  But  a  bruised  reed  will  he  not 
break,  and  the  smoking  flax  will  he  not 
quench,  but  will  bring  forth  judgment  unto 
victory.  This  honour  have  all  his  saints — 
"  All  his  saints  are  in  thy  hand." 

— In  his  fashioning  hand.  They  are  the 
clay,  and  he  is  the  potter,  and  he  makes  them 
vessels  of  honour,  prepared  unto  every  good 
work.  He  fearfully  and  wonderfully  made 
them  as  creatures.  But  they  are  his  work- 
manship by  another  and  a  nobler  creation — 
"  This  people  have  I  formed  for  myself;  they 
shall  show  forth  my  praise." 

— In  his  preserving  hand.  For  now  they 
are  precious,  they  are  the  more  exposed. 
They  are  called  a  crown  and  a  diadem ;  and 
the  powers  of  darkness  would  gladly  seize  it : 
but  observe  where  it  is  placed  for  security : 
"Thou  shalt  be  a  crown  of  glory  in  the  hand 
of  the  Lord,  and  a  royal  diadem  in  the  hand 
of  thy  God"— and  there  they  are  safe,  perfectly 
safe :  safe,  not  owing  to  their  strength,  but  tc 
their  situation.  By  another  image  the  Saviour 
establishes  the  same  confidence.  "  My  sheep 
hear  my  voice,  and  I  know  them,  and  they  fol- 
low me :  and  I  give  unto  them  eternal  life ;  and 
they  shall  never  perish,  neither  shall  any  man 
pluck  them  out  of  my  hand.  My  Father, 
which  gave  them  me,  is  greater  than  all ;  and 
no  man  is  able  to  pluck  them  out  of  my 
Father's  hand." 

— In  his  guiding  hand.  To  lead  a  blino 
man,  you  take  him  in  your  hand — thus  the 
Lord  leads  his  people.  He  knoweth  the  way 
that  they  take ;  but  they  do  not  I  will  bring 
the  blind  by  a  way  that  they  know  not ;  1 
will  lead  them  in  paths  that  they  have  nol 
known.  You  take  a  little  child  in  your  hano 
to  lead  him.  Though  God,  says  Bishop  Hall, 
has  a  large  family,  none  of  his  children  are 
able  to  go  alone :  they  are  too  weak,  as  well 
as  too  ignorant    But  fear  not,  says  God :  1 


MARCH  o. 


(ft» 


will  strengthen  thee,  yea,  1  will  tieip  thee, 
yea,  I  will  uphold  thee  with  the  right  hand 
of  my  righteousness. 

— In  his  chastening  hand.  They  are  some- 
times alarmed  at  their  afflictions,  and  cry, 
Do  not  condemn  me — as  if  they  were  in  the 
hand  of  an  enemy — but  he  is  their  father ; 
and  not  like  fathers  of  our  flesh;  for  they 
verily  for  a  few  days  chastened  us  after  their 
own  pleasure,  but  He  for  our  profit,  that  we 
may  be.  partakers  of  his  holiness.  Luther 
therefore  said,  Strike  on,  Lord,  strike  on ;  for 
now  I  know  i  am  thy  child.  We  deserve  to 
lose  tne  rod,  and  by  our  improper  benaviour 
we  forfeit  all  claim  to  his  correction ;  and  we 
may  well  wonder  and  exclaim,  Lord,  what 
is  man,  that  thou  shouldest  magnify  him,  that 
thou  shouldest  set  thine  heart  upon  him,  that 
thou  shouldest  visit  him  every  morning  and 
try  him  every  moment]  But  he  does  not 
deal  with  us  according  to  our  desert.  And 
therefore,  rather  than  leave  us  to  make  flesh 
our  arm,  or  the  world  our  portion,  he  will  re- 
move every  stay  of  support,  and  dry  up  every 
spring  of  comfort.  But  he  does  not  afflict 
willingly.  If  needs  be  only,  we  are  in  heavi- 
ness :  and  when  we  mourn  our  faults,  the  rod 
drops  upon  the  ground,  and  he  hastens  to 
wipe  away  our  tears.  "  Is  Ephraim  my  dear 
son  ?  is  he  a  pleasant  child  ?  for  since  I  spake 
against  him,  I  do  earnestly  remember  him 
still:  therefore  my  bowels  are  troubled  for 
him;  I  will  surely  have  mercy  upon  him, 
saith  the  Lord." 

Whatever,  therefore,  Christians  have  to 
distress  and  perplex,  here  is  enough  to  com- 
fort and  to  satisfy  them ;  "  For  all  this  I  con- 
sidered in  my  heart  even  to  declare  all  this, 
that  the  righteous,  and  the  wise,  and  their 
works — are  in  the  hand  of  God." 


MARCH  5. 

'  So  then  with  the  mind  I  myself  serve  the  law 
of  God ;  but  -with  the  flesh  the  law  of  sin." 
Rom.  vii.  25. 

So  ends  this  chapter,  concerning  which 
there  has  been  much  dispute.  For  some  have 
contended  that  the  Apostle  does  not  here 
speak  of  himself;  but  personates  another. 
They  suppose  that  he  refers  to  a  Jew— un- 
der the  Law,  but  not  under  Grace— awaken- 
ed, but  not  renewed — convinced,  but  not  con- 
verted. 

Yet  can  any  unregenerate  person,  with 
truth,  say— not  only,  "  I  consent  to  the  law 
that  it  is  good ;"  but,  "  With  my  mind  I  serve 
the  law  of  God  ?"  »nd,  "  I  delight  in  the  law 
of  God  after  the  inward  man?" — an  expres- 
sion of  godliness  that  characterized  the  very 
temper  of  the  Messiah  himself  He  could 
say  nothing  more  than  this — "  I  delight  to  do 
thy  will,  6  my  God ;  yea,  thy  law  is  within 
my  heart" 


At  first  view,  the  language  of  complaint 
may  seem  much  too  strong  to  appy  to  the 
experience  of  a  real  Christian.  But  what 
real  Christian  would  find  it  too  much  to 
utter — when  placed  in  the  same  state,  and 
occupied  in  the  same  way,  with  the  Apostle  ? 
That  is — viewing  himself  before  a  (Jod,  in 
whose  light  the  very  heavens  are  not  clean, 
and  who  charges  his  angels  with  folly ;  and 
who  sees  more  pollution  in  our  duties,  than 
we  ever  see  in  our  sins — That  is,  comparing 
himself  with  the  rule  of  all  rectitude,  the 
Divine  Law,  whose  spirituality  is  such  as  to 
extend  to  the  thoughts  and  the  desires  of  the 
mind,  as  well  as  the  actions  of  the  life,  and 
which  considers  anger  as  murder,  and  the 
lust  of  the  eye  as  adultery.  What  must  the 
highest  attainments  of  mortals  be,  compared 
with  this  absolutely  perfect  standard  of  holi- 
ness? yea,  or  even  with  the  elevated  and 
vast  desires  of  a  renewed  soul ! 

We  need  not  wonder  that  many  are  as- 
tonished and  perplexed  here.  "  The  spiritual 
judgeth  all  things ;  but  he  himself  is  judged 
of  no  man."  They  who  are  strangers  to  the 
warfare  in  which  he  is  engaged  can  never 
clearly  comprehend  his  language,  or  enter 
into  those  feelings  which  produce  such  a 
depth  of  confession  and  abasement.  Those 
who  have  never  been  in  the  field,  may  be 
surprised  at  many  things  related  by  a  veteran, 
in  describing  the  campaigns  he  has  passed 
through ;  but  his  old  scar-worn  comrade  can 
attest  the  truth  of  them.  In  religious  mat- 
ters, more  than  in  any  other,  the  heart 
knoweth  its  own  bitterness,  and  a  stranger 
intermeddleth  not  with  his  joy.  But  the 
secret  of  the  Lord  is  with  them  that  fear 
him. 

We  allow  that  this  chapter  has  been  much 
perverted.  There  is  no  part  of  the  Bible  that 
Antinomians  so  much  delight  in,  or  which 
ungodly  men  who  turn  the  grace  of  our  God 
into  lasciviousness  so  often  quote.  Such  per- 
sons wrest  also  the  other  Scriptures  to  their 
own  destruction.  And  are  we  to  argue 
against  the  use  of  a  thing  from  the  abuse  of 
it  ?  What  good  thing  is  not  abused  ?  Yet 
we  do  not  refuse  raiment  to  the  naked,  be- 
cause there  are  some  who  glory  in  what 
ought  to  remind  us  of  our  shame :  or  food  to 
the  hungry,  because  some  make  a  god  of  their 
belly.  And  shall  we  refuse  to  sincere  and 
humble  souls,  mourning  over  the  evils  of 
their  own  heart,  the  instruction  and  consola- 
tion here  provided  for  them,  for  fear  the  in- 
terpretation should  be  applied  to  an  impropei 
purpose  ?  No  one,  really  ta  light  of  God,  will 
abuse  it;  nor  can  he  be  more  reconciled  to 
his  corruptions,  or  more  satisfied  with  his 
deficiencies,  in  consequence  of  being  able  to 
adopt  the  language  as  his  own. 

For  shall  they  continue  in  sin  that  grace 
may  abound  ?  God  forbid.  How  can  they 
who  are  dead  to  sin,  live  any  longer  therein ' 


70 


MARCH  6,  7. 


We  are  not  to  make  sad  the  hearts  cf  God's 
people,  but  to  comfort  them — for  the  joy  of 
the  Lord  is  their  strength.  And  only  the 
last  day  will  show  how  much  this  section  of 
Scripture  has  strengthened  the  weak  hands 
and  confirmed  the  feeble  knees  of  those  who 
were  deeming  their  experience  peculiar,  and 
concluding  that  they  had  no  part  with  the 
Israel  of  God — till  they  heard  Paul  bewailing 
and  encouraging  himself  thus — For  to  will 
is  present  with  me  ;  but  how  to  perform  that 
which  is  good  I  find  not.  I  find  then  a  law, 
that,  when  I  would  do  good,  evil  is  present 
with  me.  O  wretched  man  that  I  am  !  who 
shall  deliver  me  from  the  body  of  this  death  ] 
I  thank  God  through  Jesus  Christ  our  Lord. 
So  then  with  the  mind  I  myself 'serve  the 
Law  of  God ;  but  with  the  flesh  the  law  of 
sin. 


MARCH  6. 

"  Beheld,  the  Lord  thy  God  hath  set  the  land 

before  thee :  go  up  and  possess  it,  as  the  Lord 

God  of  thy  fathers  hath  said  unto  thee  ;  fear 

not,  neither  be  discouraged." — Deut.  i.  21. 

We  may,  and  «  e  ought,  to  transfer  what 

Is  here  said  to  the  Jews  concerning  Canaan, 

to  ourselves,  wi*,ii  regard  to  a  better  country, 

that  is,  a  heavenly :  for  the  one  was  designed 

to  be  typical  of  the  other. 

Observe  the  exhibition :  "  Behold,  the  Lord 
thy  God  hath  set  the  land  before  thee." 
VVhere  ]  In  the  Scriptures.  Not  in  its  full 
development,  for  so  it  is  a  glory  to  be  reveal- 
ed, for  it  doth  not  yet  appear  what  we  shall 
be ;  but  in  its  general  nature ;  and  in  a  way 
adapted  to  our  present  apprehensions ;  and 
likely  to  take  hold  of  our  mind.  Hence  so 
many  figures  are  employed :  all  of  which  aid 
our  conceptions,  while  they  fall  short  of  the 
subject. 

But  does  he  place  it  before  our  eyes  to 
tantalize  us,  by  awakening  our  notice,  and 
drawing  forth  our  admiration,  and  exciting 
our  desire,  when  the  boon  is  not  within  our 
reach  1 

Observe  the  command  :  "  Go  up  and  pos- 
sess it,  as  the  Lord  God  of  thy  fathers  hath 
said  unto  thee."  This  supposes  it  to  be  at- 
tainable :  yea,  it  makes  the  attainment  our 
duty.  Our  missing  it,  is  not  only  our  misery, 
but  our  crime.  We  shall  be  punished  for 
neglecting  so  great  salvation.  It  is  our  guilt 
— the  guilt  of  the  vilest  disobedience  to  the 
most  gracious  authority  :  for  he  not  only  al- 
lows, but  he  enjoins  us  to  seek  first  his  king- 
dom and  righteousness — and  commands  us  to 
believe  on  the  Name  of  his  Son  Jesus  Christ 
Are  we  doing  this  ?  For  He  is  the  way : 
and  we  come  unto  God  by  him. 

Observe  the  encouragement :  "  Fear  not, 
neither  be  discouraged."  To  this  we  are 
liable  on  two  accounts.  First.  By  a  sense 
of  our  ur  worthiness.     The  greatness  of  the 


blessedness,  when  combined  with  a  sense  of 
our  desert,  astonishes  the  mind  into  a  kind  of 
incredulity;  and  makes  hope  seem  no  better 
than  presumption.  But  every  thing  here  is 
free,  and  designed  to  show  the  exceeding 
riches  of  his  grace  in  his  kindness  towards  us. 
We  are  as  welcome  as  we  are  unworthy. 
Why  then  should  we  refuse  to  be  comforted  1 
— Secondly.  By  a  sense  of  our  weakness. 
Who  is  sufficient  for  the  distance,  the  diffi- 
culties, the  dangers'?  The  Jews  were  dis- 
mayed by  the  report  of  the  spies.  The  towns, 
said  they,  are  walled  up  to  heaven.  Thero 
are  the  Anakims;  in  whose  sight  we  were 
but  as  grasshoppers.  The  people  were  dis- 
heartened. 

But,  said  Caleb,  "Let  us  go  up  at  onct, 
and  possess  it,  for  we  are  able."  Did  he  mean 
without  God  1  No.  But  with  him ;  with  him 
as  their  leader — and  keeper — and  this  he  had 
promised.  And  is  he  not  with  you]  Has  ho 
not  said,  "  Fear  not,  for  I  am  with  thee ;  be 
not  dismayed,  for  I  am  thy  God:  I  will 
strengthen  thee ;  yea,  I  will  help  thee ;  yea, 
I  will  uphold  thee  with  the  right  hand  of  my 
righteousness  V  We  cannot  be  too  sensible 
of  our  weakness ;  but  let  us  remember  that  his 
grace  is  sufficient  for  us.  Has  it  not  beer, 
sufficient  for  all  those  who  have  gone  beforf. 
us? 

"  Once  they  were  mourning  here  below 
And  wet  their  couch  with  tears: 

They  wrestled  hard,  as  we  do  now, 
With  sins,  and  doubts,  and  fears." 
I 

But  their  fears  were  vain.  They  overcame. 
They  are  now  more  than  conquerors  through 
him  who  loved  them. 

— But  Jordan  rolls  between.  So  was  it 
with  the  Jews ;  and  it  was  even  overflowing 
its  banks  at  the  time.  But  the  ark  divided  the 
waters.  They  went  through  dry-shod.  And 
their  enemies  were  as  still  as  a  stone — till 
they  were  clean  passed  over — and  the  land 
was  all  their  own. 


MARCH  7. 

"  I  have  called  you  friends." — John  xv.  15. 

What  condescension,  and  kindness,  and 
grace,  are  here  !  For  these  must  be  the  prin- 
ciples of  this  friendship,  whether  we  consider 
his  greatness,  or  our  meanness  and  unworrni- 
ness.  Lord,  what  is  man,  that  Thou  art 
mindful  of  him1?  and  the  son  of  man,  that 
Thou  visitest  him  1  Yet  he  is  mindful  of  us ; 
he  does  visit  us — yea,  he  calls  us  his  friends. 
And  names  and  things,  professions  and  reali- 
ties, are  the  same  with  him.  If  he  calls  us 
friends,  he  will  treat  us  accordingly ;  and  we 
may  expect  from  him  whatever  the  most  per- 
fect friendship  can  insure. 

For  instance.  He  will  honour  us  with  his 
confidence — the  very  thing  he  here  mentions, 
— "Henceforth,  I  call  you  not  servants;  for 
the  servant  knoweth  not  what  his  Lord  doetli 


MARCH  7. 


71 


out  1  have  called  you  friends ;  for  all  things 
that  1  have  heard  of  my  Father  I  have  made 
known  unto  you."  A  servant  is  entrusted, 
not  with  secrets,  but  orders ;  and  he  is  seldom 
informed  of  the  reasons,  even  of  these.  Turn- 
ing him  into  a  confidant,  is  one  of  the  ways 
to  exemplify  Solomon's  observation :  "  He 
that  delicately  bringeth  up  a  servant,  shall 
have  him  for  his  son  at  length ;"  and  he  will 
take  greater  liberties  than  a  child.  There  is, 
indeed,  respect  due  to  a  servant;  but  it  is 
respect  of  another  kind.  We  do  not  like  a 
master  or  mistress  who  disdains  speaking  to 
a  domestic,  unless  in  the  language  of  menace 
or  authority — But  good  sense  will  find  out  a 
happy  medium  between  distance  and  fond- 
ness ;  between  haughtiness,  and  a  familiarity 
that  inspires  no  deference.  But  unreserved 
confidence  is  for  friends.  Nothing  is  con- 
cealed between  them.  Abraham  is  called  the 
friend  of  God :  and,  says  God,  "  Shall  I  hide 
from  Abraham  the  thing  that  I  shall  do?" 
How  did  our  Lord  unbosom  himself  to  his 
disciples  !  To  you,  said  he,  is  given  to  know 
the  mysteries  of  the  kingdom  of  heaven. 
When  he  was  alone,  he  expounded  all  things 
unto  them ;  he  manifested  himself  to  them, 
and  not  unto  the  world.  And  so  now ;  the 
secret  of  the  Lord  is  with  them  that  fear  him, 
and  he  will  show  them  his  covenant 

If  he  calls  us  friends,  he  will  give  us  free- 
dom of  access  to  him.  The  distance  and 
ceremonies,  which  may  be  necessary  to  regu- 
late the  approach  of  others,  are  laid  aside 
with  a  friend ;  the  heart,  the  arms,  the  house, 
are  all  open  to  him.  And  does  the  Lord 
keep  us  at  a  distance  1  All  his  language  is 
invitation — "  Come  unto  me."  He  allows  us 
to  come  even  to  his  seat ;  and  to  enter  into 
the  secret  of  his  pavilion.  He  permits  us,  at 
all  times,  to  spread  our  most  minute  affairs 
before  him :  yea,  he  indulges  us  to  live  in  his 
house,  to  sit  at  his  table,  to  walk  with  him, 
to  lean  upon  his  bosom — Such  honour  have 
all  his  saints. 

— If  he  calls  us  friends,  he  will  reprove  us. 
Whenever  friendship  is  founded  on  proper 
principle,  reproof  will  be  one  of  its  chief 
duties,  and  privileges  too.  Faithful  are  the 
wounds  of  a  friend:  and  so  David  valued 
them—"  Let  the  righteous  smite  me ;  it  shall 
be  a  kindness :  and  let  him  reprove  me ;  it 
shall  be  an  excellent  oil,  which  shall  not  break 
my  head  :  for  yet  my  prayer  also  shall  be  in 
their  calamities."  Moses  makes  the  omission 
the  proof  of  hatred — "  Thou  shalt  not  hate  thy 
brother  in  thine  heart:  thou  shalt  in  any 
wise  rebuke  thy  neighbour,  and  not  suffer  sin 
upon  him."  But  the  Saviour  will  never  incur 
this  reproach  :  As  many  as  I  love,  I  rebuke 
and  chasten. 

— If  he  calls  us  friends,  he  will  counsel  us. 
There  are  passages  in  the  life  of  every  man 
sufficient  to  confound  a  single  understanding. 
But  how;  pleasing  is  it,  in  doubts  and  per- 


plexities, to  fetch  in  aid  fron  the  judgment 
or  experience  of  another,  and  who  is  con- 
cerned for  our  welfare !  But  He  is  "  The 
Counsellor."  "  Counsel,  says  he,  "  is  mine, 
and  sound  wisdom."  He  is  a  light  to  them 
that  sit  in  darkness.  He  is  a  dissolver  of 
doubts.  The  meek  will  he  guide  in  judg- 
ment, and  the  meek  will  he  teach  his  way- 
and  they  that  follow  it  will  find  it  to  be  plea- 
santness and  peace. 

— If  he  calls  us  friends,  he  will  sympathize 
with  us.  There  is  no  true  friendship  unless 
we  make  the  pleasures  and  the  pains  of  our 
connexions  our  own ;  rejoicing  when  they 
rejoice,  and  weeping  when  they  weep.  To 
him  that  is  afflicted,  pity  should  be  showed 
from  his  friend.  The  natural  language  of  the 
sufferer  is,  "  Pity  me,  pity  me,  O  ye  my 
friends;  for  the  hand  of  God  hath  touched 
me !"  Hence  the  complaint  of  the  Saviour — 
"  I  looked  for  some  to  take  pity,  and  there 
was  none ;  and  for  comforter,  but  I  found 
none" — for  even  all  the  disciples  forsook  him, 
and  fled.  But  he  will  never  inflict,  what  he 
endured.  In  all  our  affliction  he  is  afflicted. 
To  exemplify  this,  he  assumed  our  nature. 
He  became  a  man — to  be  a  friend.  For  in 
that  he  himself  hath  suffered,  being  tempted, 
he  is  also  able  to  succour  those  that  are- 
tempted.  And,  therefore,  though  he  is  passed 
into  the  heavens,  we  have  not  an  High  Priest 
who  cannot  be  touched  with  the  feeling  of 
our  infirmity.  Yea,  "  He  that  toucheth 
them,  toucheth  the  apple  of  his  eye." 

— If  he  calls  us  friends,  he  will  afford  us 
assistance  and  succour.  And  this  is  the  grand 
test  of  friendship.  A  friend  loveth  at  all 
times ;  but  is  born  for  adversity ;  and  he  has 
forfeited  all  claim  to  the  character,  who  says, 
in  the  hour  of  application,  Go  in  peace,  be  ye 
warmed,  and  be  ye  filled,  while  he  gives  not 
the  things  that  are  needful !  Yet,  how  often 
is  this  the  case !  How  often  are  the  words 
of  Solomon  verified — "  Confidence  in  an  un- 
faithful man  in  the  time  of  trouble,  is  like  a 
broken  tooth,  or  a  foot  out  of  joint !"  Many 
are  very  friendly  when  you  want  not  their 
aid ;  especially  while  you  are  imparting,  in- 
stead of  receiving.  You  are  their  garden  : 
they  walk  in  it  in  summer,  but  abandon  it  in 
winter — then  it  has  no  flowers  or  fruits. 
You  are  their  scaffold :  they  build  with  you — 
but  when  the  work  is  done,  they  take  you 
down,  and  lay  you  aside.  But  though  the 
Saviour  will  never  leave  us  nor  forsake  us, 
he  has  emphatically  said,  I  will  be  with  you 
in  trouble.  And  his  people  have  always 
found  him  a  present  help,  when  every  other 
resource  has  failed.  Some  may  really  feel 
for  us,  but  be  unable  to  help  us.  But  nothing 
is  too  hard  for  the  Lord.  Even  in  death  he 
will  be  the  strength  of  our  heart,  and  our 
portion  for  ever. 

Thus  he  treats  his  friends — How  do  they 
treat  him  t   Have  we  never  given  him  cause 


72 


MARCH  8,  9. 


lo  say  '  Is  this  thy  kindness  to  thy  friend  ?" 
Have  we  never  betrayed  a  want  of  confi- 
dence in  him  f  Have  we  never  been  ashamed 
of  him  1  Never  denied  him  before  men  1  Ne- 
ver preferred  our  own  ease  and  honour  to  his 
cause  and  glory  ]  We  can  never  make  him 
adequate  returns  for  his  goodness.  But  have 
we  made  him  suitable  returns  ?  Rather,  will 
not  an  honest  review  of  our  temper  and  con- 
duct constrain  us  to  blush  and  say — 
"  O  were  I  not  most  vile  and  base, 

I  sould  not  thus  my  friend  requite ; 
And  were  not  he  the  God  of  grace, 

He'd  frown,  and  spurn  me  from  his  sight." 


MARCH  8. 

Behold,  the  eye  of  the  Lord  is  upon  them  that 
fear  him,  upon  them  that  hope  in  his  mercy" 

Psalm  xxxiii.  18. 

This  is  a  very  encouraging  character. 
They  who  cannot  claim  the  higher  distinc- 
tions of  religion,  may  surely  know  that  they 
"  fear  God,  and  hope  in  his  mercy." 

Some  may  wonder  at  the  combination ;  and 
suppose  that  the  qualities  are  incompatible 
with  each  other.  But  the  first  Christians 
"  walked  in  the  fear  of  the  Lord,  and  in  the 
comforts  of  the  Holy  Ghost"  They  may 
think  that  the  fear  will  injure  the  hope,  or 
the  hope  the  fear.  But  these  are  even  mutu- 
ally hopeful :  and  they  are,  not  only  never  so 
beautiful,  but  never  so  influential,  as  when 
they  are  blended.  The  fear  promotes  hope, 
by  the  evidence  it  affords ;  and  by  keeping  us 
from  loose  and  careless  walking — which  must 
always  affect  our  peace  and  pleasure.  And 
hope  no  less  befriends  this  fear.  For  never 
is  God  seen  so  glorious,  so  worthy  of  all  our 
devotedness  to  him,  as  when  we  hope  in  his 
mercy  ;  and  even  the  more  assured  we  are  of 
his  regard,  the  more  we  shall  inquire,  Lord, 
what  wilt  thou  have  me  to  do  1 — The  more 
we  shall  tremble  at  the  thought  of  offending 
and  grieving  him :  the  more  we  shall  con- 
tinue upon  our  knees,  praying,  Let  the  words 
of  my  mouth,  and  the  meditation  of  my  heart, 
be  acceptable  in  thy  sight,  O  Lord,  my 
Strength,  and  my  Redeemer.  It  is  called  "  a 
lively  hope :"  and  Christians  know,  by  expe- 
rience, that  upon  all  their  principles  and  du- 
ties- it  has  the  same  influence  as  the  spring 
has  upon  the  fields  and  the  gardens. 

Despondence  of  mind  has  the  same  effect 
upon  our  feelings  ind  obedience  as  frost 
upon  the  stream :  it  chills,  hardens,  and  stag- 
nates. But  Divine  love  dissolves  the  ice,  and 
the  waters  flow. 

God  is  a  Spirit,  and  has  none  of  our  senses 
uid  members;  but  in  speaking  to  us,  he 
makes  use  of  language  that  we  can  under- 
stand.— His  eyes  are  upon  them  that  fear 
him,  and  hope  in  his  mercy. 

— The  eyes  of  his  knowledge  are  upon 
ihem.  Every  thing  in  their  affairs  comes  un- 


der his  notice.  He  knows  all  their  walking 
through  this  great  wilderness.  Nothing  be- 
falls- them  without  their  Heavenly  Father. 
Parents  cannot  always  have  their  eye  upon  a 
child.  They  may  be  engaged,  they  may  ba 
afar  off,  they  may  be  asleep.  But  he  is  al- 
ways at  hand :  He  is  never  diverted  or  per- 
plexed ;  He  never  slumbers  or  sleeps. 

— The  eyes  of  his  affection  are  upon  them. 
The  eye  not  only  affecteth  the  heart,  but  fol- 
lows it.  It  turns  with  the  object  of  attach- 
ment ;  it  sparkles  with  delight  while  dwell- 
ing upon  it ;  and  when  deprived  of  the  sight, 
continues  looking  in  the  direction  of  depar- 
ture— as  the  disciples  stood  gazing  up  to- 
wards heaven  after  their  beloved  Saviour. 
Oh !  to  be  the  object  of  God's  love  !  To  be 
precious  in  his  sight,  and  honourable !  But 
He  "  takes  pleasure  in  them  that  fear  him, 
in  those  that  hope  in  his  mercy."  "  He  will 
rest  in  his  love :  He  will  joy  over  them  with 
singing." 

— The  eyes  of  his  providence  are  upon 
them.  Therefore  it  is  added — "To  deliver 
their  soul  from  death,  and  to  keep  them 
alive  in  famine."  That  is — for  a  part  is  put 
for  the  whole — to  secure  them  from  all  dan- 
ger, and  to  supply  all  their  wants.  In  cases 
the  most  perilous  and  extreme,  He  is  able  to 
do  for  them  exceeding  abundantly  above  all 
they  can  ask  or  think.  We  are  not  to  look 
for  miracles ;  but  it  is  only  because  the  power 
and  truth  of  God  can  do  without  them. 

"  For  sooner  all  nature  shall  change, 
Than  one  of  God's  promises  fail. 

"  How  safe  and  how  happy  are  they 

Who  on  the  good  Shepherd  rely ! 
He  gives  them  out  strength  for  their  day. 

Their  wants  He  will  surely  suppiv 
He  ravens  and  lions  can  tame ; 

All  creatures  obey  his  command  : 
Then  let  me  rejoice  in  his  Name, 

And  leave  all  my  cares  in  his  hand.' 


MARCH  9. 

"  Be  strong  in  the  Lord,  and  in  the  powet  o/ 
his  might. — Ephes.  vi.  10. 
To  this  we  must  be  brought.  Nature  can 
never  do  the  work  of  grace.  Reason  cannot 
be  a  substitute  for  faith.  Education  cannot 
render  needless  the  teaching  of  the  Spirit. 
Vain  must  all  our  exertions  be,  without  his 
agency.  Without  his  influence  we  may  have 
the  form  of  godliness,  but  not  the  power ;  we 
may  be  reformed,  but  not  renewed ;  we  may 
become  other  creatures,  but  not  new  ones. 

What  is  the  use  we  are  to  make  of  this  aa 
mission  1  Are  we  to  derive  from  it  ease  in 
sin  1  self-justification  1  excuses  for  indolence  1 
reasons  for  despair?  Self-despair,  indeed, 
grows  out  of  it :  but  no  other.  There  is  hope 
in  Israel  concerning  this  thing.  We  have  a 
resource ;  and  it  is  accessible :  and  we  are 
commanded  to  "be  strong  in  the  Lord,  ana 
in  the  power  of  his  might." 


MARCH  10. 


73 


When  we  plead  for  this  doctrine,  we  are 
often  charged  with  enthusiasm.  But  the 
Scripture  asserts,  that  we  are  his  workman- 
ship, created  in  Christ  Jesus ;  that  it  is  God 
who  worketh  in  us  to  will  and  to  do  of  his 
good  pleasure ;  that  hereby  we  know  that  he 
abideth  in  us  by  the  Spirit  which  he  hath 
given  us. — And  we  retort  the  charge  upon 
those  that  would  exclude  this  influence.  For 
what  is  enthusiasm,  but  visionary  hope; 
groundless  expectation  ?  And  what  can  be 
more  delusive,  than  looking  for  an  end  with- 
out suitable  and  adequate  means  ?  a  mighty 
effect,  without  a  more  powerful  cause?  a 
practice,  the  most  alien  from  our  depraved 
namre,  without  a  divine  principle  ?  a  gather- 
ing of  grapes  from  thorns,  and  figs  from  this- 
tles ?  And  this  is  the  case  with  those  who 
deny  the  operations  of  that  grace  which  is 
alone  sufficient  for  us.  We  allow  that  we 
draw  the  character  of  the  Christian  high ; 
and  expect  from  him  great  things :  that  he 
should  be  renewed  in  the  spirit  of  his  mind ; 
that  he  should  walk  by  faith,  and  not  by 
sight;  that  he  should  overcome  the  world; 
and  have  his  conversation  in  Heaven. — But 
we  have  means  answerable  to  all  this.  We 
have  a  principle  adequate  to  the  practice. 
We  have  a  cause  far  superior  to  all  these 
grand  results.  We  allow  that  the  work  of  a 
Christian,  as  it  is  described  in  the  Bible,  looks 
fitter  for  an  angel  than  for  a  fallen  weak  man ; 
but  this  fallen  weak  man  has  more  than  the 
sufficiency  of  an  angel  for  the  discharge  of  it 
— his  sufficiency  is  of  God  ! 

Such  a  discovery,  such  an  assurance  is  ne- 
cessary. We  are  depraved  creatures,  and  we 
cannot  be  ignorant  of  it  We  have  inward 
repugnances  to  spiritual  duties.  We  are  sur- 
rounded with  outward  difficulties.  On  the 
side  of  sin  there  is  number,  example,  constant 
solicitation.  Our  slothful  heart  cries,  "  There 
is  a  lion  in  the  way,  I  shall  be  slain  in  the 
streets" — With  all  this  known  and  felt,  who 
could  enter  a  religious  course  with  pleasure 
or  vigour,  without  the  certainty  of  effectual 
aid'!  Possibility,  probability,  is  not  enough. 
Mere  hope  is  not  enough.  Our  hands  hang 
down,  our  knees  tremble,  our  very  souls  are 
chilled,  unless  we  have  a  full  and  express 
persuasion,  that  God  will  be  with  us  and  bear 
us  through.  And  here,  therefore,  he  meets 
us,  and  says,  "  Fear  not,  for  I  am  with  thee ; 
be  not  dismayed,  for  I  am  thy  God :  I  will 
strengthen  thee ;  yea,  I  will  help  thee ;  yea, 
I  will  uphold  thee  with  the  right  hand  of  my 
righteousness.  Rely  on  me.  Nothing  is  too 
hard  for  the  Lord.  I  can  enlighten  the  dark- 
est understanding.  I  can  turn  the  heart  of 
stone  to  flesh — Take  hold  of  my  strength,  and 
be  more  than  a  conqueror — I  will  never  leave 
thee,  nor  forsake  thee." 

At  the  sound  of  this  animation,  every  thing 
revives  in  me,  like  vegetation  at  the  call  of 
spring.  1  am  filled  with  confidence  and  cour- 
K  7 


age — weak  in  myself,  1  am  strong  in  another 
— and  almighty  in  the  God  of  my  salvation. 

And  is  it  not  better  for  me,  that  I  should  be 
a  constant  suppliant  at  the  mercy-seat,  than 
have  no  reasons  for  calling  upon  God — being 
able  to  do  without  him  ]  Is  it  not  better  for 
me  to  depend  upon  the  God  of  all  grace,  for 
the  continual  supplies  of  the  Spirit  of  Jesus 
Christ,  than  to  have  a  fund  of  my  own  ?  The 
sufficiency  lodged  in  me,  must  have  been  li 
mited  and  finite  ;  but  in  the  Lord  Jehovah  1 
have  everlasting  strength.  I  could  not  trust 
in  my  own  heart — but  I  can  rely  on  his 
word,  I  can  never  be  so  willing  to  supply 
myself,  as  he  is  ready  to  succour  me. 

"  Though  in  ourselves  we  have  no  stock, 

The  Lord  is  nigh  to  save ; 
The  door  flies  open  when  we  knock, 
And  'tis  but  ask  and  have." 


MARCH  10. 

"  Wilt  a  man  rob  God?"— Mai.  iii.  8. 

— Is  it  probable  ?  Is  it  possible  ? 

Can  he  be  so  disingenuous  ?  What  ?  rob 
a  father,  a  friend,  a  benefactor  !  The  best  of 
all  fathers  !  The  kindest  of  all  friends  !  The 
most  generous  of  all  benefactors  ? 

Can  he  be  so  daring  ? — To  rob  a  Being  so 
high  and  sacred :  and  whose  glory  so  en- 
hances the  offence  !  To  injure  a  fellow-suo- 
ject  is  felony,  hut  to  injure  the  king  is  trea- 
son. To  steal  from  a  man  is  injustice ;  but 
to  steal  from  God  is  sacrilege.  The  wretch 
adds  profaneness  to  violence  when  he  breaks, 
not  into  a  house,  but  a  temple,  and  takes  off' 
things  dedicated  to  the  service  of  the  Deity. 

Can  he  be  so  irrational'? — To  rob  a  Being, 
not  when  he  is  absent,  for  he  never  is  absent ; 
but  when  he  is  present — not  in  the  night,  but 
in  the  day ;  and  darkness  and  light  are  both 
alike  to  him — not  when  he  sees  not,  observes 
not,  but  wlule  he  is  looking  on,  and  must  look 
on — for  his  eyes  are  upon  the  ways  of  man. 
and  he  pondereth  all  his  goings ! 

Can  he  be  so  desperate  1 — To  rob  one  who 
can,  who  will  punish  ;  and  whose  wrath  is  not 
only  unavoidable,  but  intolerable  ?  It  is  a 
fearful  thing  to  fall  into  the  hands  of  the 
living  God ! 

Yet  says  God — and  he  cannot  be  mistaken : 
or  accuse  unrighteously — "  Ye  have  robbed 
me."  But  on  whom  falls  the  charge  ?  A  Pha- 
raoh only,  who  would  not  let  the  people  go  ? 
a  Nebuchadnezzar,  who  carried  away  the 
vessels  of  the  Sanctuary  ?  a  Belshazzar,  whe 
profaned  them  ?  an  Ananias  and  a  Sapphira, 
who  kept  back  part  of  the  property  they  had 
sold?  a  Herod,  who  beheaded  John;  or  a 
Nero,  who  slew  Paul  ?  Alas  !  the  criminals 
are  less  obvious  characters,-  and  are  found 
much  nearer  home — they  are  to  be  found  in 
our  own  houses — they  are  to  be  found  in  the 
house  of  God ! 

Who  has  not  robbed  God  of  properly  ?  Out 


74 


MARCH  11. 


wealth  is  not  oui  own.  We  are  only  stew- 
ards. It  always  looks  suspicious  when  a 
gentleman's  steward  becomes  very  rich,  and 
dies  affluent.  It  is  even  so  with  professors  of 
religion.  It  would  be  better  for  them  to  die 
comparatively  poor ;  it  would  be  better  for 
their  reputation ;  it  would  be  better  for  their 
relations.  A  little,  honestly  obtained,  would 
be  better  than  a  large  accumulation  embez- 
zled from  God ;  it  would  be  more  sweet ;  it 
would  be  more  efficient.  Substance  is  in- 
trusted to  its  occupiers,  for  certain  purposes 
plainly  laid  down  in  the  Scripture ;  and  the 
providence  of  God  is  perpetually  calling  upon 
you  for  it.  Do  you  discharge  "these  claims  ] 
or  do  you  alienate  from  them,  by  hoarding  or 
extravagance  1  How  much  do  some  unjustly 
expend  ;  in  table-luxuries,  in  costly  dress,  in 
magnificent  furniture'!  And  they  are  fond 
of  displaying  these.  They  have  little  reason 
—They  glory  in  their  shame.  These  are  all 
robberies.  They  are  purloined  from  God's 
cause,  or  God's  poor. 

Who  has  not  robbed  God  of  time?  The 
Sabbath  he  expressly  claims  for  himself,  and 
it  is  called  the  Lord's  Day.  Have  we  not 
often  robbed  him  of  much  of  this — perhaps  of 
all — by  worldly  accounts,  by  evil  company, 
by  idle  visits,  by  doing  our  own  ways  and 
finding  our  own  pleasures]  Youth  is  the 
morning,  the  spring  of  life :  it  is  our  best  sea- 
son, and  therefore  God  has  a  right  to  it,  and 
calls  upon  us  to  remember  his  demands.  But 
have  we  not  partially,  or  wholly  robbed  him 
of  these  days :  have  we  not  squandered  them 
away  in  vanity,  folly,  and  vice  "J  All  our  mo- 
ments and  opportunities  are  his ;  and  he  com- 
mands us  to  redeem  the  time.  But  who  lays 
to  heart  the  brevity  and  uncertainty  of  life  1 
Who  values  it  as  "the  day  of  salvation?" 
Who  seizes  it  as  the  only  season  of  useful- 
ness 1  Who  rises  early  1 

"  Where  is  that  thrift,  that  avarice  of  time, 
(O  glorious  avarice!)  thought  of  death  inspires  ?" 

Where  is  He  in  all  our  ways,  who  said,  "  I 
must  work  the  work  of  Him  that  sent  me 
while  it  is  day  ;  the  night  cometh  wherein 
no  man  can  work  1" 

Who  has  not  robbed  him  of  the  heart  ? 
This  was  made  for  him ;  and  he  demands  it 
— "  My  son,  give  me  thine  heart."  But  the 
fear  of  the  heart,  the  confidence  of  the  heart, 
the  gratitude  of  the  heart,  the  attachment  of 
the  heart — we  have  transferred  to  the  crea- 
ture from  the  Creator,  God  over  all,  blessed 
fi>r  evermore. 

And  may  not  the  same  be  said  of  our  ta- 
lents— of  our  learning  1  of  our  powers  of  con- 
versation 1  of  our  retentivencss  of  memory  1 
of  our  influence  over  others  ? 

Let  us  not  affect  to  deny  the  charge,  and 
ask,  as  the  accused  here  did,  Wherein  have 
we  robbed  thee  .'  But  let  us  repair  to  the  foot- 
stool of  Mercy    and  cry,  "  If  thou,   Lord, 


shouldst  mark  iniquity,  O  Lord  who  shall 
stand  ]" 

"  But  there  is  forgiveness  with  him  that  he 
may  be  feared  :  and  with  him  there  is  plen- 
teous redemption:"  And  we  may,  and  we 
ought  to  approach  him  with  the  encourage- 
ment of  hope.  But  this  hope  must  be  found- 
ed on  his  own  invitations  and  promises.  It 
must  bring  us  "unto  God  by  Him"  who 
said,  "  No  man  cometh  unto  the  Father  but 
by  me."  To  pray  to  God  to  save  such  creatures 
in  any  other  way,  is  to  disobey  his  dearest 
command.  It  is  to  affront  and  insult  him,  by 
beseeching  him  to  be  untrue  and  unrigh- 
teous ;  to  frustrate  his  grace,  and  to  make 
Jesus  Christ  to  be  dead  in  vain.  But  in  him 
he  can  be  just,  and  yet  the  justifier.  He  can 
redeem  Jacob,  and  glorify  himself  in  Israel. 

We  shall  also  be  turned  away  from  all  our 
iniquity:  for  he  that  confesseth  and  forsaketli 
his  sin,  shall  find  mercy.  We  shall  also  sor- 
sow  after  a  godly  sort ;  and  instead  of  com- 
plaining of  any  of  the  methods  of  his  grace 
and  providence,  we  shall  cheerfully  acquiesce 
in  them  all — and  remember,  and  be  con- 
founded, and  never  open  our  mouth  more,  be- 
cause of  our  shame,  when  He  is  pacified 
towards  us  for  all  that  we  have  done. 


MARCH  11. 

"  I  will  mention  the  lovingkindnesses  of  the 

Lord." — Isaiah  lxiii.  7. 
There  are  three  ways  in  which  we  should 
resolve  to  do  this. 

We  should  mention  the  lovingkindnesses 
of  the  Lord  to  others.  We  should  do  this  in 
a  way  of  conversation.  "Let  no  corrupt 
communication,"  says  the  Apostle,  "  proceed 
out  of  your  mouth."  Where  there  is  nothing 
immoral  or  indecent,  there  may  yet  be  much 
that  is  trifling  and  vain :  he  therefore  adds, 
"  But  that  which  is  good  to  the  use  of  edify- 
ing, that  it  may  minister  grace  to  the  hear- 
ers." And  here  is  a  subject  for  discourse,  not 
only  innocent,  but  profitable:  a  saying,  not 
only  faithful,  but  worthy  of  all  acceptation ; 
and  such  as  Moses  and  Elias  would  delight  to 
join  in,  were  they  in  company  with  us.  We 
should  also  mention  them  to  others,  in  a  way 
of  recommendation.  Some  are  convinced  of 
sin,  and  ready  to  despair ;  and  nothing  but  the 
exceeding  riches  of  divine  grace  can  keep 
them  from  it.  And  some  are  seeking  happi- 
ness where  we  know  they  can  never  find  it. 
Let  us,  therefore,  say  to  them,  "  Wherefore 
do  ye  spend  money  for  that  which  is  not 
bread,  and  your  labour  for  that  which  satis- 
fieth  not  1  Hearken  diligently  unto  me,  and 
eat  ye  that  which  is  good,  and  let  your  soul 
delight  itself  in  fatness."  "  O  taste  and  see 
that  the  Lord  is  good :  blessed  is  the  man  that 
trusteth  in  him."  This,  coming  from  out 
own  experience,  and  enforced  by  our  own  ex- 
ample, may  save  a  soul  from  death.    Esoe 


MARCH  12. 


75 


cially,  too,  if  we  can  bear  a  final  testimony 
to  the  truth,  and  say,  with  the  departing 
Henry,  "  You  have  heard  the  dying  words  of 
many — These  are  mine :  I  have  found  a  life 
of  communion  with  Christ  the  happiest  life  in 
the  world." 

— We  should  also  mention  the  lovingkind- 
nesses  of  God  to  ourselves.  There  is  such  a 
thing  as  self-converse ;  and  would  God  it  were 
more  common !  It  is  said,  fools  talk  much  to 
themselves;  but  wise  men  will  talk  more. 
David  enjoins  this:  "Commune  with  your 
own  heart  upon  your  bed,  and  be  still."  And 
he  also  was  an  example  of  it :  "  I  commune 
with  mine  own  heart:  and  my  spirit  made 
diligent  search."  Yet  the  Lord  will  com- 
mand his  lovingkindness  in  the  day-time,  and 
in  the  night  his  song  shall  be  with  me. 
Hence  he  chides  his  own  soul:  "Why  art 
thou  cast  down,  O  my  soul?  and  why  art 
thou  disquieted  in  me  1  hope  thou  in  God :  for 
I  shall  yet  praise  him,  who  is  the  health  of 
my  countenance,  and  my  God."  Are  you 
discouraged  by  your  unworthiness,  and  the 
greatness  of  your  guilt  I  Bring  before  your 
minds  the  freeness  and  the  fulness  of  his 
mercy,  and  his  lovingkindnesses  to  others, 
who  had  no  more  claim  upon  him  than  your- 
selves. Are  you  in  trouble?  Recall  his 
goodness  in  former  difficulties;  and  say,  O 
my  desponding  soul ! 

"Did  ever  trouble  yet  befall, 
And  he  refuse  to  hear  thy  call  ? 
And  has  he  not  his  promise  pass'd. 
That  thou  shalt  overcome  at  last?'' 

Mention  them  also  to  yourselves,  to  excite 
you  to  imitation.  Has»he  been  so  ready  to 
forgive ;  and  has  he  daily  loaded  me  with  his 
benefits  1  and  shall  I,  O  my  soul,  be  implaca- 
ble and  uncharitable  1  Let  me  be  a  follower 
of  God.  Let  me  be  merciful,  even  as  my 
Father  who  is  in  heaven  is  merciful. 

— We  should  mention  his  lovingkindnesses 
to  God  himself,  in  the  various  exercises  of 
devotion — In  expostulating  .with  him :  "  Look 
down  from  heaven,  and  behold  from  the  ha- 
bitation of  thy  holiness  and  of  thy  glory: 
where  is  thy  zeal  and  thy  strength,  the  sound- 
ing of  thy  bowels,  and  of  thy  mercies  toward 
me  ?  are  they  restrained  V — In  pleading  with 
him.  If  we  fill  our  mouth  with  arguments, 
thev  must  be  fetched  from  his  own  goodness : 
"  For  thy  Name's  sake,  O  Lord,  pardon  mine 
iniquity,  for  it  is  great" — In  praying  for  our- 
selves: "Hear  me  speedily,  O  Lord:  my 
spirit  faileth :  hide  not  thy  face  from  me,  lest 
I  be  like  unto  them  that  go  down  into  the 
pit  Cause  me  to  hear  thy  lovingkindness 
in  the  morning;  for  in  thee  do  I  trust:  cause 
me  to  know  the  way  wherein  I  should  walk ; 
for  I  lift  up  my  soul  unto  thee.  Deliver  me, 
O  Lord,  from  mine  enemies :  I  flee  unto  thee 
to  hide  me.  Teach  me  to  do  thy  will ;  for 
thou  art  my  God :  thy  Spirit  is  good ;  lead  me 
into  die  land  of  uprightness." — In  interceding 


for  others — the  conversion  of  our  kinured,  the 
salvation  of  sinners,  the  prosperity  of  the 
Church :  "  Do  good  in  thy  good  pleasure  unto 
Zion,  build  thou  the  walls  of  Jerusalem." — 
In  thanksgiving:  "O  Lord,  I  will  praise 
thee :  though  thou  wast  angry  with  me,  thine 
anger  is  turned  away,  and  thou  comfortest 
me."' 

Alas !  how  seldom  does  God  hear  this  from 
us!  There  was  a  time  when  this  neavenly 
exercise  commenced — O  that  it  had  been 
earlier !  But  it  will  never  end.  They  that 
dwell  in  His  house  will  be  still  praising  Him. 

Because  my  finite  capacity  will  not  admit 
of  blessedness  infinite  in  the  degree,  it  shall 
be  infinite  in  the  duration ;  and,  by  happy  re- 
views of  the  past  and  unbounded  prospects 
of  the  future,  I  shall  feel  perpetually  growing 
beatitudes,  and  shall  be  always  singing  a  new 
song.  My  mourning  days ;  and  my  warring 
days;  and  my  waiting  days;  and  watching 
days;  and  my  praying  days;  will  soon  be 
past — But 

"  My  days  of  praise  shall  ne'er  be  past, 
While  life,  or  breath,  or  being  last. 
Or  immortality  endures." 


MARCH  12. 

"  By  love  serve  one  another." 
Gal.  v.  13. 

This  admonition  implies  our  connexion 
with,  our  dependence  upon,  and  our  obligation 
to  each  other.  The  service  it  enjoins  is 
levied  upon  all,  without  exception;  and  is  to 
be  displayed  in  every  way  in  which  we  can 
afford  mutual  assistance. 

But  let  me  observe  what  it  requires  as  the 
principle  of  the  practice — Love — "  By  love 
serve  one  another." 

The  principle  may  be  wanting  where  the 
service  is  not  And  this  may  be  easily  proved 
and  exemplified.  A  man  has  a  sum  of  money 
to  dispose  of;  he  hears  of  a  person  by  whom 
it  is  desired,  and  to  whom  it  will  be  useful ; 
and  he  advances  it  on  proper  security.  But 
is  the  borrower's  need  or  his  own  gain  the  mo- 
tive'?— A  hospital  is  built  for  the  reception 
of  poor  patients.  A  rich  man  in  tne  neigh- 
bourhood becomes  a  subscriber  and  a  patron. 
"He  is  so  charitable!"  Nay;  he  wishes  to 
maintain  the  character  of  a  man  of  liberality 
and  he  fears  appearing  to  a  disadvantage 
when  compared  with  his  wealthy  neighbour. 
Hence  many  who  give,  give  in  a  way  that 
will  be  sure  to  make  it  known :  they  there- 
fore impart  it  through  the  medium  of  some 
other—in  spite  of  the  admonition,  not  to  let 
the  left  hand  know  what  the  right  hand  doeth. 
Some  would  never  give,  if  the  name  was  not 
printed.  Some  connect  themselves  with 
public  institutions,  and  labour  to  establish  and 
enlar o-e  them,  who  would  individually  do  no- 
thing— but  here  they  are  put  upon  the  com- 
mittee, and  gain  distinction.    But  love  seeketh 


n> 


MARCH  13. 


oot  her  own — It  regards  only  th.i  good  of  the 
recipient.  There  are  four  reasons  why  we 
should  serve  from  this  principle. 

First.  Without  it  the  service  has  no  value 
or  excellency  in  the  sight  of  God.  It  may  be 
useful  to  the  beneficiary ;  but  it  will  be  no- 
thing to  the  benefactor — Though  I  speak  with 
the  tongue  of  men  and  of  angels;  and  give 
all  my  goods  to  feed  the  poor ;  and  even  give 
my  body  to  be  burnt ;  and  have  not  love ;  it 
profiteth  me  nothing.  The  Lord  looketh  to 
the  heart.  If  this  be  right,  the  least  service 
is  regarded  by  him;  and  where  it  is  not,  the 
most  costly  sacrifices  are  disdained.  "  If  ye 
love  them  which  love  you,  what  thank  have 
ye  1  for  sinners  also  love  those  that  love  them. 
And  if  ye  do  good  to  them  which  do  good  to 
you,  what  thank  have  ye  1  for  sinners  also  do 
even  the  same.  And  if  ye  lend  to  them  of 
whom  ye  hope  to  receive,  what  thank  have 
ye  ]  for  sinners  also  lend  to  sinners,  to  receive 
as  much  again.  But  love  ye  your  enemies, 
and  do  good,  and  lend,  hoping  for  nothing 
again ;  and  your  reward  shall  be  great,  and 
ye  shall  be  the  children  of  the  Highest ;  for 
he  is  kind  unto  the  unthankful  and  to  the  evil. 
Be  ye  therefore  merciful,  as  your  Father  also 
is  merciful." 

Secondly.  This  will  render  the  service 
pleasing  to  the  performer.  It  is  the  nature 
of  love  to  make  even  difficult  things  easy, 
and  bitter  ones  sweet.  This  made  the  seven 
years  of  hard  labour,  which  Jacob  served  for 
Rachel,  seem  to  him  as  so  many  days.  Every 
thing  follows  the  heart,  not  only  really,  but 
cheerfully. 

Thirdly.  What  is  done  from  love,  will 
excel  in  the  manner.  Being  done  willingly, 
and  pleasantly,  it  will  be  done  more  grace- 
fully, and  welcomely.  What  a  man  does 
grudgingly,  he  does  disagreeably,  harshly, 
repulsively.  He  puts  on  a  north-east  face ; 
turns  himself  half  round;  murmurs  and  com- 
plains; perhaps  reproaches  too;  and  if  he 
yields  at  last,  you  feel  no  more  obliged  than 
if  he  refused.  The  ungracious,  unfeeling 
mode  spoils  the  thing.  Men  may  act  the 
hypocrite,  but  it  is  almost  impossible,  without 
love,  to  act  courteously  and  kindly.  But 
where  love  actuates,  the  sufferer  is  not  in- 
sulted while  he  is  relieved.  Alms  are  not 
flung  in  his  face,  instead  of  being  given.  The 
wound  of  distress  is  not  torn  open,  but  gently 
touched  with  an  angel-hand.  I  have  seen,  I 
have  heard  some  refuse  entirely,  or  in  a  de- 
gree, in  a  way  that  has  soothed,  and  even 
satisfied,  the  unsuccessful  petitioner — "I  wish 
it  was  in  my  power — I  lament  my  inability — 
I  wish  this  trifle  was  ten  times  more — Such 
as  it  is,  the  blessing  of  God  go  with  it — and 
with  thee."  I  wonder  not  that  love  is  called 
a  grace — I  am  sure  it  deserves  the  name,  not 
only  for  its  origin,  but  for  its  carriage  and 
oehaviour. 

Lastly.     This  will  make  the  service  more 


I  efficient  It  will  constantly  excite  us,  and 
I  we  shall  think  we  have  done  nothing  while 
any  thing  remains  to  be  done.  For  love  is 
generous.  It  does  not  eumd  conditioning.  It 
will  not  be  stinted  by  rules,  and  set  measures ; 
it  does  not  want  urgings  and  excitements, 
like  reluctance  and  taskings.  The  person 
influenced  by  love,  cannot,  without  shame, 
sit  and  enjoy  the  luxuries  of  his  table,  while 
Penury  and  Distress  are  his  next-door  neigh- 
bours. He  cannot  go  out  of  his  road  to  pre- 
serve his  sensibility  from  being  shocked  at 
the  sight  of  a  bleeding  traveller.  He  will 
let  his  eye  affect  his  heart.  He  will  not  say 
to  the  hungry  and  naked,  Be  ye  warmed,  and 
be  ye  fed,  while  he  gives  them  not  such 
things  as  are  needful.  He  will  give  to  his 
power ;  yea,  and  if  some  were  to  judge — be- 
yond his  power.  He  will  not  incapacitate 
himself  for  beneficence  by  indulging  extrava- 
gance of  any  kind.  He  will  labour  with  his 
own  hands,  and  guide  his  affairs  with  discre- 
tion, to  increase  his  means.  He  wfll  not 
grow  weary  in  well-doing;  and  when  he 
meets  with  instances  of  ingratitude,  though 
he  laments  the  evil,  he  will  not  suffer  them 
to  justify  illiberality. 

This  sweet  little  verse,  if  universally  acted 
upon,  would  immediately  turn  this  earth  into 
a  paradise — "  Owe  no  man,"  therefore,  "  any 
thing,  but  to  love  one  another:  for  he  that 
loveth  another,  hath  fulfilled  the  Law" — he 
hath  also  fulfilled  the  Gospel  too — for  "  the 
end  of  the  commandment  is  charity,  out  of  a 
pure  heart,  and  a  good  conscience,  and  faith 
unfeigned." 

— You  know  the  grace  of  our  Lord  Jesus 
Christ — How  did  He — in  the  face  of  our  un- 
worthiness — and  fore-seeing  our  sad  returns 
— how  did  he — look  at  Bethlehem,  and  Cal- 
vary— how  did  he,  by  love,  serve  us  1  Be 
ye,  therefore,  followers  of  God,  as  dear  chil- 
dren :  and  walk  in  love,  as  Christ  also  loved 
us,  and  gave  himself  for  us,  an  offering  and  a 
sacrifice  to  God  of  a  sweet-smelling  savour. 


MARCH  13. 

"  When  thou  goest  out  to  battle  against  thine, 
enemies,  and  seest  horses,  and  chariots,  and 
a  people  more  than  thou,  be  not  afraid  of 
them :  for  the  Lord  thy  God  is  with  tliee, 
■which  brought  thee  up  out  of  the  land  af 
Egypt." — Deut.  xx.  1. 

Israel  was  now  a  camp,  rather  than  a  na 
tion.  Though  Canaan  was  given  them,  they 
were  to  take  and  defend  it  by  force  of  arms. 
Hitherto  they  had  seen  little  of  war,  having 
had  only  a  few  brushes  in  their  journey  with 
inferior  adversaries.  But  things  would  soon 
become  more  serious;  and  they  would  see 
horses,  and  chariots,  and  a  people  more  than 
themselves.  Hence  they  would  be  liable  to 
alarm ;  and  it  was  necessary  for  them  to  know 


MARCH  14. 


77 


what  they  Lad  lo  embolden  them.  Moses 
therefore  admonishes  and  encourages  them; 
and  both  the  admonition  and  the  encourage- 
ment will  apply  to  ourselves. 

Religion  is  a  state  of  conflict  All  Chris- 
tians are  soldiers.  They  wage,  indeed,  a  good 
warfare.  It  will  bear  examination.  Every 
thing  commends  it ;  and  every  thing  requires 
it  It  is  not  only  a  just  but  a  necessary  war 
— all  that  is  valuable  is  at  stake — and  we 
must  conquer  or  die.  But  it  is  a  trying  war- 
fare. It  continues  through  every  season,  and 
in  every  condition.  It  is  here  admitted,  that 
the  forces  of  their  enemies  may  be  very  supe- 
rior to  their  own,  in  number,  wisdom,  vigil- 
ance, and  might 

Hence  the  danger  of  apprehension  and 
alarm.  And  fortitude  is  the  virtue  of  a  war- 
rior; and  none  needs  it  more  than  the  man 
who  wrestles  with  all  the  powers  of  darkness. 
And  none  has  more  grounds  for  courageous- 
ness  than  he.  If  he  considers  his  foes  and 
himself  only,  his  confidence  must  fail  him: 
but  he  has  something  else  to  consider — 

First  The  Divine  presence:  "For  the 
Lord  thy  God  is  with  thee."  And  "how 
many,"  said  Antigonas  to  his  troops,  dismayed 
at  the  numbers  of  the  foe ;  "  How  many  do 
you  reckon  me  for?"  But  God  is  all-wise 
and  almighty.  Nothing  is  too  hard  for  the 
Lord — and  if  He  be  with  us,  "  they  that  be 
with  us  are  more  than  they  that  be  with 
them" — "  Greater  is  He  that  is  in  us,  than  he 
that  is  in  the  world." 

Secondly,  His  agency:  "Who  brought 
thee  up  out  of  the  land  of  Egypt"  This,  to 
the  Jew,  was  not  only  a  proof,  but  a  pledge : 
It  not  only  showed  what  he  could  do,  but  was 
a  voucher  for  what  he  would  do.  For  he  is 
always  the  same :  and  will  not  suffer  what  he 
has  done  to  be  undone.  It  would  have  been 
strange,  after  opening  them  a  passage  through 
the  sea,  to  have  drowned  them  in  Jordan. 
What  would  he  have  done  for  his  great 
Name,  after  placing  himself  at  their  head  to 
lead  them  to  the  Land  of  Promise,  if  he  had 
Buffered  them  to  be  overcome  by  the  way"! 
He  who  begins  the  good  work,  is  not  only 
able  to  finish,  but  begins  it  for  the  very  pur- 
pose. "  He  that  spared  not  his  own  Son,  but 
delivered  him  up  for  us  all,  how  shall  he  not 
with  him  also  freely  give  us  all  things?" 
**  For  if,  when  we  were  enemies,  we  were 
reconciled  to  God  by  the  death  of  his  Son; 
much  more,  being  reconciled,  we  shall  be 
saved  by  his  life." 

"Grace  will  complete  what  grace  begins,' 
To  save  from  sorrows  or  from  sins  : 
The  work  thai  Wisdom  undertakes, 
Eternal  Mercy  ne'er  forsakes." 


MARCH  14. 

•  That  I  may  win  Christ:'— Phil.  iii.  8. 
U  this  the  language  of  Paul  ?     Is  he  the 

7* 


candidate  for  Chrut?  How  well  might  he 
say,  that  in  the  subjects,  of  divine  grace,  old 
things  are  passed  away,  and  all  things  are  be- 
come new  !  What  a  change  must  have  taken 
place  in  his  own  experience  !  Compare  the 
man  with  himself.  Now  a  blasphemer  of  the 
Name  of  Jesus — and  now  asking  at  his  feet 
"  Lord,  what  wilt  thou  have  me  to  do  f  Now 
persecuting  his  followers — and  now  preaching 
the  faith  that  once  he  destroyed.  Now  living 
a  Pharisee,  and  boasting  of  his  Jewish  privi- 
leges and  attainments — now  saying,  What 
things  were  gain  to  me,  those  I  count  loss  for 
Christ  Yea,  doubtless,  and  I  count  all  things 
but  loss,  for  the  excellency  of  the  knowledge 
of  Christ  Jesus  my  Lord ;  for  whom  I  have 
suffered  the  loss  of  all  things,  and  do  count 
them  but  dung — that  I  may  win  Christ. 

Yet  had  he  not  won  him  already?  Foi 
many  years  he  had  known,  and  served,  and 
enjoyed  him.  But  intense  affection  makes  us 
think  that  we  are  never  sure  enough  of  the 
object  Intense  delight  in  any  good,  makes 
us  long  after  more  fruition.  There  is  this 
difference  between  a  convinced  sinner,  and  an 
experienced  believer  in  Christ:  the  former 
desires,  only  from  a  sense  of  want ;  the  latte.t 
desires  also,  from  the  relish  of  the  enjoyment 
For  he  has  tasted  that  the  Lord  is  gracious. 
And  hence  he  the  more  earnestly  cries,  Lord, 
evermore  give  me  this  bread.  Taste  pro- 
vokes appetite.  Advancement  in  knowledge 
produces  humility  and  dissatisfaction.  Hence 
the  nearer  any  one  approaches  completeness 
in  any  thing,  the  more  easily  he  discerns,  and 
the  more  mortifyingly  he  feels,  his  remaining 
deficiencies.  And  no  wonder,  therefore,  the 
Apostle  should  here  say,  "  I  have  not  attained, 
I  am  not  already  perfect :"  for  here,  so  im- 
mense is  the  blessing,  that  what  is  possessed 
will  never  bear  a  comparison  with  what  re- 
mains :  and  as  the  object  is  infinite,  and  the 
faculty  finite,  there  will  always  be  a  possi- 
bility of  addition  ;  and  the  happiness  derivable 
from  the  Saviour  will  not  only  be  eternal,  but 
eternally  increasing. 

But  is  this  prize  attainable  by  us  ?  In  an- 
swer to  this— How  is  He  placed  before  us  in 
the  Scripture  ?  Is  he  exhibited  only  to  our 
view  ?  or  proposed  to  our  hope  ?  Are  not  all 
allowed,  invited,  commanded  to  seek  him? 
And  all  without  exception  ?  And  could  any 
be  condemned  for  rejecting  him,  if  he  was  not 
placed  within  their  reach  ? 

But  what  is  necessary  to  make  him  oui 
own  ?  Not  desert.  Witness  the  characters 
of  those  who  are  encouraged  to  hope  in  him. 
He  came  to  seek  and  to  save  that  which  was 
lost  He  died  for  the  ungodly.  Indeed,  if 
any  meritorious  qualifications  were  to  be  pos- 
sessed, or  conditions  to  be  performed,  in  order 
to  our  obtaining  him,  our  case  would  be 
desperate. 

But  desire  is  necessary.  Ask,  and  ye  shall 
have ;  seek,  and  ye  shall  find.    Warrant  is 


78 


MARCH  15, 16. 


one  thing,  disposition  is  another :  unless  we 
are  convinced  of  our  need  of  him,  we  cannot 
long  after  him ;  and  unless  we  value  him,  the 
blessing  could  not  gratify  and  content  us,  if 
acquired. 

Sacrifice  is  therefore  needful ;  and  when 
the  desire  is  supremely  urgent  and  active, 
and  nothing  can  be  a  substitute  for  the  object, 
we  shall  be  ready  to  part  with  whatever  stands 
in  competition  with  him.  Hence  we  read  in 
the  Scripture,  of  selling  all  to  buy  the  pearl 
of  great  price.  Buying,  here,  does  not  signify 
giving  an  equivalent  for  him — for  who  could 
think  of  this  1  But,  as  in  buying,  to  acquire 
something,  something  is  parted  with ;  so  it  is 
here.  And  whether  it  be  the  pride  of  reason, 
or  self-righteousness,  or  our  worldly  connex- 
ions and  interests,  or  our  sins,  that  keep  us 
back  from  him,  we  must  forsake  them  all ; 
and  follow  him.  And  shall  we  not  be  more, 
infinitely  more  than  indemnified — if  we  win 
Christ? 


MARCH  15. 

"  That  I  may  win  Christ"— Phil.  iii.  8. 
— And  what  a  prize  is  He  !  The  tongue 
of  men  and  of  angels  would  infinitely  fail  to 
do  Him  justice.  The  sacred  writers,  though 
inspired,  labour  for  language  and  imagery  to 
aid  us  to  conceive  a  little  of  his  worth.  He 
is  the  hope ;  the  Saviour ;  the  consolation ; 
the  glory  of  his  people  of  Israel.  He  is  Lord 
of  all.  In  him  all  fulness  dwells.  In  win- 
ning Him,  we  gain  all  pure,  spiritual,  durable, 
satisfying  good.  We  gain  a  way  to  God  ;  a 
justifying  righteousness ;  a  sanctifying  Spirit ; 
a  sufficiency  of  grace  to  help  in  time  of  need ; 
a  peace  that  passeth  all  understanding ;  a  joy 
that  is  unspeakable  and  full  of  glory — we  are 
blessed  with  all  spiritual  blessings  in  heaven- 
ly places  in  Christ. 

If  an  ancient  philosopher  had  been  asked, 
what  one  thing  would  entirely  have  met  all 
his  wants,  and  satisfied  all  his  hopes  and  de- 
sires, he  would  have  been  at  a  loss  for  an 
answer.  But  ask  a  Christian  this  question, 
and,  without  a  moment's  hesitation,  he  re- 
plies, All  I  need,  all  I  wish,  is  to  "win 
Christ."  Let  me  attain  him,  and  I  shall — I 
can  look  no  further. 

How  blessed,  then,  is  the  winner !  He  is 
iiappy  now.  Happy  alone.  Happy  in  trouble. 
Happy  in  death — How  much  more  happy  will 
he  be  hereafter !  By  this  acquisition  he  is 
raised  above  the  condition  of  Adam  in  Para- 
dise— above  the  estate  of  angels  in  heaven. 
His  portion  is  to  be  judged  of  by  what  Christ 
is ;  and  by  what  Christ  has.  For  he  has  won 
Him ! 

But  how  foolish  is  the  despiser !  How  poor  ! 
How'  wretched !  How  miserable  in  time ! 
How  much  more  miserable  in  eternity  ! 

How  can  we  escape,  if  we  neglect  so  great 
salvation1 


O  my  soul,  hear  him  and  live — •'  He  that 
findeth  me,  findeth  life ;  and  shall  obtain  fa- 
vour of  the  Lord :  but  he  that  sinneth  against 
me,  wrongeth  his  own  soul :  all  they  that  hate 
me,  love  death." 


MARCH  16. 

"  When  it  pleased  God, -who  separated  me  from 

my  mother's  -womb,  and  called  me   by  hit 

grace" — Gal.  i.  15. 

Paul  is  here  referring  to  two  events — his 
natural  birth,  and  his  spiritual  birth— the  one 
connecting  him  with  the  world — the  other 
with  the  Church.  The  former  of  these  is 
common  to  all  men ;  the  latter  is  confined  to 
few.  The  former  affords  us  no  security  from 
the  wrath  to  come — "  Because  they  are  a  peo- 
ple of  no  understanding,  therefore  he  that 
made  them  will  not  have  mercy  on  them,  and 
he  that  formed  them  will  show  them  no  fa- 
vour." The  latter  makes  us  heirs  according 
to  the  hope  of  eternal  life. 

Both  these,  therefore,  are  important.  But 
the  one  is  far  more  momentous  than  the  other. 
The  multitude  are  not  thus  minded.  They 
keep  the  day  of  their  birth,  and  are  thankful 
for  the  continuance  of  life ;  but  never  inquire 
— has  he  who  separated  me  from  my  mother's 
womb  called  me  by  his  grace  1  Has  he  made 
me  not  only  a  creature,  but  a  new  creature  'i 
Am  I,  not  only  a  partaker  of  that  life  whose 
days  are  few  and  evil ;  but  of  the  life  which 
the  just  live  by  faith,  and  which  shall  endure 
for  ever  1 

This  is  the  main  thing.  And  you  will 
deem  it  so — when  conscience  shall  be  awaken- 
ed ;  when  heart  and  flesh  shall  fail ;  and  the 
cold  hand  of  death  lays  hold  of  you,  to  bring 
you  into  the  presence  of  the  Judge  of  all.  To 
this  therefore  attend ;  and  regard  it  without 
delay.  We  would  not  have  you  indifferent 
to  the  beauties  of  Nature,  and  the  bounties  of 
Providence  :  but  let  it  be  your  chief  concern 
to  be  blessed  with  all  spiritual  blessings  in 
heavenly  places  in  Christ.  Say,  with  David, 
"  I  will  praise  thee  ;  for  I  am  fearfully  and 
wonderfully  made  :  marvellous  are  thy  works ; 
and  that  my  soul  knoweth  right  well."  But 
oh !  rest  not  satisfied  till  you  can  say,  with 
Paul,  "  He  called  me  by  his  grace." 

Regeneration  is  necessary.  The  nature  of 
religion  demands  it.  The  nature  of  God  de- 
mands it.  The  nature  of  heaven  demands  it. 
Ye  must  be  born  again.  Observe,  again. 
Paul,  you  see,  had  been  born  twice :  and  if 
you  are  not  born  twice  before  you  die  once, 
it  had  been  good  for  you  if  you  had  never 
been  born.  Those  born  once  only,  die  twice 
— they  die  a  temporal,  and  they  die  an  eter- 
nal death.  But  those  who  are  born  twice,  die 
only  once — for  on  them  the  second  death  hath 
no  power. 

Paul  was  as  fully  persuaded  of  his  being 
I  called  by  grace  as  he  was  of  his  having  been 


MARCH  17. 


79 


separated  from  his  mother's  womb.  What  a 
satisfaction  must  this  be  to  the  assured  indivi- 
dual !  All  are  not  equally  privileged.  Some 
have  fears  concerning  their  conversion.  But 
even  this  anxiety  is  a  token  for  good.  And 
let  them  remember,  that  there  is  a  certainty 
attainable  not  only  in  Christian  doctrine,  but 
in  Christian  experience ;  and  let  them  give  all 
diligence,  to  the  full  assurance  of  hope  unto 
the  end.  Let  them  wait  on  the  Lord  and 
keep  his  way ;  and  read  the  things  that  are 
written  unto  them  that  believe  on  the  Name 
of  the  Son  of  God,  that  they  may  know  that 
they  have  eternal  life. 

— Little,  when  Paul  was  born,  did  any 
know  what  he  was  destined  to  be.  The  fa- 
ther embraced  him ;  the  mother  forgot  her 
anguish,  for  joy  that  a  man  was  born  into  the 
world.  His  birth  was  no  way  distinguished 
from  any  other  birth.  His  religious  friends 
could  not  look  into  the  future,  nor  conjecture 
the  powers  he  was  to  develop,  the  space  he 
was  to  occupy  in  history,  the  labours  he  was 
to  perform,  the  advantages  he  was  to  render 
the  human  race  to  the  end  of  time — nothing 
of  all  this  could  they  foresee  in  this  helpless 
babe.  But  here  was  the  acorn  of  the  oak. 
God  saw  the  end  from  the  beginning.  Ga- 
maliel's pupil,  the  zealous  Pharisee,  the 
bloody  persecutor,  the  praying  penitent,  the 
Christian  disciple,  the  inspired  apostle — all, 
all  were  present  to  His  view  when  he  sepa- 
rated him  from  his  mother's  womb.  And 
even  then  he  had  done  virtually  what  He  did 
actually  in  the  journey  to  Damascus — called 
him  by  hLs  grace.  Time  is  nothing  with 
Him.  Design  is  accomplishment  Every 
thing  has  its  season.  All  the  circumstances 
of  life,  and  godliness ;  of  our  birth,  and  our 
conversion;  are  arranged  by  Infinite  Wis- 
dom and  Goodness.  Just  and  true  are  all  thy 
ways,  O  thou  King  of  saints.  He  hath  done 
all  things  well. 

"  Heaven,  earth,  and  sea,  and  fire,  and  wind, 
Show  me  thy  wonderous  skill ; 
But  I  review  myself,  and  find 
Diviner  wonders  still. 
"  Thy  awful  glories  round  me  shine 
My  flesh  proclaims  thy  praise  : 
Lord,  to  thy  works  of  Nature  join 
Thy  miracles  of  grace." 


MARCH  17. 

"  The  same  Lord  over  all  is  rich  unto  all  that 
call  upon  him." — Rom.  x.  12. 
Power  and  benevolence  are  rarely  united 
n  our  fellow-creatures.  Here  is  one  who  has 
abundance ;  but  he  has  no  disposition  to  do 
good:  he  turns  away  his  ear  from  hear- 
ing the  poor ;  and  seems  to  live  as  if  he  was 
born  for  himself  only.  Yea,  the  disposition 
often  decreases  as  the  capacity  increases ;  so 
that  there  are  son  e  who  not  only  give  less 
comparatively,  but  less  really,  than  they  did 
when  they  were  poorer.      Then   it  hardly 


seemed  worth  their  while  to  be  covetous  and 
to  hoard,  but  now  they  have  the  means,  and 
the  temptation  conquers  them.  On  the  othei 
hand,  there  is  many  a  one  who  has  bowels  oJ 
mercies;  but  he  can  only  pity,  and  shed  una- 
vailing tears  over  victims  of  distress.  He 
is  compelled  to  say  only,  Be  ye  warmed  and 
be  ye  filled,  for  he  has  it  not  in  his  hand  tc 
give  such  things  as  are  needful  for  the  bod} 
— his  hand  is  shortened  that  it  cannot  save, 
though  his  ear  is  not  heavy  that  it  cannol 
hear.  But  some  few  there  are,  in  whom  the 
means,  and  the  mind  to  use  them,  are  found 
united.  The  Lord  increase  their  number' 
These  are  little  images  of  Himself,  in  whom 
we  equally  find  greatness  and  goodness,  the 
resources  and  the  readiness  of  compassion. 
"  He  is  over  all ;  and  he  is  rich  unto  all  that 
call  upon  him." 

Let  me  look  at  his  greatness. — He  is  ovei 
all.  All  beings  of  every  rank  are  under  his 
absolute  control.  He  rules  over  all  material 
agents — over  all  animal  agents :  over  all  hu 
man  agents :  over  the  best  of  men ;  the 
greatest  of  men  ;  the  worst  of  men — over  alt 
invisible  agents :  over  devils ;  over  angels 
over  departed  spirits.  He  is  Lord  both  of 
the  dead  and  the  living.  How  astonishing 
then  are  his  possessions  and  his  dominion  ?  A 
nation  seems  a  great  thing  to  us.  But  what 
is  the  greatest  nation,  to  our  earth?  And 
what  is  our  earth,  to  the  luminaries  of  heaven  1 
Many  of  these  are  discernible  by  the  nakec 
eye.  When  this  fails,  art  assists  nature  :  and 
Herichel  sees  innumerably  more.  When  the 
telescope  fails,  the  imagination  plunges  into 
the  immensity  beyond,  and  we  exclaim,  Lo ! 
these  are  parte  of  his  ways — But  how  small  a 
portion  is  known  of  Him — 

Yet — for  his  mercy  equals  his  majesty — the 
same  Lord  who  is  over  all,  "  is  rich  unto  all 
that  call  upon  him."  His  goodness  has  three 
characters. 

First  It  is  plenteous — He  is  rich  unto  all 
that  call  upon  him.  Some,  if  they  are  boun- 
tiful, are  poor  in  bounty.  And  this  appears 
not  only  in  the  smallness  of  their  gifts,  but  in 
the  mode  of  giving.  It  seems  done  by  con- 
straint not  willingly  and  of  a  ready  mind.  It 
does  not  drop  from  them  as  honey  from  the 
comb,  or  flow  like  water  from  a  spring — it 
seems  an  unnatural  effort  You  feel  no  more 
respect  when  they  give  much,  than  when  they 
give  little — every  thing  like  nobleness  is  de- 
stroyed by  the  manner:  the  meanness  of  the 
disposition  is  betrayed;  and  the  poor-spirited 
mortal  can  no  more  give  kindly  and  gener- 
ously than  a  clown  can  dance  gracefully. 
But  the  Lord  God.  is  a  sun— He  gives  grace 
and  glory ;  and  no  good  thing  will  he  with- 
hold. He  is  abundant  in  goodness  and  in 
truth.  He  abundantly  pardons.  And  while 
he  gives  liberally,  he  upbraideth  not 

Secondly.  It  is  impartial.  He  is  rich  unto 
all  that  call  upon  him.  For  there  is  no  differ 


80 


MARCH  18. 


ence  between  Jew  and  Greek.  And  the  same 
will  apply  to  sex,  and  age,  and  calling,  and 
condition,  and  character.  The  proclamations 
of  divine  grace  exclude  none,  whatever  be 
their  circumstances — and  it  is  well  they  do 
not  If  any  were  excluded,  awakened  souls 
would  be  sure  to  find  themselves  among  the 
exceptions.  But  what  exceptions  can  any 
find  when  they  read — "  Preach  the  Gospel  to 
every  creature  ;"  "  Whosoever  will,  let  him 
take  of  the  water  of  life  freely !"  Evangeli- 
cal mercy  is  like  Noah's  Ark,  that  took  in  the 
clean  and  the  unclean — only  with  this  differ- 
ence in  favour  of  the  truth  above  the  type : 
there  all  the  beasts  came  out  as  they  went 
in ;  whereas,  if  any  man  be  in  Christ,  he  is  a 
new  creature.  He  changes  all  he  receives, 
and  sanctifies  all  he  saves. 

Thirdly.  It  is  wise — He  is  rich  unto  all 
that  call  upon  him.  This  is  required,  and 
cannot  be  dispensed  with.  Not  only  because 
God  wills  it ;  but  because  it  seemeth  gdod  in 
his  sight.  He  knows  that  we  should  never 
praise  him  for  blessings  which  we  do  not 
value:  and  he  knows  that  we  never  could 
be  made  happy  by  them.  For  that  which 
gratifies,  is  something  that  relieves  our 
want;  fulfils  our  desire;  accomplishes  our 
hope ;  and  crowns  our  endeavours.  God's 
way,  therefore,  is  to  make  us  sensible  of 
our  state,  and  to  cause  us  to  hunger  and 
'hirbt  after  righteousness ;  and  then  we 
shall  be  filled :  for  whoso  asketh,  receiv  eth ; 
tnd  he  that  seeketh,  findeth;  and  to  him 
iiat  knccketh,  it  shall  be  opened. 

God  reveals  hhnself,  not  only  for  our  en- 
ouragement,  cut  imitation ;  and  vain  is  our 
onfidence  in  him,  without  conformity  to  him. 
therefore,  says  the  Apostle,  Be  ye  followers 
of  God,  as  dear  children.  How]  In  what? — 
Mid  walk  in  love  as  Christ  also  hath  loved  us, 
md  given  himself  for  us,  an  offering  and  a 
sacrifice  to  God  of  a  sweet-smelling  s»avo;ir. 
Men  would  be  like  God,  as  the  greatest  of 
beings;  but  we  are  to  be  like  him,  as  the 
best  of  beings.  They  would  resemble  hici 
in  his  natural  perfections ;  but  we  are  to  re- 
semble him  in  his  moral.  They  would,  as 
He  is,  be  over  all,  and  gladly  have  every 
thing  at  their  own  disposal — but  we  are  to 
5e  holy,  as  he  is  holy ;  and  true,  as  he  is  true ; 
ind  patient,  as  he  is  patient ;  and  forgiving, 
is  he  is  forgiving ;  and  tender,  as  he  is  ten- 
ler;  and  according  to  our  resources,  to  be 
cich  unto  all  that  call  upon  us. 


MARCH  18. 

Now  Peter  and  John  -went  up  together  into 
the  temple  at  the  hour  of  prayer,  being  the 
ninth  hour." — Acts  Hi.  1. 

The  associates  here  were  Peter  and  John. 
We  should  not  have  noticed  this  particulai!\\ 
m)  we  not  found  them  so  ft  ^quently  and  co> 


stantly  together  in  the  Scripture.  The  in- 
stances will  readily  occur  to  all  attentive 
readers  of  the  New  Testament.  But  the  rea- 
sons of  this  peculiar  intimacy  are  not  men- 
tioned. Each  of  the  two  had  a  brother  among 
the  Apostles.  But  there  is  an  amity  superior 
to  relationship :  there  is  a  friend  that  sticketh 
closer  than  a  brother.  It  is  commonly  sup- 
posed, that  those  who  attract  each  other  ant' 
unite,  very  much  resemble  each  other: 
whereas,  Peter  and  John  seem  to  have  been 
more  dissimilar  than  any  other  two  of  the 
Apostles  that  could  have  been  selected.  Yet 
may  not  the  unlikeness  be  considered  as  one 
of  the  causes  of  this  friendship  1  Peter  knew 
the  excellences  of  John  were  the  opposites  to 
his  imperfections,  and  would  tend  to  rectify 
them.  Peter  was  eager  and  severe.  John 
was  more  patient  and  affectionate.  Peter 
was  the  hand,  John  the  eye.  But  they  were 
the  more  mutually  necessary  to  each  other. 

Peter  had  denied  his  Lord,  and  rendered 
his  attachment  to  him  questionable.  Perhaps 
John  had  been  more  compassionate  towards 
him  after  his  fall,  and  more  ready  to  restore 
him  in  the  spirit  of  meekness.  David,  after 
his  backsliding,  prayed,  "  Let  them  that  fear 
Thee  turn  unto  me" — and  some  do  this  much 
more  freely  than  others. 

But  connexions  and  intimacies  are  not  al- 
ways accounted  for.  They  often  depend  on 
things  impossible  for  us  to  describe.  They 
come  from  God,  who  has  peculiar  purposes  to 
answer,  and  link  us  together  by  invisible 
chains.  See  an  instance  of  this — "  It  came 
to  pass,  when  he  had  made  an  end  of  speak- 
ing unto  Saul,  that  the  soul  of  Jonathan  was 
knit  with  the  soul  of  David,  and  Jonathan 
loved  him  as  his  own  soul.  Then  Jonathan 
and  David  made  a  covenant,  because  he  loved 
him  as  his  own  soul.  And  Jonathan  stripped 
himself  of  the  robe  that  was  upon  him,  and 
gave  it  to  David,  and  his  garments,  even  to 
his  sword,  and  to  his  bow,  and  to  his  girdle.  ■ 
Though  an  heir  apparent,  Jonathan  was  at 
once  attached  to  a  man  who  was  to  exclude 
him  from  the  succession.  But  the  thing  was 
of  the  Lord.  How  often  do  we  read  of  God's 
giving  a  man  favour  in  the  eyes  of  another ! 

We  have  here  a  word  in  recommendation 
of  friendship.  It  is  sanctioned  by  Scripture 
and  example.  It  is  not  good  for  man  to  be 
alone ;  but  we  are  not  required  to  put  even 
every  one  we  love  into  our  bosom.  Peter 
had  many  colleagues,  but  one  companion,  one 
friend. 

Their  friendship  was  religious ;  and  instead 
of  leading  them  to  walk  in  the  counsel  of  the 
ungodly,  or  stand  in  the  way  of  sinners,  or 
sit  in  the  seat  of  the  scornful ;  it  took  them  to 
the  house  of  God,  in  company.  Those  con- 
nexions are  the  most  valuable,  in  which  the 
Bible  is  a  witness  between  us ;  in  which  an- 
other world  is  not  forgotten;  in  which  we 
'are  bound  by  faith  and  love  which  are  in 


MARCH  19,  20. 


81 


Christ  Jesus ;  in  whicn  we  walk  together  as 
heirs  of  the  grace  of  life,  that  our  prayers  be 
not  hindered. 

We  see  that  public  devotion  has  claims 
upon  us.  God  has  commanded  us  not  to 
"  forsake  the  assembling  of  ourselves  toge- 
ther, as  the  manner  of  some  is;"  and  he  has 
said,  "  In  all  places  where  I  record  my  name, 
I  will  come  unto  thee,  and  I  will  bless  thee." 
The  worship  of  the  sanctuary  enlivens  our 
feelings ;  endears  us  to  each  other ;  and  keeps 
the  distinctions  of  life  from  becoming  exces- 
sive. There  the  rich  and  the  poor  meet  to- 
gether; and  seek  and  serve  a  Being,  with 
whom  there  is  no  respect  of  persons.  Happy 
they  who  love  the  place  where  his  honour 
dwelleth!  Let  me  always  avail  myself  of 
the  duty ;  the  privilege ;  and  be  glad  when 
they  say  unto  me,  Let  us  go  up  into  the 
house  of  the  Lord. 


MARCH  19 

14  Jlsh  thy  father,  and  he  -will  show  thee  ;  thy  el- 
ders, and  they  -will  tell  thee" — Deut  xxxii.  7. 

There  is  much  truth  in  the  proverb,  He 
that  will  learn  of  none  but  himself,  is  sure  to 
nave  a  fool  for  his  master.  The  way  to  ad- 
vance in  knowledge,  is  to  be  sensible  of  our 
own  deficiencies,  and  willing  to  avail  our- 
selves of  assistance.  The  cause  of  all  errors 
is  pride;  for  though  we  are  ignorant,  and 
unable  to  guide  ourselves,  there  is  an  infalli- 
ble Instructor,  under  whose  teachings  we  may 
place  ourselves — "  If  any  of  you  lack  wisdom, 
let  him  ask  of  God,  that  giveth  to  all  men 
liberally,  and  upbraideth  not ;  and  it  shall  be 
given  him." 

And  there  are  others  that  may  be  subordi- 
nately  consulted :  they  possess  and  can  impart 
a  little  of  his  judgment ;  for  in  his  light  they 
see  light  The  priest's  lips  should  keep 
knowledge ;  and  they  should  seek  the  law  at 
his  mouth:  for  he  is  the  messenger  of  the 
Lord  of  hosts.  And  not  only  ministers,  but 
private  Christians  may  be  useful — yea,  and 
unlearned  Christians,  and  poor  and  afflicted 
Christians,  who  walk  much  with  God,  and 
draw  in  their  irradiations  immediately  from 
the  Scriptures.  Indeed,  there  is  hardly  a  be- 
ing, however  inferior  to  ourselves  in  some 
respects,  but,  being  better  versed  in  others, 
can  teach  us  something.  A  wise  man  will 
learn  more  from  a  fool,  than  a  fool  will  learn 
from  a  thousand  wise  men. — The  Scripture 
sends  us  even  to  the  brute  creation :  "  Ask 
now  the  beasts,  and  they  shall  teach  thee ; 
and  the  fowls  of  the  air,  and  they  shall  tell 
thee."  "  Go  to  the  ant,  thou  sluggart* :  con- 
sider her  ways,  and  be  wise." 

But  I  said,  days  should  speak,  and  multi- 
tude of  years  should  teach  wisdom.  It  is 
true,  great  men  are  not  always  wise,  neither 
do  the  aged  understand  judgment :  yet  they 

1* 


must  have  had  many  more  opportunities  for 
observation  and  decision  than  others;  and 
God  obviously  intended  to  place  some  under 
the  tuition  of  others.  We  were  designed  to 
live  in  a  state  of  connexion  with,  and  de- 
pendence upon  each  other :  and  while  the  old 
need  the  strength  and  activeness  of  the  young, 
the  young  need  the  prudence  and  counsel  of 
the  old.  Therefore,  says  Peter, "  Ye  younger, 
submit  yourselves  unto  the  elder."  In  their 
nothing  can  be  more  offensive  than  self-suffi- 
ciency. Surely,  they  must  acknowledge, 
that  those  who  are  much  older  than  them- 
selves have  at  least  the  advantage  of  expert" 
ence,  which  is  commonly  the  slow  growth 
of  time,  and  is  the  most  valuable  of  all  know- 
ledge. And  when  young  people  so  often  en 
in  the  connexions  they  form,  and  the  steps 
they  take,  and  the  hazarcs  they  run  into ;  is 
it  not  from  that  self-confidence  which  deems 
advice  needless  1  They  are  not  sober-minded ; 
but  think  more  highly  of  themselves  than 
they  ought  to  think. 

But  what  advantage  do  we  derive  from 
writing  and  printing !  The  birds  and  beasts 
are  no  wTiser  now,  than  when  they  went  to 
Noah  for  shelter,  and  to  Adam  for  names.  It  is 
nearly  the  same  with  savage  life :  knowledge 
is  not  preserved,  transmitted,  and  increased, 
for  want  of  books.  But  in  consequence  of 
these  helps,  the  improvements  of  one  age  flow 
into  another,  and  the  stream  is  continually  en- 
larging by  the  influx  of  additional  discoveries. 
By  means  of  them/ we  can  consult  the  dead, 
as  well  as  the  living:  for  though  dead,  they 
yet  speak.  And  we  can  hold  converse  with 
Bacon,  and  Boyle ;  with  Luther,  and  Leighton : 
and  can  be  alone  with  them ;  and  be  with  them 
in  their  best  moments;  and  when  they  are 
most  ready  to  communicate.  Yea,  by  the 
Scriptures,  we  can  associate  with  Paul,  and 
Isaiah ;  with  Moses,  and  the  Patriarchs ;  and 
can  sit  down  with  Abraham,  and  Isaac,  and 
Jacob,  in  the  kingdom  of  God. 


MARCH  20. 

"Be  merciful  unto  me,  O  Lord:  for  I  cry  untJ 
thee  daily" — Psalm  lxxxvi.  3. 

So  David,  though  a  man  after  God's  own 
heart,  and  perhaps  the  greatest  proficient  in 
experimental  and  devotional  piety  before  the 
coming  of  Christ,  felt  his  need  of  mercy,  and 
sought  it  daily.  Let  us  follow  his  example, 
and  cry  daily 

— For  pardoning  mercy.  It  is  well  for  us 
that  He  is  ready  to  forgive.  Who  can  under- 
stand his  errors  1  In  many  things  We  offend 
all.  What  omissions  of  duty  are  we  chargea- 
ble with!  If  our  actions  are  materially  good, 
how  defective  are  their  principle  and  motive' 
The  sins  of  our  holy  things  would  condemn 
us.     Usher,  one  of  the  best  as  well  as  one  of 


32 


MARCH  21. 


the  greatest  of  men,  therefore  said,  he  hoped 
to  die  with  the  words  of  the  publican  in  his 
mouth,  God  be  merciful  to  me  a  sinner ;  and 
he  died  pronouncing  them.  And  Paul,  after 
eulogizing  Onesiphorus  so  highly  for  his  good 
works,  adds,  "  The  Lord  grant  that  he  may 
find  mercy  of  the  Lord  in  that  day" — he, 
even  he,  would  need  mercy — to  the  last,  and, 
above  all — at  the  last.  And  where  is  the 
man,  who,  in  prospect  of  that  day,  must  not 
fall  upon  his  knees,  and  pray,  "  Enter  not  into 
judgment  with  thy  servant,  O  Lord,  for  in 
thy  sight  shall  no  flesh  living  be  justified." 

— Let  us  cry  daily  for  sanctifying  mercy. 
We  cannot  be  in  a  proper  state  of  mind  if  we 
only  see  the  guilt  of  sin,  and  not  the  pollution 
also :  if  our  fear  only  be  excited,  and  not  our 
aversion :  if  we  are  concerned  to  be  delivered 
from  the  wrath  to  come,  but  not  to  be  "  saved 
by  the  washing  of  regeneration  and  the  renew- 
ing of  the  Holy  Ghost."  "I  want,"  says  the 
Christian,  "  true  holiness.  I  want  to  bear 
more  of  the  image  of  the  heavenly.  I  want  to 
be  purified  even  as  He  is  pure." 

— Let  us  cry  daily  for  assisting  mercy. 
What  can  we  do  alone  in  our  trials  and  our 
duties ;  in  our  calling  as  men,  and  our  voca- 
tion as  Christians  ?  We  cannot  see  to-morrow 
with  the  light  of  to-day :  nor  will  our  present 
food  yield  us  future  support— we  must  have 
fresh  supplies  of  light  and  of  food.  And  we 
must  have  fresh  supplies  of  the  Spirit  of  Jesus 
Christ,  to  help  our  infirmities,  to  renew  our 
strength ;  and  to  enable  us  to  adorn  the  doc- 
trine of  God  our  Saviour  in  all  things.  We 
must  live  in  the  Spirit,  that  we  may  walk  in 
the  Spirit. 

Let  us  cry  daily  for  preserving  mercy.  Our 
reputation,  our  substance,  our  business,  our 
health — every  thing  is  exposed ;  and  He  is  the 
preserver  of  men.  But  the  great  thing  is  the 
soul.  To  what  dangers  is  not  this  liable! 
And  he  who  knows  his  perils  and  himself, 
will  not  only  watch,  but  pray,  lest  he  enter 
into  temptation.  He  knows'that  God  alone 
can  keep  him  from  falling,  and  that  without 
nim  he  can  no  more  stand  than  a  staff  when 
the  hand  is  withdrawn.  Therefore  his  lan- 
guage will  be,  "  Hold  thou  me  up,  and  I  shall 
be  safe." 

— Let  us  cry  daily  for  providing  mercy. 
He  has  taught  us  this — When  we  pray,  say, 
Give  us  day  by  day  our  daily  bread.  Bread 
signifies  sustenance  at  large:  but  the  word 
employed  is  wisely  chosen ;  it  is  to  teach  us 
moderation.  We  are  not  to  pray  for  dainties, 
but  to  be  fed  with  food  convenient  for  us. 
Our  necessity,  as  well  as  safety,  if  properly 
consulted,  will  keep  us  from  seeking  great 
things  to  ourselves.  Nature  wants  little :  and 
grace,  less. 

— Let  us  cry  daily  for  guiding  mercy. 
How  much  depends,  not  only  upon  a  wrong 
course,  but  even  a  wrong  step  !  It  may  give 
a  new  character  to  my  condition.    It  may 


quarter  upon  me  repentence  for  life.  Ana 
the  way  of  man  is  not  in  himself.  It  \s  not 
in  man  that  walketh  to  direct  his  steps.  What 
a  privilege  that  He,  who  cannot  err,  is  as  wil- 
ling as  he  is  able  to  lead  me.  To  him  alone 
let  me  repair,  and  on  him  alone  depend,  say- 
ing, as  the  language  both  of  choice  and  of 
confidence — Thou  shalt  guide  me  with  thy 
counsel,  and  afterwards  receive  me  to  glory. 
Then  daily  prayer  will  be  turned  into  cease- 
less praise ;  and  I  shall  sing  of  the  mercy  of 
the  Lord  for  ever. 


MARCH  21. 

"  The  Lord  thy  God  in  the  midst  of  thee  m 
mighty ;  he  -will  save,  he  -will  rejoice  over 
thee  -with  joy." — Zeph.  iii.  17. 

It  is  obvious  He  can  save — for  he  is  in  the 
midst  of  them,  and  mighty.  Here  is  near- 
ness and  power :  He  is  therefore  able  to  save 
to  the  uttermost — whatever  be  the  heinous- 
ness  of  guilt,  or  the  depravity  of  nature,  or 
the  extremity  of  danger,  or  the  depth  of  dis- 
tress. 

But  he  will  save — He  is  inclined,  he  is  en- 
gaged, he  is  bound  by  promise,  and  oath,  and 
blood — 

— Neither  does  he  repent  of  the  obligation 
under  which  he  has  been  pleased  to  bring 
himself — neither  does  he  perform  the  work 
with  reluctance — He  will  save,  he  will  rejoice 
over  them  with  joy. 

— Are  they  his  vineyard  1  I  the  Lord  do 
keep  it ;  I  will  water  it  every  moment :  lest 
any  hurt  it,  I  will  keep  it  night  and  day.  Are 
they  his  sheep  1  "  The  Lord  shall  save  them 
in  that  day,  as  the  flock  of  his  people :  neither 
shall  the  beast  of  the  field  devour  them ;  but 
they  shall  dwell  safely  in  the  wilderness,  and 
sleep  in  the  woods." 

But  what  is  this  Salvation  1  It  does  not 
exclude  temporal  preservation  and  deliver- 
ance. He  knows  how  to  deliver  the  godly 
out  of  temptation.  If  he  does  not  find  a  way, 
he  can  easily  make  one.  Thus  he  saved 
Joseph  from  prison  ;  and  David  from  the  paw 
of  the  lion  and  the  bear,  and  the  uncircum- 
cised  Philistine  ;  and  Elijah  from  famine  ;  and 
Jonah  from  the  belly  of  hell. 

We  are  not  to  look  for  miracles,  but  we 
may  look  for  Him  who  performed  them ;  and 
who  has  said,  I  will  be  with  thee  in  trouble. 
He  has  all  events  at  his  control.  He  is 
always  the  same.  His  hand  is  not  shortened 
that  it  cannot  save ;  neither  is  his  car  heavy, 
that  it  cannot  hear.  A  distinction,  however, 
is  to  be  here  observed.  Temporal  deliver- 
ances are  promised  conditionally.  He  could 
not  have  promised  them  otherwise.  It  would 
be  rather  a  threatening  than  a  promise,  were 
he  to  engage  to  relieve  and  indulge  you, 
whether  it  be  good  for  you  or  evil.  And  it 
might  be  evil ;  and  though  you  may  not,  br 


MARCH  22. 


aware  of  it,  he  can  foresee  it,  and  will  pre- 
vent it.  He  has  therefore  said,  They  that 
seek  the  Lord  shall  not  want  any  good  thing. 
As  to  your  property,  he  can  make  a  hedge 
about  all  that  you  have.  As  to  your  reputa- 
tion, he  can  hide  you  in  the  secret  of  his  pa- 
vilion from  the  strife  of  tongues.  As  to  your 
body,  he  can  keep  all  your  bones  so  that  not 
one  of  them  shall  be  broken ;  and  if  it  be  good 
for  you,  he  will — he  must  do  it.  But  if  it 
would  be  otherwise,  he  will  disappoint  your 
wishes  and  hopes,  and  make  the  privation  the 
privilege. 

But  as  to  the  soul !  Ah !  what  did  you 
mean  when  you  first  asked,  "  What  shall  I  do 
to  be  saved?"  When  you  first  prayed, 
"Save  me,  and  I  shall  be  saved?"  You 
thought  of  nothing  earthly  then — but — of  re- 
demption from  the  curse  of  the  Law ;  of  de- 
liverance from  the  powers  of  darkness;  of 
freedom  from  the  sting  of  death ;  of  release 
from  the  dominion  and  being  of  sin.  And  it 
was  said  unto  you,  "  Believe  on  the  Lord  Je- 
sus Christ,  and  thou  shalt  be  saved."  And 
this  salvation  is  insured.  This  salvation  is 
begun.  You  are  already  justified  by  his 
blood,  and  saved  from  wrath  through  him. 
You  are  already  renewed  in  the  spirit  of  your 
mind.  You  have  already  the  earnest  of  your 
inheritance ;  and  taste  some  of  the  grapes  of 
Eshcol.  And  as  to  the  completion,  now  is 
vour  salvation  nearer  than  when  you  believed. 
The  night  is  far  spent:  the  day  is  at  hand. 

And  what  is  every  thing  beside !  All  well 
with  the  soul!  All  well  for  eternity!  A 
smiling  God !     An  opening  heaven ! — 

"  A  hope  so  much  divine 
May  trials  well  endure." 


MARCH  22. 

"  Think  it  not  strange  concerning  the  Jiery 
trial  which  is  to  try  you,  as  though  some 
strange  tiling  happened  unto  you. — 1  Peter 
iv.  12. 

Are  we  then,  before  we  really  suffer,  to 
suffer  in  imagination;  tormenting  ourselves 
with  gloomy  fears,  and  embittering  present 
comfort  by  future  apprehension  1     No. 

But  neither  are  we  to  indulge  presump- 
tion. We  are  to  consider  difficulties  as  well 
as  advantages ;  and  though  light  is  sweet,  and 
a  pleasant  thing  it  is  for  the  eyes  to  behold 
the  sun,  yet  we  are  to  remember  also  the  days 
of  darkness,  for  they  shall  be  many.  If  we 
do  not  admit  the  possibility  of  disappointment 
and  distress,  we  shall,  when  they  occur,  be 
dismayed  and  confounded,  and  say,  If  I  am 
his,  why  am  I  thus?  What  is  unexpected  is 
overpowering:  it  does  not  leave  us,  for  the 
time,  the  use  either  of  reason  or  religion ;  and 
we  resemble  a  soldier,  who,  while  seeking 
his  weapons,  gives  the  enemy  an  advantage 
against  him.     But  to  be  fore-warned,  is  to  be 


fore-armed :  and  what  we  reckon  upon  in  the 
course  of  an  enterprise,  confirms,  by  the 
event,  the  reasonableness  of  our  scheme.  The 
Apostle  would  not  have  us  to  be  surprised,  or 
deem  it  a  strange  thing,  even  if  our  trial 
should  be  fiery.  A  strange  thing  is  a  thing 
unlooked  for,  and  which  we  had  no  reason  to 
expect.  But  is  this  the  case  with  our  afflic- 
tions ? 

— Think  of  the  ordinary  state  of  humanity. 
Man  is  born  to  trouble  as  the  sparks  fly  up- 
ward ;  and  is  it  strange  that  he  should  inherit  ? 
How  numerous  and  how  delicate  are  the  or- 
gans of  the  body !  yet  they  are  constantly  in 
use,  and  in  danger.  To  how  many  accidents 
are  we  exposed !  How  many  seeds  of  dis- 
order are  lodged  within  us !  Every  posses- 
sion makes  us  capable  of  loss ;  every  connex- 
ion, of  bereavement;  every  enjoyment,  of 
grief;  every  hope,  of  fear.  The  wonder  is, 
that  we  are  ever  free  from  trouble. 

— Hear  the  declarations  of  Scripture . 
"  Many  are  the  afflictions  of  the  righteous." 
"In  the  world  ye  shall  have  tribulation." 
"  Through  much  tribulation  you  must  enter 
the  Kingdom."  Are  these  the  true  sayings 
of  God? 

— Trace  the  history  of  his  people.  How- 
ever dear  to  God,  or  eminent  in  grace,  which 
of  them  escaped? 

"  The  path  of  sorrow,  and  that  path  alone, 
Leads  to  the  land  where  sorrow  is  unknown 
No  traveller  e'er  reach'd  that  bless'd  abode, 
Who  found  not  thorns  and  briers  on  the  road." 

Is  this  only  the  language  of  poetry  ?  "  What 
son  is  he,"  asks  the  Apostle,  "  whom  the  fa- 
ther chasteneth  not  ?"  "  As  many  as  I  love," 
says  God,  "  I  rebuke  and  chasten." 

Consider  the  disposition  of  the  world — 
"  Marvel  not  if  the  world  hate  you."  If  they 
hate  the  light,  they  are  not  likely  to  love  those 
who  diffuse  it.  The  principles  and  walk  of 
the  Christian  reproach  and  condemn,  not  only 
the  profane,  but  many  who  would  pass  for  re- 
ligious, but  who  deny  the  power  of  godliness, 
while  they  have  the  form.  The  mere  moral 
and  pharisaical  are  often  the  bitterest  enemies 
of  evangelical  piety.  The  rule  was  once 
deemed  without  exception:  "Yea,  and  all 
that  will  live  godly  in  Christ  Jesus  shall  suffer 
persecution."  The  absence  of  it  now,  is 
owing,  not  to  the  want  of  disposition,  but 
power.  Many  things  restrain  it;  yet  it  is 
restrained  only  in  the  degree.  The  hand  is 
tied ;  but  the  tongue  is  free — and  how  does  it 
deal  with  the  decided  followers  of  the  Lamb? 
And  what  is  the  carnal  mind,  but  enmity 
against  God  ! 

—Survey  the  Christian's  spiritual  imper- 
fections and  necessities.  Without  suffering, 
how  can  they  resemble  the  Saviour?  and  be 
weaned  from  the  world  ?  and  be  witnesses  for 
God  ?  and  be  prepared  for  usefulness  ?  Car. 
the  welfare  of  the  year  dispense  with  winter? 
Is  it  a  strange  thing  for  the  husbandman  to 


64 


MARCH  23,  24. 


plough  up  the  fallow  ground,  to  receive  the 
seed!  or  for  the  vinedresser  to  prune  the 
vine  1  or  for  the  refiner  to  put  his  gold  into 
the  furnace  1  Such  a  needs  be  is  there  for 
all  our  afflictions :  and  he  only  who  is  igno- 
rant of  it,  can  wonder  at  the  event. 

But,  Christian,  while  you  look  for  the  fiery 
tria_,  so  as  not  to  be  astonished  at  the  ex- 
perience— remember,  you  have  enough  to 
encourage  you.  He  who  died  for  you,  and 
rose  again,  and  rules  over  all,  has  made  pro- 
vision for  every  condition  in  which  you  shall 
be  found.  As  thy  sufferings  abound,  thy  con- 
solation shall  abound  also.  If  the  way  be 
rough,  thy  shoes  shall  be  iron  and  brass :  and 
as  thy  day,  so  shall  thy  strength  be — Till  the 
last  tear  is  wiped  away — and  all  shall  be 
peace,  and  quietness,  and  assurance  for  ever. 


MARCH  23. 
ft  I  know  -whom  I  have  believed." — 2  Tim.  i.  12. 

Or  trusted,  as  it  is  in  the  margin.  This  is 
preferable ;  for  the  Apostle  is  referring  to  an 
act  of  confidence  rather  than  of  belief;  and 
which  was  expressed  by  his  entrusting  the 
Saviour  with  a  deposit,  or  committing  his  soul 
into  his  hands. 

The  knowledge  of  which  he  speaks  is  not 
only,  or  principally,  the  knowledge  he  had  of 
the  Lord  Jesus  before  he  believed  on  him. 
He  had  indeed  such  a  knowledge,  and  he 
must  have  had ;  for  how  can  we  believe  on 
him  of  whom  we  have  not  heard  7  And  who 
would  commit  a  jewel  to  a  stranger  1  Who 
would  walk  over  a  deep  abyss  without  in- 
quiring whether  the  plank  was  sound  or  rot- 
ten 1  Ignorance  in  such  a  case  would  render 
confidence  the  act  of  a  fool ;  whereas  faith  in 
Christ  is  wisdom ;  and  when  a  man  commits 
his  eternal  all  to  him,  he  has  the  highest 
reason  in  the  world  for  so  doing.  This  pre- 
vious knowledge,  however,  is  derived  entirely 
from  testimony. 

But  there  is  also  a  subsequent  knowledge 
derived  from  experience :  and  he  that  believ- 
eth  hath  the  witness  in  himself.  He  knows 
the  bitterness  of  gall,  and  the  sweetness  of 
honey,  not  from  report,  but  from  taste.  My 
conscience,  says  he,  was  burdened,  and  I 
found  no  relief  till  I  applied  to  the  blood  of 
sprinkling.  Without  him,  I  can  do  nothing : 
but  I  know  that  his  grace  is  sufficient  for  me ; 
for  1  have  made  the  trial  of  it,  both  in  duty 
and  in  distress.  I  have  read  and  heard  much 
of  his  excellency :  and  I  have  put  it  to  the 
proof — He  is  now  a  tried  friend  and  benefac- 
tor. I  have  tried — much — and  often — his 
power,  faithfulness,  and  care ;  and  have  found 
them  trustworthy.  I  therefore  feel  satisfac- 
tion in  reviewing  what  I  have  done.  I  have 
often  been  imposed  upon,  often  played  the 
fi »1 ;  but  not  here.  Of  many  things  I  have 
repented ;  but  the  longer  I  live,  the  less  am  I 


disposed  to  repent  of  this  transaction.  I  have 
examined  it  in  the  retirement  of  the  closet; 
in  the  light  of  Scripture ;  in  the  view  of  death 
and  eternity ;  and  the  more  I  consider  it,  the 
more  I  approve  and  glory  in  the  deed.  And 
I  will  recommend  the  same  to  others — and  I 
can  speak  with  the  boldness  and  earnestness 
of  conviction — for  I  know  whom  I  have  be- 
lieved. 

And  here  we  see  the  value  of  this  know- 
ledge. It  increases  reliance  and  confidence. 
Hence,  says  David,  "  They  that  know  thy 
Name  will  put  their  trust  in  thee  :"  that  is, 
they  will  trust  with  more  ease  and  more  firm- 
ness. Whence  arise  many  of  the  doubts  and 
fears  of  Christians,  but  from  their  living  more 
upon  their  frames  and  feelings  than  upon  the 
clear  and  full  views  of  the  truth  as  it  is  in  Je- 
sus 1  As  soon  as  ever  you  have  committed  a 
valuable  treasure  to  any  one,  you  become 
alive  to  his  character ;  and  unless  you  are  well 
acquainted  with  it,  every  surmising,  every 
loose  report,  every  dark  and  unexplained  cir- 
cumstance, may  trouble  and  terrify  the  heart- 
even  though  the  deposit  may  be  secure.  For 
though  the  safety  of  the  deposit  depends  o« 
the  goodness  of  his  character,  your  satisfac- 
tion depends  upon  your  knowledge  of  it. 

Let  me  therefore  be  concerned  to  grow  in 
grace ,  and  also — and  for  this  very  purpose — 
in  the  knowledge  of  my  Lord  and  Saviour  Je- 
sus Christ.  Let  me  search  the  Scriptures,  for 
they  are  they  that  testify  of  him.  Let  me  at- 
tend his  House,  and  the  preaching  of  his  Word. 
Let  me  converse  much  with  those  who  have 
been  much  with  him.  Let  me  earnestly  implore 
the  influence  of  the  Holy  Spirit,  who,  says 
the  Saviour,  shall  glorify  me,  for  he  shall 
take  of  mine  and  shall  show  it  unto  you. 
Paul,  after  such  a  length  of  acquaintance, 
and  such  a  depth  of  intimacy,  not  only  said, 
I  count  all  things  but  loss  for  the  excellency 
of  the  knowledge  of  Christ  Jesus  my  Lord — 
but  that  I  may  know  him  and  the  power  of 
his  resurrection,  and  the  fellowship  of  his 
sufferings,  being  made  conformable  unto  hk 
death. 


MARCH  24. 

'*  I  will  walk  in  thy  truth." — Psalm  lxxxvi.  11. 

Every  resolution  expressed  by  a  good  man, 
in  a  proper  frame  of  mind,  will  be  founded, 
not  in  self-confidence,  but  in  dependence  on 
divine  grace.  Then  it  will  be  useful ;  it  wi.l 
tend  to  stimulate  and  to  humble ;  to  bring  tc 
remembrance,  and  to  bind — it  will  be  like  a 
hedge  that  defends  the  field;  or  like  the 
hemming,  that  keeps  the  robe  from  ravelling 
out. — "  I  will  walk  in  thy  truth,"  is  a  noble 
resolution,  and  worthy  our  imitation. 

Walking,  in  the  Scripture,  takes  in  the 
whole  of  our  conversation  or  conduct :  and  to 
valk  in  any  thing,  intends  a  fulness  of  it 
For  a  man  jo  walk  in  pride,  is  something 


MARCH  25. 


85 


«ore  than  to  be  proud  :  it  says,  that  pride  is 
nis  way :  his  element :  that  he  is  wholly  un- 
der the  influence  of  it. 

Four  ways  we  should  thus  walk  in  God's 
truth. 

— We  should  walk  in  the  belief  of  his 
truth.  It  deserves  our  credence.  It  is  a 
faithful  saying,  as  well  as  worthy  of  all  ac- 
ceptation. If  we  receive  the  witness  of  man, 
the  witness  of  God  is  greater.  Men  are  very 
tenacious  of  the  honour  of  their  word.  If 
their  veracity  be  denied,  they  instantly  de- 
mand satisfaction  for  the  insult.  How  often  is 
God  made  a  liar  !  How  slow  of  heart  are  we 
to  believe  all  that  the  prophets  have  spoken ! 
Lord,  increase  our  faith. 

— We  should  walk  in  the  practice  of  his 
truth.  This  is  as  necessary  as  the  former, 
and  the  evidence  of  it ;  for  we  are  to  show 
our  faith  by  our  works.  Faith  without  works, 
is  as  the  body  without  the  soul :  there  is  no- 
thing vital  or  operative  in  it.  The  Gospel  is 
a  doctrine  according  to  godliness.  Every  part 
of  it  has  a  practical  tendency :  and  we  are 
required  to  obey  it  from  the  heart.  It  is  well 
to  hear ;  but  hearing  is  to  be  viewed  in  the 
order  of  means,  and  not  as  an  end.  Blessed 
are  they  that  hear  the  word  of  God  and  keep 
it.  If  ye  know  these  things,  happy  are  ye  if 
ye  do  them. 

— We  should  walk  in  the  enjoyment  of  his 
truth.  For  it  is  not  only  of  a  sanctifying,  but 
a  consolatory  nature :  it  brings  us  glad  tidings 
of  great  joy ;  it  is  all  written  for  our  learning, 
that  we,  through  patience  and  comfort  of  the 
Scriptures,  might  have  hope.  If,  therefore, 
our  conversation  becometh  the  Gospel,  it  will 
be  happy,  as  well  as  holy.  Thus  it  was  with 
the  first  Christians :  they  walked  not  only  in 
the  fear  of  the  Lord,  but  in  the  comforts  of 
the  Holy  Ghost  They  were  not  free  from 
trouble ;  but,  as  the  sufferings  of  Christ 
abounded  in  the'm,  the  consolation  also 
abounded  by  Christ.  They  were  not  free  from 
complaint  and  self-abhorrence ;  but  in  his 
Name  they  rejoiced  all  the  day,  and  in  his 
righteousness  were  exalted.  Of  themselves 
they  felt  they  could  do  nothing;  but  they  were 
strong  in  the  grace  that  is  in  Christ  Jesus, 
and  through  him  they  could  do  all  things. 
They  knew  not  what  a  day  would  bring 
forth;  but  they  were  careful  for  nothing, 
casting  all  their  care  on  him  who  cared  for 
them.  The  Gospel  did  not  shut  them  up  in 
a  dungeon  of  doubts  and  fears ;  they  knew  the 
truth,  and  the  truth  made  them  free  indeed ; 
and  they  walked  in  the  glorious  liberty  of  the 
sons  of  God. 

— We  should  walk  in  the  profession  of  his 
truth.  If  we  know  the  joyful  sound  so  as  to 
be  blessed  by  it,  we  shall  feel  this  yoke  easy, 
and  this  burden  light.  We  shall  not  act  to 
be  seen  of  men ;  but  we  shall  have  no  objec- 
tion that  men  should  see  us.  Praise  will  not 
draw  us  out  of  a  corner,  and  fear  will  not 
8 


drive  us  into  one.  We  shall  be  willing  for  all 
to  know  that  we  are  not  our  own,  but  His 
who  bought  us  with  a  price ;  and  that  we  are 
not  only  bound,  but  determined  to  glorify 
him  in  our  bodies  and  spirits.  For  his  love 
will  constrain  us  not  only  to  confess  him  with 
the  mouth,  but  with  the  life;  for  actions 
speak  louder  than  words:  despising  in  oui 
eyes  a  vile  person,  but  honouring  them  tha? 
fear  the  Lord :  attending  only  where  his  truth 
is  preached,  and  his  glory  is  maintained ;  and 
going  forth  to  him  without  the  camp,  bearing 
his  reproach. 

If  we  are  thus  governed,  we  shall  be  a  cre- 
dit and  a  comfort  to  our  ministers,  who  have 
no  greater  joy  than  to  hear  of  their  children 
walking  in  the  truth.  We  shall  hold  for^i 
the  word  of  life,  and  cause  them  to  rejoice  in 
the  day  of  Christ,  that  they  have  not  run  in 
vain,  nor  laboured  in  vain.  We  shall  adorn 
the  doctrine  of  God  our  Saviour  in  all  things. 
We  shall  be  fellow-helpers  to  the  truth.  And 
the  Judge  will  graciously  say — "  They  shall 
walk  with  me  in  white,  for  they  are  worthy." 


MARCH  25. 

"  The  Lord  knovieth  the  days  of  the  upright ; 

and   their   inheritance   shall  be  for  ever." 

Psalm  xxxvii.  18. 

Every  thing  here  requires  attention— 

— The  persons — "  The  upright."  The  up- 
right mean  those  who  are  sincere  :  sincere  in 
their  dealings  with  their  fellow-creatures; 
with  their  own  souls;  and  with  their  God. 
The  character  is  equally  rare  and  excellent- 
It  admits  of  imperfection,  but  not  of  partiality ; 
and  is  never  found  separate  from  the  renew- 
ing of  the  Holy  Ghost. 

— The  period — "  Their  days."  These  are 
"known  of  God."  This  knowledge  being 
spoken  of  as  a  privilege,  something  more  than 
mere  intelligence  must  be  intended :  for,  in 
this  sense,  He  knows  the  days  of  the  wicked 
as  well  as  of  the  upright.  The  meaning  is, 
that  he  knows  them  kindly  and  graciously  • 
that  he  feels,  and  will  acknowledge  his  con- 
cern in  them ;  and  "make  them  all  work 
together  for  their  good.  He  knows  their 
number — This  is  with  him.  He  has  appoint- 
ed it :  friends  cannot  enlarge,  enemies  cannot 
reduce  it.  Whenever  they  die,  they  have 
filled  their  days,  and  are  immortal  till  their 
work  is  done.  He  knows  the  nature  of  them 
— and  he  determines  it — 

"  If  light  attends  the  course  they  run, 
"Tis  he  provides  those  rays ; 
And  'tis  his  hand  that  veils  their  sun 
If  darkness  clouds  their  days." 

— Have  they  days  of  affliction  ?  He  knows 
them:  knows  their  source,  their  pressure, 
how  long  they  have  continued,  the  support 
they  require,  and  the  proper  time  to  remove 
them. — Have  they  days  of  danger  1  He  knows 
them ;  and  will  be  a  refuge  and  defence  in 


86 


MARCH  26. 


them. — Have  they  days  of  duty  ?  He  knows 
them ;  and  will  furnish  the  strength  and  the 
help  they  require. — Have  they  days  of  inac- 
tion, when  they  are  laid  aside  from  their  work, 
by  accident  or  disease  1  He  knows  them ; 
and  says  to  his  servants,  under  every  preven- 
tion, "  It  is  well  that  it  was  in  thy  heart." — 
Have  they  days  of  privation,  when  they  are 
denied  the  ordinances  of  religion,  after  seeing 
his  power  and  glory  in  the  temple,  and  going 
with  the  voice  of  gladness  to  keep  holy  day  ? 
He  knows  them ;  and  will  follow  his  people 
<■  when  they  cannot  follow  him  ;  and  be  a  little 
sanctuary  to  them  in  their  losses. — Have  they 
days  of  declension  and  of  age,  in  which  their 
strength  is  fled,  and  their  senses  fail,  and  so 
many  of  their  connexions  have  gone  down  to 
the  dust — evil  days,  wherein  they  have  no 
pleasure  1  He  knows  them ;  and  says,  "  I 
remember  thee,  the  kindness  of  thy  youth. 
Even  to  old  age  I  am  He,  and  to  hoar  hairs 
wUl  I  bear  and  carry  you." 

— The  portion — "  Their  inheritance  shall 
be  for  ever."  So  was  not  the  inheritance  of 
many  of  the  angels  in  heaven ;  for  they  kept 
not  their  first  estate.  So  was  not  the  inherit- 
ance of  Adam  in  Paradise ;  for  the  Lord  drove 
out  the  man.  So  was  not  the  inheritance  of 
the  Jew  in  Canaan ;  for  the  glory  of  all  lands 
was  made  a  desolation.  So  is  not  the  inherit- 
ance of  the  man  of  the  world :  his  portion  is 
in  this  life.  And  what  is  this  but  a  vapour,  a 
shadow  ?  Yet,  at  the  end  of  it,  he  is  stripped 
of  all,  and  departs  as  naked  as  he  came.  Yea, 
and  before  the  close,  his  hopes  and  comforts 
may  be  all  laid  bare.  For — 
"  Short-lived  as  we  are,  yet  our  pleasures,  we  see, 
Have  a  much  shorter  date,  and  die  sooner  than  we." 

But  the  Christian  has  not  only  being,  and 
health,  and  riches,  and  honour,  and  peace,  and 
joy,  and  friendship-— but  all  these  for  ever ! 

Indeed,  the  more  important  and  valuable 
the  acquisition,  the  more  miserable  he  would 
feel  if  there  was  any  uncertainty  in  the  con- 
tinuance. The  thought  of  loss,  and  even  of 
danger,  would  embitter  all.  But  it  is  for  ever 
— for  ever  !  Yea,  it  will  be  always  increas- 
ing. After  millions  of  years  we  shall  be 
singing  a  new  song. 

In  the  world  we  may  have  losses,  but  they 
cannot  affect  our  estate.  "  I,  one  day,"  says 
Mr.  Newton,  "  visited  a  family  that  had  suf- 
fered by  a  fire,  which  had  destroyed  all  the 
house  and  the  goods.  I  found  the  pious  mis- 
tress in  tears.  I  said,  Madam,  I  give  you 
joy !  Surprised,  and  ready  to  be  offended, 
she  exclaimed,  •  What !  joy  that  all  my  pro- 
perty is  consumed  V  I  give  you  joy  that  you 
have  so  much  property  that  no  fire  can  touch. 
This  turn  checked  the  grief,  and  she  wiped 
her  tears,  and  smiled  like  the  sun,  shining 
after  an  April  shower."  Thus  the  Hebrews 
took  joyfully  the  spoiling  of  their  goods,  know- 
ing in'^emselves  that  in  heaven  they  had  a 
better  ^d  an  enduring  substance. 


MARCH  26. 


"  And  noiv  I  have  told  you  before  it  >.omt  to 
pass,  that,  -when  it  is  come  to  pass,  ye  might 
believe" — John  xiv.  29. 

He  refers  to  what  he  had  said  concerning 
his  death  and  resurrection  ;  his  sufferings  and 
glory.  As  nothing  befell  him  by  chance,  sc 
nothing  took  him  by  surprise.  All  was  laid 
out  in  his  view  :  and  he  saw  the  end  from  the 
beginning — and  foretold  it  all  before  any  of 
it  had  come  to  pass.  For  what  purpose? 
"  That,  when  it  is  come  to  pass,"  says  he, 
"  ye  might  believe." 

Hence  we  see  the  importance  of  faith. 
This  is  what  he  always  required  in  those  he 
healed.  "  Only  believe,"  said  he  to  the  ruler 
of  the  synagogue.  He  said  to  his  disciples, 
with  regard  to  the  death  of  Lazarus,  "  I  am 
glad,  for  your  sakes,  that  I  was  not  there,  to 
the  intent  ye  may  believe."  If  a  man  wishes 
a  tree  to  grow,  he  waters  not  the  branches, 
but  the  root.  Holy  tempers  and  good  works 
are  the  fruits  of  religion — Faith  is  the  root ; 
and  as  this  is  enlivened,  every  thing  in  the 
divine  life  prospers.  Unbelief  makes  God  a 
liar  !  rendf's  the  Scripture  a  nonentity ;  and 
leaves  Or*  soul  open  to  every  sin.  But  he 
that  beh-^eth  shall  be  saved.  Yea,  he  hath 
everlasting  life.  By  faith  we  stand ;  walk ; 
live.  We  are  justified,  we  are  sanctified,  by 
faith.  Faith  purifies  the  heart,  and  over- 
cometh  the  world.  Unless  we  believe,  we 
shall  not  be  established.  We  are  filled  with 
all  joy  and  peace  in  believing — We  read  of 
the  joy  of  faith  ;  the  prayer  of  faith ;  the  work 
of  faith ;  the  obedience  of  faith ;  the  fight  of 
faith — every  thing  is  ascribed  to  faith  in  the 
word  of  God. 

— Here  we  learn,  also,  that  there  may  be 
an  improvement  in  faith,  where  the  principle 
is  already  found.  Did  not  these  disciples 
believe  at  this  very  time  1  They  had  been 
with  him  from  the  beginning.  They  had 
heard  his  sayings,  and  witnessed  his  miracles, 
and  seen  his  glory.  And  they  believed  on 
him  too.  And  had  left  all  to  follow  him.  But 
they  did  not  sufficiently  believe.  Their  faith 
was  too  obscure  in  its  views ;  too  feeble  in  its 
hold;  too  powerless  in  its  operation.  Are 
there  not,  then,  degrees  in  godliness  !  May 
there  not  be  a  growth  in  grace  1  Does  not 
Paul  tell  the  Thessalonians,  that  their  faith 
grew  exceedingly  ?  And  how  desirable  is 
this  progress !  The  strong  in  faith  have  a 
thousand  advantages  above  the  weak.  The 
latter  have  a  heaven  hereafter;  the  former 
have  a  heaven  here  too.  And  if  the  Apostles 
were  defective,  and  said,  I>ord,  increase  our 
faith,  what  need  have  we  to  cry  out,  with 
tears,  like  the  father  of  the  child,  "  Loid,  1 
believe  ;  help  thou  mine  unbelief!" 

— We  remark,  also,  that  one  of  the  best 
means  of  increasing  and  establishing  our 
faith,  is  to  compare  the  word  and  the  works 


MARCH  27 


87 


ur  the  Lord  together.  This  was  the  help  and 
advantage  he  would  here  insure  to  his  dis- 
ciples :  "  Now  I  have  told  you  before  it  come 
to  pass,  that,  when  it  is  come  to  pass,  ye 
might  believe."  So  did  the  Church  in  the 
time  of  David :  "  As  we  have  heard,  so  have 
we  seen  in  the  city  of  our  God."  We  have 
heard  the  promises,  and  we  have  seen  the 
fulfilment  We  have  heard  the  threatenings, 
and  we  have  seen  the  execution.  We  have 
heard  the  doctrine,  and  we  have  seen  the 
practice.  As  soon  as  Jesus  had  said,  "  Go 
thy  way,  thy  son  liveth,"  the  nobleman 
"believed,  and  went  his  way.  But  as  he 
was  now  going  down,  his  servants  met  him, 
and  told  him,  saying,  Thy  son  liveth !  Then 
inquired  he  of  them  the  hour  when  he  began 
to  amend.  And  they  said  unto  him,  Yester- 
day at  the  seventh  hour  the  fever  left  him. 
So  the  father  knew  that  it  was  at  the  same 
hour  in  the  which  Jesus  said  unto  him,  Thy 
son  liveth ;  and  himself  believed,  and  his 
whole  house."  That  is,  he  now  believed 
more  firmly  and  impressively ;  and  this  was 
the  consequence  of  comparison.  Thus,  facts 
are  yielding  us  constant  and  growing  evidence 
of  the  truth  of  God's  word.  Upon  this  prin- 
ciple, apostates  and  scoffers  do  not  scandalize 
us — the  Scripture  tells  us  they  will  come. 
We  read  in  the  Scripture,  the  way  of  trans- 
gressors is  hard :  that  he  who  walketh  up- 
rightly, walketh  surely:  that  the  merciful 
shall  obtain  mercy :  that  the  way  of  the  sloth- 
ful is  a  hedge  of  thorns — and  how  little  must 
he  have  observed  the  experience  of  others,  or 
consulted  his  own,  who  is  not  every  day  more 
convinced  of  the  truth  of  these  declarations! 
— Finally.  Does  not  this  clearly  intimate, 
that  the  benefit  to  be  derived  from  prophecy 
is  subsequent  to  its  accomplishment  1  "  Now 
I  have  told  you  before  it  come  to  pass,  that, 
when  it  is  come  to  pass,  ye  might  believe." 
He  mentions  the  same  thing  in  several  other 
places:  and  we  are  informed,  in  more  than 
one  instance,  of  the  result  Thus  we  read — 
"When,  therefore,  he  was  risen  from  the 
dead,  his  disciples  remembered  that  he  had 
said  this  unto  them ;  and  they  believed  the 
Scripture,  and  the  word  which  Jesus  had 
said."  So,  also,  when  they  had  witnessed  his 
"  zeal"  in  purifying  the  temple,  "  his  disci- 
ples remembered  that  it  was  written,  The 
real  of  thine  house  hath  eaten  me  up."  Thus 
we  see  our  remark  justified.  And,  indeed, 
how  can  it  be  otherwise1?  Where  is  the 
evidence  of  the  truth  of  prophecy  before  it 
come  to  pass  ?  You  say,  a  God  who  cannot 
lie  has  spoken  it  But  God  himself  does  not 
demand  our  faith  on  the  announcement  but 
on  the  event  And  how  little  can  it  be  un- 
derstood beforehand ;  unless  as  to  its  general 
bearings !  A  definite  and  particular  acquaint- 
ance with  the  contents  of  divine  predictions 
would  derange  the  order  of  Providence,  and 
in  many  cases  hinder  the  effect     Had  this 


fact  been  duly  considered,  much  time  and 
attention  would  have  been  more  profitably 
employed,  than  in  attempts  to  open  the  seals, 
and  blow  the  trumpets,  and  pour  out  the  vials 
of  the  Apocalypse.  There  is  no  prophet 
among  us,  not  any  that  telleth  how  long ;  yet 
there  are,  as  Fuller  calls  them,  "  fortune- 
tellers of  the  Church."  Pastors  have  been 
drawn  away  from  their  proper  work- 
And  "  the  hungry  sheep  look  up,  and  are  not 

fed" And  sinners  are  not  converted  from 

the  error  of  their  ways.  For  even  allowing 
the  views,  advanced  with  so  much  presump- 
tion, to  be  just  and  true,  they  are  not  repent- 
ance towards  God,  and  faith  towards  our  Lord 
Jesus  Christ  The  Apostles  preached  a  cru- 
cified Saviour — and  determined  to  know  no- 
thing else. 

It  is  not  for  us  to  know  the  times  or  the 
seasons,  which  the  Father  hath  put  in  his 
own  power.  He  has  entrusted  us  with  his 
commands ;  but  not  with  his  decrees.  "  The 
secret  things  belong  unto  the  Lord  our  God ; 
but  those  things  which  are  revealed  belong 
unto  us  and  our  children  for  ever,  that  we 
may  do  all  the  words  of  this  law." 


MARCH  27. 

"  He  hath  done  all  things  -well." — Mark  vii.  37. 

A  great  commendation  ;  but  deserved. 
Human  excellences  are  rare  and  individual. 
One  man  does  one  thing  well ;  another  does 
another  thing  well — but  He  does  all  things 
well.  The  little  men  do  well,  is  only  com- 
paratively well;  all  he  does  is  absolutely 
well.  And  this  will  appear,  whether  we  con- 
sider him  as  the  Creator — and  survey  the 
works  of  nature ;  or  as  the  Saviour — and  con- 
template the  wonders  of  grace;  or  as  the 
Governor — and  examine  the  dispensations  of 
his  providence. 

We  have  some  fine  specimens  of  his  agency 
recorded  in  the  Scripture.  Take,  for  instance, 
the  history  of  Joseph.  Read  it  over  again 
and  again :  and  then  ask,  Could  any  link  in 
this  chain,  any  stone  in  this  structure,  have 
been  omitted'?  In  this  achievement  could 
any  thing  have  been  added  to  the  plan,  or  the 
execution?  From  a  part  we  may  estimate 
the  whole.  And  what  applies  to  his  dealings 
with  others,  will  apply  to  his  dealings  with 
us ;  for  all  the  ways  of  the  Lord  are  mercy 
and  truth. 

—But  whence,  then,  is  it  that  we  cannot 
really  and  readily,  with  regard  to  his  agency 
in  our  affairs,  and  especially  in  those  of  a 
trying  nature,  adopt  the  acknowledgment 
and  say,  He  hath  done  all  thr'ngs  well  ? 

— The  reason  is,  we  judge  atheistically. 
Every  unregenerate  sinner  lives  without  God 
in  the  world.  But  a  Christian  is  made  t  s  dif- 
fer from  others ;  and  from  himself.  Yet  bis 
sanctification  is  not  complete.     Something  is 


88 


MARCH  28. 


ieft  in  him  of  all  the  old  kinds  of  leaven ;  and 
therefore  something  of  this  atheism.  He  is 
in  a  good  frame  when,  with  Eli,  he  can  say, 
of  whatever  befalls  him,  "It  is  the  Lord, 
let  him  do  what  seemeth  him  good."  But 
he  does  not  always  see  him.  He  sometimes 
stops  at  the  instrumentality  employed — "  Oh ! 
it  was  that  unlucky  accident  j  it  was  that 
heedless  servant !  it  was  that  perfidious 
neighbour !  it  was  that  cruel  enemy !" — No 
wonder  He  does  not  do  all  things  well,  when 
he  is  not  acknowledged  as  doing  any  thing. 

— We  judge  selfishly.  We  are  not  to 
view  ourselves  as  detached  individuals.  We 
are  parts  of  a  whole ;  and  variously  connected 
with  others.  What  is  not  good  for  us  per- 
sonally, may  be  good  for  us  relatively.  Sup- 
pose a  trying  dispensation  makes  us  more 
tender  and  compassionate  towards  our  fellow 
creatures  and  our  fellow  Christians ;  suppose 
a  distressing  experience  gives  us  the  tongue 
of  the  learned,  and  enables  us  to  speak  a 
word  in  season  to  him  that  is  weary :  suppose, 
as  witnesses  and  examples  of  the  power  and 
excellency  of  the  Gospel,  we  arouse  the  care- 
less, and  confirm  the  wavering :  is  there  not 
enough  here  to  call  for  our  resignation  and 
praise  ?  Ezekiel  was  deprived  of  the  desire 
of  his  eyes,  with  a  stroke :  to  himself,  this 
was  painful ;  but  it  was  profitable  to  his  min- 
istry, and  useful  to  his  charge — and  this  was 
the  design  of  it.  No  man  liveth  to  himself, 
and  no  man  dieth  to  himself! 

— We  judge  carnally.  What  is  not  plea- 
sing may  yet  be  beneficial :  and  natural  evil 
may  be  moral  good.  When  things  are  agree- 
able to  our  wishes,  we  never  think  of  any 
difficulty  in  the  divine  proceedings.  While 
we  have  ease,  and  health,  and  friends,  and 
success  in  business,  we  never  complain  of  the 
darkness  of  Providence.  But  as  soon  as  there 
is  any  reverse—  then  we  groan  out,  "His 
way  is  in  the  sea,  his  path  in  the  deep 
waters,  and  his  footsteps  are  not  known" — as 
if  every  thing  was  to  be  estimated  by  our  ac- 
commodation and  convenience — as  if  God 
acted  wisely  or  unwisely,  righteously  or  un- 
righteously, just  as  his  doings  affect  us — and 
affect  too,  not  our  best  interests,  but  our 
present  and  temporal !  Is  it  wonderful  that 
we,  who  deserve  stripes,  should  feel  the  rod  1 
that  we,  who  need  correction,  should  meet 
with  chastisement  ?  Is  it  mysterious  that  the 
vine  should  be  pruned  1  the  ground  ploughed  1 
the  gold  tried  in  the  fire  ]  If  the  child  now 
thinks  certain  restraints,  and  privations,  and 
rebukes  to  which  the  father  subjects  him, 
needless  and  harsh,  he  will  more  than  ap- 
prove of.  them  when  he  comes  to  years  of 
maturity. 

— We  judge  prematurely.  He  that  be- 
lieveth  maketh  not  haste.  It  is  good  for  a 
man  not  only  to  hope,  but  quietly  wait  for  the 
salvation  of  God :  and  one  reason  is,  because 
•t  will  prevent  a  wrong  conclusion.    There- 


fore, says  the  Apostle,  judge  nothing  before 
the  time  until  the  Lord  come.  You  would 
not  judge  of  the  abilities  of  the  limner  from 
the  unfinished  sketch,  but  you  would  wait  til' 
the  canvass  had  received  the  last  touches  of 
his  masterly  pencil.  You  would  not  judge 
of  the  perfection  of  a  building  from  the  dig- 
ging of  the  foundation,  and  the  coarse  mate- 
rials lying  in  a  kind  of  disorder  all  around , 
especially  if  you  had  never  seen  the  plan  or 
the  model :  but  you  would  stay  till  the  parts 
were  all  put  together  in  their  places,  and  the 
top-stone  brought  forward  with  shouting — 
Let  us  stay  till  God  has  done.  What  I  do, 
says  he,  thou  knowest  not  now,  but  thou  shalt 
know  hereafter.  Then  every  thing  will 
speak  for  itself.  Then  we  shall  walk,  not  by 
faith,  but  by  sight.  Then  we  shall  see  what 
we  now  believe ;  and  for  ever  acknowledge, 
"  He  is  the  rock  ;  his  work  is  perfect ;  for  all 
his  ways  are  judgment :  a  God  of  truth  ai  J 
without  iniquity,  just  and  right,  is  he  " 


MARCH  28. 

*  Hereafter  I  will  not  talk  much  with  you  ;  fo~ 
the  prince  of  this  ivorld  cometh,  and  halA 
nothing  in  me" — John  xiv.  30. 

There  are  many  talkers — profane  talkers 
— indecent  talkers — foolish  talkers — vain  talk- 
ers. And  there  are  some  who  are  wise  and 
good  talkers ;  their  lips  are  as  a  well-spring 
of  life.  But  He  was  perfectly  wise  and  good 
—Oh!  to  have  heard  him  "  talk !"  The  term 
is  applied  to  his  more  public  teaching — 
"  While  he  yet  talked  to  the  people."  And 
had  some  of  his  ministers  spoken  more  in  a 
familiar  and  conversational  mode,  then  they 
would  have  resembled  him  more ;  and  the 
poor  would  have  had  the  Gospel  preached 
unto  them ;  and  the  common  people  would 
have  heard  them  gladly ;  and  the  children  in 
the  temple  would  have  cried  Hosanna. 

It  is  here  intimated  that  he  had  talked 
"  much"  with  them.  He  was  never  reserved. 
If  he  kept  back  any  .thing  from  them,  it  was 
because  at  the  time  they  could  not  bear  it 
He  treated  them  not  as  servants,  but  friends; 
for  all  things  that  he  had  heard  of  the  Father  he 
made  known  unto  them.  He  always  instruct- 
ed, and  reproved,  and  encouraged  them,  as 
the  occasion  required.  He  seized  every  op- 
portunity for  religious  discourse,  and  levied  a 
tax  of  spiritual  profit  upon  every  natural  ob- 
ject and  every  providential  occurrence  that 
presented  itself.  He  could  not  see  a  sower 
going  forth  to  sow,  or  a  fisherman  dragging 
his  net  ashore,  or  a  woman  drawing  water, 
but  he  derived  from  it  a  parable  or  an  illus- 
tration— Teaching  his  followers  to  be  social 
and  communicative  in  divine  things;  and,  for 
this  purpose,  to  cultivate  their  understanding 
and  to  be  filled  with  the  Spirit  For  out  of 
the  abundance  of  the  heart  the  mouth  speak 


MARCH  29. 


89 


cth  How  can  much  religious  discourse  be 
expected  from  those  v>  ho  have  so  little  of  the 
life  of  God  in  them !  If,  for  the  sake  of  con- 
sistency, they  sometimes  make  the  attempt, 
it  must  be  a  task ;  and  they  will  soon  drop 
into  what  is  more  natural  to  them,  a  conver- 
sation empty  as  the  wind,  and  barren  as  the 
sand. 

— But "  hereafter"  he  would  not  talk  much 
with  them — not  from  disinclination,  but  for 
want  of  intercourse.  Their  opportunities 
would  soon  be  over — for  he  was  going  to 
leave  them.  With  regard  also  to  us — it  is 
probable  as  to  some — and  certain  as  to  others, 
that  we  have  heard  and  read  much  more  than 
we  ever  shall  read  or  hear  in  future.  Yet  a 
little  while  is  the  light  with  us. 

The  way  in  which  he  refers  to  his  removal 
from  them  by  his  suffering'  and  death  is  re- 
markable— "For  the  prince  of  this  world 
cometh,  and  hath  nothing  in  me." 

He  marks,  First,  the  character  of  his  adver- 
sary— the  prince  of  this  world.  He  is  not 
so  by  right,  but  usurpation  ;  and  by  God's 
allowing  him  power  over  those  who  provoke 
him.  When  the  traitor  had  received  the  sop, 
Satan  entered  into  him.  He  was  in  him  be- 
fore; but  his  agency  was  under  restraints. 
These  restraints  were  then  all  taken  away ; 
and  the  Devil  had  his  victim  entirely  to  him- 
self Israel  would  have  none  of  him ;  so  he 
gave  them  up  to  their  own  hearts'  lust.  All 
who  walk  according  to  the  course  of  this 
world,  walk  according  to  the  prince  of  the 
power  of  the  air,  the  spirit  that  now  worketh 
in  the  children  of  disobedience.  They  may 
imagine  themselves  to  be  free,  and  many  of 
them  make  a  figure  in  the  eye  of  sense :  but 
faith  sees  them  taken  captive  by  the  Devil  at 
his  will ;  and  held  in  the  vilest  subjection — 
he  is  their  prince — yea,  according  to  the 
Apostle,  he  is  the  god  of  this  world ;  and,  in 
reality,  they  not  only  obey,  but  worship  him. 
— Secondly,  he  sees  his  approach:  "He 
cometh."  Not  personally — so  he  had  come 
to  him  in  the  wilderness  and  been  foiled ;  but 
in  his  instruments.  In  Judas  that  betrayed 
him ;  in  Peter  that  denied  him ;  in  his  disci- 
ples that  forsook  him  and  fled ;  in  Herod  that 
threatened  him;  in  Pilate  that  condemned 
him;  in  the  Jews  that  clamoured  for  his 
olood ;  and  in  the  Romans  that  shed  it  "  One 
of  you,"  says  our  Lord, "  is  a  devil" — he  gives 
him  the  name,  because  he  bore  his  image, 
and  did  his  work."  "  The  devil,"  we  read, 
"  shall  cast  some  of  you  into  prison."  Is  the 
Devil  a  justice  of  the  peace  1  No ;  but  if  he 
acts  unrighteously  and  cruelly,  the  justice  of 
peace  is  the  Devil.  The  Devil  is  not  Vol- 
taire; bft,  by  poisoning  and  destroying  the 
souls  ofWn,  Voltaire  is  the  Devil,  who  was 
a  murderer  from  the  beginning,  and  abode 
not  in  the  truth. 

— Thirdly,  he  is  confident  of  the  result  of 
<he  conflict :  "And  hath  nothing  in  me."   He 
Vol.  I,     .M  8* 


has  enough  in  ?is. — First,  enough  of  guilt 
Hence  he  can  alarm  and  dismay  us.  In  the 
conscience  of  some  he  produces  such  terror 
and  anguish,  that  the  man  chooses  strangling 
and  death  rather  than  life.  He  is  also  the 
accuser  of  the  brethren :  and  in  their  sins, 
and  the  sins  even  of  their  holy  things,  he 
finds  enough  against  them,  to  perplex  and 
distress  them  in  their  afflictions,  and  in  their 
approaches  to  God.  But  he  could  find  nc 
guilt  in  Jesus ;  and  therefore  he  could  stir  up 
no  feeling  of  self-remorse  or  despair. — Se- 
condly, enough  of  corruption.  Hence  he  can 
easily  draw  us  aside  by  laying  hold  of  our 
envy,  pride,  avarice,  impatience.  Owing  to 
the  remains  of  unrnortified  passions,  or,  as 
the  Apostle  calls  it  the  sin  that  dwelleth  in 
us,  we  are  always  in  danger  from  outward 
things.  We  may  be  ensnared  by  our  dress, 
our  table,  our  business,  and  our  friends :  what 
is  innocent  and  good  in  itself  may  become  to 
us  injurious  and  evil.  Here  the  sparks  fall 
upon  tinder.  But  there  was  nothing  inflam- 
mable in  him ;  and  therefore  no  unhallowed 
fire  could  be  kindled.  He  was  the  Holy  One 
of  God.  "  He  did  no  sin,"  and  "  in  him  was 
no  sin !" 

— A  proof  that  if  he  was  stricken,  smitten 
of  God,  and  afflicted,  he  was  wounded  for  our 
transgressions,  and  bruised  for  our  iniquities , 
the  chastisement  of  our  peace  was  upon  him, 
and  with  his  stripes  we  are  healed. 

— We  also  see  that  there  must  be  a  great 
difference  between  him  and  ourselves,  as  to 
moral  danger.  He  was  safe  every  where, 
and  in  all  circumstances.  We  must  watch 
and  pray,  lest  we  enter  into  temptation — 
The  spirit  indeed  is  willing,  but  the  flesh  ia 
weak. 


MARCH  29. 

"  God  hath  not  appointed  us  10  wrath,  but  to 
obtain  salvation  by  our  Lord  Jesus  Christ '' 
1  Thess.  v.  9. 

No :  "  He  has  not  appointed  us  to  wrath.  ' 
He  might  have  done  it.  We  deserved  it. 
We  were  by  nature  children  of  wrath, 
even  as  others.  But  He  has  delivered  us 
from  the  wrath  to  come.  We  have  trials, 
but  there  is  no  curse  in  them.  They  come 
from  a  father  who  corrects,  not  from  a  judge 
who  punishes.  We  may  sometimes  fear  his 
wrath,  but  this  is  our  infirmity.  Flesh  cries, 
Do  not  condemn  me ;  but  faith  cries,  There 
is  no  condemnation  to  them  that  are  in  Christ 
Jesus. 

— But  "  to  obtain  salvation."  We  are 
often  said  to  be  saved  already.  We  are  so, 
as  to  our  state :  but  not  as  to  possession  and 
enjoyment.  This  is  a  future  blessedness.  It 
is,  indeed,  begun  here :  but  that  which  is  held 
up  to  the  hope  of  the  believer  is  the  accom- 
plishment of  all  that  God  has  promised — the 


yu 


MARCH  30. 


reception  of  the  soul  at  death ;  the  resuriection 
of  the  body  at  the  last  day ;  the  glorification 
:>f  the  whole  man  for  ever.  What  an  object 
of  expectation !  How  poor  and  pitiful  is  every 
thing  seen  and  temporal,  compared  with  this ! 
Some  are  destined  to  shine  in  courts ;  some, 
to  stride  over  the  heads  of  others;  some,  to 
amass  heaps  of  shining  ore :  but,  if  a  Chris- 
tian, thou  art  destined  to  an  inheritance  be- 
yond the  skies,  and  a  crown  of  glory  that 
fadeth  not  away.  What  is  life  1  However 
indulged  and  endowed,  it  is,  in  its  best  estate, 
altogether  vanity !  What  are  the  pleasures 
of  sin — for  a  season !  What  are  riches  and 
— death !  a  title  and — damnation  at  the  end 
of  it !  And  what  are  losses  and  afflictions  to 
a  man  who  is  going  to  obtain  salvation  ! 

But  by  what  medium  will  he  acquire  it  ? — 
"  Through  our  Lord  Jesus  Christ."  To  seek 
it  in  any  other  way  is  a  vain  pursuit.  There 
is  salvation  in  none  other.  I  am  the  way, 
said  he,  the  truth,  and  the  life :  no  man 
cometh  unto  the  Father  but  by  me.  Yea,  it 
is  not  only  useless,  but  sinful.  It  opposes 
God's  revealed  will  and  express  command ;  it 
robs  the  Lord  Jesus  of  his  highest  glory :  it 
frustrates  his  grace :  it  makes  him  to  be  dead 
in  vain.  Much  comes  to  some,  through 
others.  We  have  had  friends  and  benefactors 
— but,  after  all,  what  have  they  done  for  us  1 
What  self-denial  have  they  exercised "!  What 
sufferings  have  they  endured  1  But  he  knew 
what  would  be  required  of  him  in  opening  for 
us  a  passage  to  glory.  Yet  he  readily  con- 
sented, and  said,  Lo !  I  come.  Behold,  and 
see  if  ever  there  was  sorrow  or  love  like  his 
sorrow — He  became  poor,  that  we  might  be* 
made  rich,  He  died,  that  we  might  live. 

The  Apostle  does  not  forget  to  tell  us,  that 
we  are  appointed  to  obtain  this  salvation 
through  our  Lord  Jesus  Christ.  As  men,  we 
are  not  the  creatures  of  chance.  There  is  an 
appointed  time  to  man  upon  earth.  God  has 
appointed  the  bounds  of  our  habitation,  and, 
as  Christians,  are  we  the  offspring  of  contin- 
gency? Is  conversion  a  happy  accident  1  It 
is  the  work  of  God ;  and  he  does  nothing 
without  foreknowledge  and  design.  Four 
things  may  be  observed,  with  regard  to  this 
appointment.  The  earliness  of  it — in  hope 
of  eternal  life,  which  God,  that  cannot  lie, 
promised  before  the  world  began. — The  /red- 
ness of  it — it  was  not  founded  on  the  fore- 
sight of  any  worthiness  or  works  of  ours — 
He  hath  saved  us  and  called  us,  not  accord- 
ing to  our  works,  but  according  to  his  own 
purpose,  and  grace  given  us  in  Christ  Jesus 
before  the  world  began. — Its  efficiency — it 
will  not,  cannot  fail — the  counsel  of  the  Lord 
standeth  for  ever.  "  I  will  make  an  ever- 
lasting covenant  with  them,  that  I  will  not 
turn  away  from  them  to  do  them  good ;  but  I 
will  put  my  fear  in  their  hearts,  that  they 
shall  not  depart  from  me." — Its  appropria- 
tion— blessed  %re  the  poor  in  spirit,  foi  theirs 


is  the  kmgdom  of  heaven.  Blessed  are  they 
that  mourn.  Blessed  are  they  that  hunger 
and  thirst  after  righteousness.  Go  back  from 
effects  to  causes.  Prove  your  calling,  and 
thus  make  your  election  sure. 

And  remember  one  thing.  Be  simple,  and 
receive  the  kingdom  of  God  as  a  little  child, 
not  only  as  to  its  doctrines,  but  as  to  its  invi- 
tations and  promises.  The  writer,  one  day, 
attended  the  dying  bed  of  a  young  female.  I 
have  little,  said  she,  to  relate,  as  to  my  expe- 
rience. I  have  been  much  tried  and  tempted 
— but  this  is  my  sheet  anchor — He  has  said, 
Him  that  cometh  unto  me  I  will  in  no  wise 
cast  out.  I  know  I  come  to  him — and  I  ex- 
pect that  he  will  be  as  good  as  his  word. 
Poor  and  unworthy  as  I  am,  he  will  not  trifle 
with  me,  or  deceive  me — It  would  be  be- 
neath his  greatness,  as  well  as  his  goodness. 
I  am  at  his  feet ;  and  you  have  often  said- 

"  Tis  joy  enough,  my  All  in  All, 
At  thy  dear  feet  to  lie  ; 
Thou  wilt  not  let  me  lower  fall, 
And  none  can  higher  fly." 


MARCH  30. 

"  When  they  saw  him,  they  besought  him  that 
he  would  depart." — Matt.  viii.  34. 

He  had  now  entered  the  country  of  the 
Gadarenes,  and  cured  two  demoniacs.  The 
people  should  have  deemed  themselves  ho- 
noured by  his  presence ;  and  have  thanked 
him  for  relieving  their  wretched  neighbours 
from  the  most  dreadful  malady.  But  he  had, 
in  correction  of  an  unlawful  traffic,  destroyed 
their  swine.  They,  therefore,  preferring 
their  sins  to  their  souls,  feared  and  hated 
him,  and — desired  him  to  withdraw.  He  took 
them  immediately  at  their  word — and  went 
— and  returned  no  more.  Oh!  when  he 
comes  to  us,  and  convinces  us  of  sin,  and  re- 
proves us  for  our  evil  passions  and  vile 
courses ;  when  he  comes  and  makes  us  un- 
easy, by  the  admonitions  of  conscience,  of 
friendship,  of  Scripture,  of  providence ;  and 
instead  of  yielding  to  his  merciful  design,  we 
regard  him  as  an  irksome  intruder,  and  en- 
treat him,  and  he  hears  our  meaning  without 
speech,  to  leave  us — he  will  comply  with  our 
desire — and  say,  They  are  joined  to  idols,  let 
them  alone — and  woe  unto  them  when  I  de- 
part from  them !     This  is  an  awful  truth — 

But  it  is  an  equally  pleasing  one,  that  if  we 
desire  his  presence,  he  will  indulge  our  wish. 
And,  therefore,  when  the  two  disciples,  going 
to  Emmaus,  reached  the  village  whither  they 
went,  and  he  made  as  if  he  would  have  gone 
farther ;  they  constrained  him,  saying,  Abide 
with  us,  for  it  is  towards  evening,  and  the 
day  is  far  spent  And,  it  is  said,  he  went  in 
to  tarry  with  them.  So  when  the  woman  of 
Samaria  had  persuaded  many  of  her  w  igh- 
bonrs  to  come  to  the  well  to  see  him;  thev 


MARCH  SL    APRIL  1. 


91 


Dcsought    him  that  he  would    tarry  with 
them :  and  he  abode  there  two  days. 

Saviour  Jesus !  Thou  art  all  in  all.  Come 
and  dwell  in  our  country — Come  and  dwell 
in  our  Churches — Come  and  dwell  in  our 
houses — Come  and  dwell  in  our  hearts  for 
ever  !  Cast  me  not  away  from  thy  presence ; 
and  take  not  thy  Holy  Spirit  from  me. 

"I  cannot  bear  thine  absence, Lord ; 
My  life  expires  if  thou  depart : 
Be  thou,  my  heart,  still  near  my  God, 
And  Thou,  my  God,  be  near  my  heart." 


MARCH  31. 
"  But  that  the  world  may  know  that  I  love  the 
Father ;  and  as  the  Father  gave  me  com- 
mandment, even  so  I  do.  Arise,  let  us  go 
hence" — Johnxiv.  31. 
When  he  say3,  "  Arise,  let  us  go  hence" 
— he  shows  his  readiness  to  suffer.  "  I  will 
not  wait  for  the  enemy :  I  will  go  and  meet 
him.  I  will  go  to  the  place  where  Judas 
will  look  for  me.  I  wdl  go  to  the  garden  of 
Gethsemane,  where  I  am  to  agonize — and 
from  thence  to  Calvary,  where  I  am  to  die. 
I  have  a  baptism  to  be  baptized  with ;  and 
how  am  I  straitened  till  it  be  accomplished  1" 
We  always  see  in  him  this  disposition — a 
proof  that  he  was  not  compelled  to  engage ; 
that  he  did  not  undertake  the  case  from  ig- 
norance :  that  he  did  not  repent  of  his  work, 
even  in  the  sight  of  enduring  all  its  expen- 
siveness  of  woe — He  loved  us,  and  gave  him- 
self for  us. 

Yet  this  alacrity  was  not  rashness,  but 
obedience — "As  the  Father  gave  me  com- 
mandment." Though  in  his  higher  charac- 
ter he  had  the  disposal  of  himself;  in  his  hu- 
man nature,  and  in  his  mediatorial  office,  he 
was  obedient  unto  death,  even  the  death  of 
the  cross.  He  felt  no  inconsistency  in  this, 
and  why  should  we  1  "  No  man  taketh  my 
life  from  me.  I  lay  it  down  myself :  I  have 
power  to  lay  it  down,  and  I  have  power  to 
take  it  again — This  commandment  have  I 
received  of  my  Father."  So  mistaken  should 
we  be  in  supposing  that  the  Father  was  less 
disposed  to  save  us  than  the  Son,  or  that  his 
love  was  purchased  by  that  death  which  was 
really  the  effect  of  it,  and  designed  to  be  the 
medium  through  which  it  should  operate. 
Herein  God  hath  commended  his  love  to- 
wards us,  in  that  while  we  were  yet  sinners 
Christ  died  for  us.  And  therefore  did  the 
Father  love  him,  because  he  laid  down  his 
life  that  he  might  take  it  again  :  and  for  the 
suffering  of  death,  he  crowned  him  with 
glory  and  honour. 

— Though  there  was  something  here  pe- 
culiar in  our  Saviour's  obedience,  there  is 
something  also  exemplary  in  it.  He  did  not 
expose  himself  before  his  hour  was  come ;  but 
cheerful./  submitted  to  the  Divine  will,  when 
it  was  come.  So  we  are  not  to  turn  aside  in 
search  of  trials,  but  to  take  up  our  cross  when 


it  is  fairly  in  our  way.  We  arc  not  to  be  im- 
patient to  suffer ;  but  when  we  are  called  to 
it,  the  call  should  sustain  us,  and  bear  us 
through,  for  God  is  with  us. 

And  this  obedience  resulted  from  love — "  I 
love  the  Father."  I  delight,  said  he,  to  do 
thy  will ;  yea,  thy  law  is  within  my  heart 
My  meat  is  to  do  the  will  of  him  that  sent 
me,  and  to  f  nish  his  work.  His  people,  in 
their  measure  and  degree,  can  say  the  same. 
As  obedience  is  the  best  evidence  of  love,  so 
love  is  the  best  spring  of  obedience.  It  is 
love  that  makes  it  pleasant  to  ourselves.  It 
is  love  that  makes  it  acceptable  to  God.  With 
him,  nothing  can  be  a  substitute  for  it.  In- 
deed, we  ourselves,  in  the  conduct  of  our  fel- 
low-creatures towards  us,  judge  not  by  the 
bulk  of  the  action,  but  the  disposition  from 
which  it  proceeds.  The  estimate  is  taken, 
not  from  the  service,  but  the  principle ;  not 
from  what  is  given,  but  from  what  is  implied. 
The  smallest  donation  is  welcomed  as  a  token 
of  cordial  regard ;  while,  like  God,  we  abhor 
"  the  sacrifice  where  not  the  heart  is  found." 

Jesus  would  have  this  known,  not  to  his 
disciples  only,  but  to  others — and  to  all : 
"  But  that  the  world  may  know  that  I  love 
the  Father ;  and  as  the  Father  gave  me  com- 
mandment, even  so  I  do.  Arise,  let  us  go 
hence."  And  thff  world  ought  to  know  it : 
they  are  deeply  concerned  in  it,  and  in  due 
time  they  will  know  it.  At  present  a  very 
large  majority  of  mankind  have  never  heard 
of  his  Name,  or  of  his  salvation.  But  his 
cause  is  spreading.  The  Scriptures  are  en- 
tering all  languages.  Missionaries  are  visit- 
ing all  climes.  The  Church  is  praying  that 
his  Word  may  have  free  course  and  be  glo- 
rified. And  God  has  said,  "  It  is  a  light  thing 
that  thou  shouldest  be  my  servant,  to  raise  up 
the  tribes  of  Jacob,  and  to  restore  the  pre- 
served of  Israel ;  I  will  also  give  thee  for  a 
light  to  the  Gentiles,  that  thou  mayest  be  my 
salvation  unto  the  ends  of  the  earth."  It  must 
therefore  by-and-by  be  said,  without  a  figure, 
"  Behold !  the  world  is  gone  away  after  him.'J 

But  blessed  are  our  eyes,  for  they  see,  and 
our  ears,  for  they  hear.  We  already  know 
these  things.  But  how  do  we  know  them  1 
Do  we  feel  as  well  as  understand  them  1  Are 
we  like  a  December's  night,  as  cold  as  we 
are  clear  f  Shall  we  be  found  in  the  number 
of  those  who  behold,  and  wonder,  and  perish? 
Or,  filled  with  admiration,  and  gratitude,  and 
confidence,  and  zeal,  beholding,  as  in  a  glass, 
his  glory,  are  we  changing  into  the  same 
image,  from  glory  to  glory,  even  as  by  the 
Spirit  of  tha  Lord  ? 


APRIL  1. 

"  His  sweat  was  as  it  were  great  drops  of  bloou 

falling  down  to  the  ground" — Luke  xxii.  44. 

It  is  a  question  whether  this  sweat  was 

blood  comparatively,  that  is,  whether  it  re- 


J2 


APRIL  2 


sembled  blood,  whose  drops  are  denser,  hea- 
vier, and  larger,  than  those  of  common  per- 
spiration— or  really  blood.  The  latter  is 
possible.  There  have  been  instances  of  the 
land  well  authenticated.  "Such  an  opinion 
early  and  generally  prevailed ;  and  nothing 
was  more  common  among  the  Fathers,  than 
to  consider  this  as  one  of  the  times  when  he 
bled  for  us,  each  of  his  pores,  as  a  kind  of 
wound,  flowing  with  that  blood  without  which 
there  is  no  remission.  It  is,  perhaps,  impos- 
sible to  determine  this  absolutely.  But  even 
allowing — what  we  by  no  means  consider  as 
proved — that  it  was  only  blood  in  resem- 
blance ;  it  must  have  been  most  extraordinary. 
For  he  was  abroad  in  the  open  air ;  upon  the 
cold  ground ;  the  night  far  advanced ;  and  the 
weather  chilling — for  the  High  Priest's  serv- 
ants made  a  fire  to  warm  themselves.  Here 
was  enough  to  have  checked  perspiration — 
Yet  his  sweat  was  as  it  were  great  drops  of 
blood  falling  down  to  the  ground ! 

And  what  could  have  caused  it  ?  Surely 
not  the  mere  circumstances  of  dying.  So- 
crates— Seneca — did  not  sweat  thus;  they 
were  cool  and  calm.  Look  at  the  martyrs ; 
and  even  those  of  the  more  timid  sex :  they 
were  tranquil  in  the  prospect,  and  in  many 
instances  came  forth  from  prison  smiling,  and 
blessed  the  instrument  of  "death — What  was 
the  reason  of  this  difference  1  they  had  not  to 
contend  with  the  powers  of  darkness;  but 
this  was  their  hour,  and  the  power  of  dark- 
ness. They  had  not  to  bear  the  sins  of 
others,  nor  yet  their  own ;  whereas  the  Lord 
laid  on  him  the  iniquities  of  us  all. 

We  indulge  here  no  curious  speculations ; 
and  we  require  the  definitions  of  no  human 
creeds :  but  neither  will  we  be  reasoned  out 
of  the  plain  language  and  meaning  of  the 
Scriptures.  We  believe  God;  and  not  as 
some  believe  him ;  that  is,  as  a  jury  in  a  court 
believe  the  testimony  of  a  suspected,  a  dis- 
credited witness,  relying  no  further  upon  his 
deposition  than  it  is  collaterally  supported; 
and  thus  yielding  no  honour  to  himself— We 
do  not  found  our  belief  on  knowledge ;  but 
derive  our  knowledge  from  belief.  We  be- 
lieve in  the  unerring  wisdom  and  veracity 
of  God — and  he  has  told  us,  that  Christ  also 
suffered  for  sins,  the  just  for  the  unjust :  that 
he  bore  our  griefs,  and  carried  our  sorrows : 
that  the  chastisement  of  our  peace  was  upon 
him ;  and  that  by  his  stripes  we  are  healed. 

Men  think  lightly  of  sin ;  but  an  awakened 
conscience  feels  it  a  burden  too  heavy  to 
bear.  It  has  made  the  whole  creation  groan. 
But  see  Jesus  bearing  it  in  his  own  body — 
and  his  sweat  falls  as  great  drops  of  blood 
down  to  the  ground !  What,  then,  if  you 
should  bear  it  in  your  own  person,  O  sin- 
ner!— Why  it  will  sink  thee  to  the  lowest 
hell.  Yet  bear  it  you  must,  if  you  reject  or 
neglect  him ;  for  there  remaineth  no  more  sa- 
crifice fc  •  sin — He  that  believeth  on  the  Son 


of  God,  hath  everlasting  life ;  and  he  that  be-  • 
lieveth  not  the  Son  of  God,  hath  not  life,  but 
the  wrath  of  God  abideth  on  him.     Yet, 

"  Each  purple  drop  proclaims  there 's  room, 
And  bids  the  poor  and  needy  come." 

Oh!  let  me  look  on  him  who  suffers  thus. 
Oh!  let  me  mourn  over  my  sins,  which 
caused  his  anguish — 

"  'Twere  you  that  pull'd  the  vengeance  down 
Upon  his  guiltless  head ; 
Break,  break,  my  heart;  and  burst,  my  eyes; 
And  let  my  sorrows  bleed !" 

But  let  me  also  rejoice.  That  bloody  sweat 
proclaims  my  discharge  from  condemnation, 
and  tells  me  the  law  is  magnified  and  made 
honourable. 

And  can  I  help  loving  him  ?  Love  begets 
love.  And  what  can  evince  love  like  suffer- 
ing'? And  such  suffering!  And  for  such 
criminals !  And  not  only  without  their  de- 
sert, but  their  desire ! — Lord !  what  wilt  thou 
have  me  to  do  1  Speak,  Lord,  for  thy  servant 
heareth. 


APRIL  2. 

"  Then  asked  he  them  again,  Whom  seek  ye  ? 
And  they  said,  Jesus  of  Nazareth." — John 
xviii.  7. 

Every  thing  here  is  remarkable. 

— How  wonderful  that  any  in  the  very  fa- 
mily of  Jesus  should  be  base  enough  to  be- 
tray him !  But  here  we  find  Judas,  who  had 
been  called  to  the  Apostleship,  and  invested 
with  power  to  work  miracles,  and  a  few  hours 
before  had  partaken  of  the  Holy  Supper, 
heading  a  band  of  men  and  officers,  which  he 
had  obtained  from  the  Chief  Priests  and  Pha- 
risees ;  and  betraying  his  Master  and  Bene- 
factor into  their  hands,  with  a  kiss ! 

— How  wonderful  was  the  courage  of  Je- 
sus, that,  though  he  knew  all  things  that 
should  come  upon  him,  not  only  remained  in 
the  place,  but  came  forth  from  his  retreat,  and 
presented  himself!  This  was  the  effect  of  a 
love  stronger  than  death.  Perfect  love  cast- 
eth  out  fear. 

— How  wonderful  was  the  rebuke,  and  the 
repulse,  which  his  enemies  met  with!  No 
sooner  did  he  pronounce  the  words,  "  I  am 
he,"  than  they  went  backward,  and  fell  to 
the  ground.  Whether  some  rays  of  glory 
broke  from  his  sacred  body,  or  whether  he 
immediately,  by  his  power,  impressed  their 
minds,  we  know  not ;  but,  surely,  here  was 
enough  to  induce  them  to  discontinue  the  un- 
hallowed enterprise. 

— Yet — how  wonderful,  that  in  a  few  mo- 
ments they  rise,  and  recover  heart  enough 
to  approach  him  a  second  time — So  that  he 
asks  them  again,  Whom  seek  ye  1  And  they 
said,  Jesus  of  Nazareth.  This  was  partly  the 
influence  of  numbers.     A  man  alone  mav  b«» 


APRIL  3. 


93 


often  easily  deterred  from  an  evil  action.  But 
it  is  otherwise  where  hand  joins  'n  hand,  and 
the  sinner  is  seen  and  supported,  and  stimu- 
lated or  reproached,  by  his  fellow-creatures. 
It  shows  us,  also,  the  hardening  nature  of 
sin.  When  the  men  of  Sodom  were  smitten 
with  blindness,  they  even  then  groped  by  the 
wall  to  find  the  house  where  the  heavenly 
visitants  were.  Upon  the  removal  of  each 
plague,  when  Pharaoh  saw  there  was  respite, 
he  hardened  his  heart.  And  Ahaz,  in  his 
affliction,  sinned  yet  more  and  more  against 
God.  And  of  how  many  may  it  be  said, 
"  Thou  hast  stricken  them,  but  they  have  not 
grieved ;  thou  hast  consumed  them,  but  they 
have  refused  to  receive  correction  :  they  have 
made  their  faces  harder  than  a  rock;  they 
have  refused  to  return !" 

— Neither  means,  nor  even  miracles,  will 
avail,  when  God  leaves  a  man  to  himself. 
Persons  often  think  that  a  dreadful  event  will 
do  what  ordinances  have  failed  to  accomplish. 
But  we  have  known  many  who  have  been 
stripped,  and  reduced ;  and  yet  their  minds 
have  not  been  humbled  before  God.  They 
have  resembled  fractions  of  ice,  or  stone; 
broken,  but  not  changed ;  each  piece  retain- 
ing the  coldness  and  hardness  of  the  mass. 
They  think  that  a  spectre  would  be  much 
more  efficacious  than  a  preacher — Vain  hope ! 
If  they  hear  not  Moses  and  the  Prophets, 
neither  would  they  be  persuaded  though  one 
rose  from  the  dead. 

O  thou  God  of  all  grace,  fulfil  in  my  expe- 
rience the  promise — "  A  new  heart  also  will 
I  give  you,  and  a  new  spirit  will  I  put  within 
you ;  and  I  will  take  away  the  stony  heart 
out  of  your  flesh,  and  I  will  give  you  a  heart 
of  flesh.  And  I  will  put  my  spirit  within  you, 
and  cause  you  to  walk  in  my  statutes,  and  ye 
shall  keep  my  judgments,  and  do  them." 


APRIL  3. 

"  Jesus  answered,  I  have  told  you  that  I  am 
he :  if  therefore  ye  seek  me,  let  these  go  their 
way." — John  xviii.  8. 

Here  we  see  the  Saviour's  readiness  to 
Buffer.  He  makes  not  the  least  attempt  to 
escape  from  the  hands  of  his  enemies ;  but 
tells  them  a  second  time  that  he  was  the  vic- 
tim they  sought  after ;  and  yielded  himself  up 
to  be  bound,  and  led  away,  without  murmur- 
ing or  complaint.  This  willingness  was  mag- 
nified—by the  greatness  of  his  sufferings^- 
his  knowledge  of  all  he  was  to  endure-^-his 
deserving  it  not,  but  bearing  it  for  others — 
and  his  power  of  escape. 

Here  we  see  his  tenderness  towards  his 
disciples.  He  would  not  have  them  die  or 
suffer;  or  at  present,  even  be  apprehended 
and  alarmed.  They  were  unable  to  bear  it. 
They  could  not  follow  him  now.  He  has  the 
same  heart  still,  and  from  this  instance  of  his 


conduct,  we  may  conclude — Thut  he  will 
suffer  no  affliction  t  •  befall  his  disciples,  un- 
less for  some  wise  and  useful  purpose — That 
he  will  sympathize  with  them  in  their  suffer- 
ing— That  he  will  afford  them  support  and 
comfort — That  in  due  time  he  will  wipe  away- 
all  tears  from  their  eyes. 

Here  also  we  see  his  authority  and  dominion 
over  their  adversaries.  We  are  mistaken  if 
we  suppose  that  he  presented  a  request,  when 
he  said,  If  ye  seek  me,  let  these  go  their  way. 
A  request  would  have  been  nothing  in  the 
present  state  of  their  minds,  and  provided,  as 
they  were,  with  officers,  and  an  armed  band 
of  Roman  soldiers.  It  was  in  the  nature  and 
force  of  a  command.  It  was  an  absolute  in- 
junction. "  I  will  not  surrender  unless  these 
are  allowed  to  depart.  You  shall  not  touch  a 
hair  of  their  head."  Accordingly  they  make 
not  the  least  objection,  and  suffer  them  to  re- 
tire unmolested. 

This  was  in  character  with  his  whole  his- 
tory. In  his  penury  he  always  displayed  his 
riches ;  in  his  deepest  abasement  he  emitted 
some  rays  of  his  glory — The  manhood  was 
seen ;  but  it  was,  so  to  speak,  deified  human- 
ity. What  majesty  was  combined  with  the 
humiliations  of  his  birth — and  of  his  death ! 
Does  he  here  submit?  He  is  a  conqueror, 
demanding  his  own  terms,  and  obtaining  them. 

And  did  not  this  serve  to  enhance  the  sin 
of  his  disciples  in  denying  and  forsaking  him  1 
They  were  overcome  by  the  fear  of  man. 
But  what  had  they  to  fear)  Did  they  not 
here  see  that  their  enemies  were  under  his 
control ;  and  could  do  nothing  without  his 
permission )  Did  he  not  here  obtain  for  them 
a  passport,  insuring  their  escape  and  safety  ? 
Yet  they  have  not  courage  and  confidence 
enough  to  declare  themselves  on  his  side,  and 
to  stand  by  him ! 

And  do  we  not  resembje  them  )  How  often 
do  we  shrink  back  from  the  avowal  of  our 
principles,  or  turn  aside  from  the  performance 
of  some  trying  duty !  And  wherefore  1  We 
also  yield  to  the  fear  of  man,  that  bringeth  a 
snare.  Yet  what  can  man,  what  can  devils, 
do  unto  us)  Satan  could  not  sift  Peter,  nor 
touch  an  article  of  Job's  estate,  till  leave  was 
granted  him.  Our  foes  are  all  chained ;  and 
the  extent  of  their  reach  is  determined  by  the 
pleasure  of  him  who  loved  us  well  enough  to 
die  for  us.     If  he  careth  for  us,  it  is  enough. 

When  shall  we  realize  this,  and  go  on  our 
way  rejoicing )  If  he  says  to  events.  Let  that 
man  succeed  in  his  calling;  opposition  and 
difficulties  are  nothing— he  gets  forward:  the 
blessing  of  the  Lord  maketh  rich.  If  he  says 
to  sickness,  Touch  not  that  individual ;  the 
pestilence  may  walk  in  darkness,  and  the 
destruction  rage  at  noon-day :  a  thousand  may 
fall  at  his  side,  and  ten  thousand  at  his  right 
hand — it  shall  not  come  nigh  him.  If  he  has 
any  thing  more  for  us  to  do  or  suffer,  though  life 
be  holden  bv  a  rotten  thread,  that  thread  is 


!« 


APRIL  4,  5. 


jiore  than  cable — we  are  immortal  till  our 
shange  comes. 

••  Hast  thou  not  given  thy  word 
To  save  my  soul  from  death  1 
And  I  can  trust  my  Lord 
To  keep  my  mortal  breath, 
I'll  go  and  come, 
Nor  fear  to  die, 
'Till  from  on  high 
Thou  call  me, home." 


APRIL  4. 

♦'  Christ  died  for  us." — Rom.  v.  8. 

So  have  many.  All  those  who  have  paid 
w\th  their  lives  to  the  injured  laws  of  their 
country  have  died  for  us ;  and  if  we  derive 
not  improvement  from  it,  the  fault  is  our  own. 
The  world  drowned  in  the  Deluge,  perished 
for  us.  The  Jews,  whose  carcasses  fell  in  the 
wilderness,  suffered,  as  the  Apostle  tells  us, 
as  ensamples  and  admonitions  to  us.  We 
have  buried  friends  and  relations ;  but 

"  For  us  they  languish,  and  for  us  they  die." 
That  husband  of  her  youth ;  that  wife  of  his 
bosom ;  that  child  of  their  love — have  been 
removed,  to  wean  the  heart  from  earth,  and 
to  show  how  frail  we  are. 

But  are  we  going  to  rank  the  death  of 
Christ  with  such  deaths  as  these  ?  We  would 
rather  class  it  with  that  of  an  Apostle :  "  If  I 
be  offered,"  says  Paul  to  the  Philippians, 
"  upon  the  sacrifice  and  service  of  your  faith, 
I  joy  and  rejoice  with  you."  This  was  noble. 
But  was  Paul  crucified  for  us  ? 

—No—"  It  is  Christ  that  died"— His  death 
is  peculiar  and  pre-eminent — infinitely  pecu- 
liar and  pre-eminent.  This  was  indicated  by 
the  prodigies  that  attended  it.  Yet  on  these 
we  shall  not  enlarge.  Neither  shall  we  dwell 
on  the  many  touching  circumstances  of  his 
death.  Such  a  tragical  representation  may 
be  derived  from  the  history  as  would  draw 
tears  from  every  eye,  while  the  heart  may  be 
unaffected  with,  and  the  mind  even  uninform- 
ed of,  the  grand  design  of  his  death.  The 
question  is — What  was  this  design  ? 

Some  tell  us  that  it  was  to  confirm  the  truth 
of  his  doctrine,  by  the  testimony  of  his  blood ; 
and  to  suffer,  leaving  us  an  example,  that  we 
should  follow  his  steps.  And  this  is  true.  And 
we  believe  it  as  fully  as  those  who  will  go  no 
further.  But  is  this  the  whole,  or  the  princi- 
pal part  of  the  design  ?  We  appeal  to  the 
Scriptures.  There  we  learn,  that  He  died  fbr 
us,  as  an  expiation  of  our  guilt,  and  to  make 
reconciliation  for  the  sins  of  the  people. 
There  we  see  that  He  died  for  us  as  a  sacri- 
fice, a  ransom,  a  substitute — that  He  redeem- 
ed us  from  the  curse  of  the  Law,  being  made 
a  curse  fbr  us — that  He  once  suffered  for  sins, 
the  just  for  the  unjust,  that  he  might  bring  us 
unto  God. 

— Exclude  this,  and  the  language  of  the 
Bible  becomes  perfectly  embarrassing  and  un- 
intelligible.   Exclude  this,  and  what  becomes 


of  the  legal  sacrifices'!  They  were  snAcnws 
without  a  substance :  they  prefigured  nothing. 
For  there  is  no  relation  between  them  and 
his  death,  as  he  was  a  martyr,  and  an  exam- 
ple :  but  there  is  a  full  conformity  between 
them  and  his  death,  as  he  was  an  atonement. 
Exclude  this,  and  how  are  his  sufferings  to  be 
accounted  for  at  all  ?  For  he  did  not  die  for 
the  sins  of  others,  and  he  had  none  of  hi? 
own.  Where,  then,  is  the  God  of  judgment? 
That  be  far  from  Him  to  do  after  this  man- 
ner ;  to  slay  the  righteous  with  the  wicked. 
So  far  the  Jews  reasoned  well :  they  rejected 
him,  for  they  considered  him  stricken,  smitten 
of  God,  and  afflicted.  And  so  he  was :  but  he 
was  wounded  for  our  transgressions ;  he  was 
bruised  for  our  iniquities ;  the  chastisement 
of  our  peace  was  upon  him;  and  with  his 
stripes  we  are  healed.  All  we,  like  sheep, 
have  gone  astray :  we  have  turned  every  one 
to  his  own  way ;  and  the  Lord  hath  laid  on 
him  the  iniquity  of  us  all."  Exclude  this, 
and  with  what  can  we  meet  the  conscience, 
burdened  with  guilt?  With  what  can  we 
ans\Ver  the  inquiry,  How  shall  I  come  before 
the  Lord?  With  what  can  we  wipe  the 
tear  of  godly  grief?  But  we  have  boldness 
to  enter  into  the  holiest,  by  the  blood  of  Jesus. 
Surely  he  hath  borne  our  grief,  and  carried 
our  sorrow.  His  death  was  an  offering  and  a 
sacrifice  to  God  for  a  sweet-smelling  savour. 
The  all-sufficiency,  and  the  acceptableness, 
were  evinced,  by  his  discharge  from  the  grave, 
and  his  being  received  up  into  glory. — There, 
within  the  veil,  our  hope  finds  anchorage- 

"  Jesus,  my  great  High  Priest, 

Offer'd  his  blood,  and  died; 
My  guilty  conscience  seeks 

No  sacrifice  beside: 
His  powerful  blood  did  once  atone, 
And  now  it  pleads  before  the  throne." 

Yet  even  this  is  not  all  the  design.  Christ 
died  for  us,  not  only  to  reconcile  us,  but  to  re- 
novate ;  not  only  to  justify  us,  but  to  sanctify. 
The  one  is  as  necessary  to  our  recovery  as 
the  other.  And  both  equally  flow  from  the 
Cross.  For  he  gave  himself  for  us,  that  he 
might  redeem  us  from  all  iniquity ;  and  purify 
unto  himself  a  peculiar  people,  zealous  of 
good  works. 

"Oh!  the  sweet  wonders  of  that  Cross, 

Where  God,  my  Saviour,  groan'd  and  died ! 
My  noblest  life  tier  spirit  draws 
From  his  dear  wounds  and  bleeding  sidr  " 


APRIL  5. 

"  He  -was  buried." — 1  Cor.  xv.  4. 

The  resurrection  of  our  Saviour  necessarily 
pre-supposes  his  death,  but  not  his  burial. 
His  burial  was  an  additional  thing :  and,  as 
his  flesh  could  not  see  corruption,  seemed  an 
unnecessary  one — But  it  is  worthy  of  our 
notice. 

Who  begged  his  body  for  interment?  It 
was  Joseph  and  Nicodemus.    And  here  wp 


APRIL  I. 


i#> 


cannot  help  remarking  these  petitioners  them- 
selves. Not  many  wise  men  after  the  flesh, 
not  many  mighty,  not  many  noble,  are  called ; 
out  these  men  were  of  distinguished  rank  and 
condition  in  life.  A  few  of  these  there  have 
Deen  in  every  age  of  the  Church ;  sufficient 
— to  show,  not  that  the  cause  of  God  depends 
upon  them,  but  to  redeem  religion  from  the 
prejudice,  that  it  suits  the  vulgar  only ;  and 
also  to  prove  the  power  of  divine  grace,  in 
counteracting  temptation.  Yet,  down  to  this 
period,  Joseph  and  Nicodemus  had  not  been 
persons  of  much  promise :  so  far  from  it,  they 
were  ashamed  and  afraid  to  have  their  regard 
to  our  Lord  known,  when  his  disciples  were 
professing  their  resolution  to  follow  him  to 
prison  and  to  death.  Behold  the  change! 
The  latter,  in  the  hour  of  trial,  forsake  him, 
and  flee:  the  former  come,  and  openly  ac- 
knowledge him.  Let  us  all  seek  after  more 
grace ;  but  let  none  trust  in  themselves,  or 
despise  others.  "  The  strong  may  be  as  tow ;" 
and  "  the  fee  Lie  may  be  as  David."  The  man 
of  whom  we  now  think  nothing,  may  acquire 
confidence  and  zeal ;  and  not  only  pass  us  in 
the  road,  but  leave  us  very  far  behind  in  at- 
tainments and  usefulness.  "  Who  hath  des- 
pised the  day  of  small  things  1  A  bruised 
reed  shall  he  not  break,  and  the  smoking  flax 
shall  he  not  quench,  till  he  send  forth  judg- 
ment unto  victory." 

— Who  attend  as  mourners  1  "  The  women 
also,  which  came  with  him  from  Galilee,  fol- 
lowed after,  and  beheld  the  sepulchre,  and 
how  his  body  was  laid."  With  us,  some  days 
elapse  before  interment;  but ^ here,  only  two 
hours  were  allowed  between  his  execution 
and  his  burial.  If,  indeed,  his  body  had  not 
been  implored  by  Joseph  and  Nicodemus,  it 
would  have  been  interred  at  Golgotha — 
thrown  into  a  hole  dug  under  the  cross. 

— Who  carried  the  sacred  corpse,  we  know 
not ;  but  they  had  not  far  to  bear  it — "  for 
the  sepulchre  was  nigh  at  hand."  This  was 
not  a  grave  of  earth,  but  of  stone;  hewn  out 
of  a  rock.  Thus  there  was  only  one  avenue 
leading  to  it;  no  one,  therefore,  could  ap- 
proach it  from  the  sides,  or  behind  ;  and  the 
entrance  was  watched,  guarded,  and  sealed. 
It  .was  also  a  new  tomb,  in  which  never  man 
was  laid.  And  here,  again,  we  see  the  hand 
of  God :  .  for  had  there  been  other  bodies, 
some  would  have  pretended  collusion,  and  the 
evidence  could  not  have  been  so  simple  and 
complete  as  it  now  was,  when  the  body  lay 
alone  there.  Finally;  it  was  not  his  own. 
His  followers  are  maid  after  the  honours  and 
riches  of  the  world ;  but,  living  and  dying,  he 
had  not  where  to  lay  his  head.  He  was  born 
in  another  man's  house,  and  buried  in  another 
man's  grave. 

— But  why  was  he  buried  at  alii  First. 
His  burial  was  an  additional  confirmation  of 
uis  death,  upon  which  every  thing  depended. 
Kn  examination  was  made  while  he  was  upon 


the  cross;  and  finding  him  dead  already, 
thej  brake  not  his  legs ;  but  a  soldier  pierced 
his  side,  and  forthwith  came  thereout  blood 
and  water — But  now  his  mouth,  and  nostrils, 
and  ears  were  all  filled  with  the  odours  and 
spices — and  who  can  question  a  man's  death 
when  he  is  buried  7  Secondly.  It  was  the 
completion  of  his  humiliation.  "  They  have 
brought  me  into  the  dust  of  death."  Now 
that  he  ascended,  what  is  it  but  that  he  de- 
scended first  into  the  lowest  parts  of  the 
earth  1  Thirdly.  By  this  he  sanctified  the 
grave,  and  prepared  it  for  his  people.  They 
would  have  been  afraid  to  go  in,  but  he  enter- 
ed it  before  them.  They  can  lie  in  his  bed, 
after  him.  He  has  freed  it  from  every  horror. 
He  has  softened  it,  and  made  it  easy  for  them. 
"  And  there  was  Mary  Magdalene,  and  the 
other  Mary,  sitting  over  against  the  sepul- 
chre." Let  us  sit  by  them,  and  contemplate. 
There  lies  in  that  rock,  He  who  made  it. 
There  are  sealed  up,  the  lips  which  said, 
"  Come  unto  me,  all  ye  that  labour  and  are 
heavy  laden,  and  I  will  give  you  rest"  There 
are  closed,  the  eyes  which  always  beamed 
compassion ;  and  wept  for  human  wo.  There, 
cold,  are  the  hands  which  were  laid  on  little 
children,  to  bless  them,  and  that  delivered  the 
widow's  son  to  his  mother.  There  lies,  the 
life  of  the  world ;  and  the  hope  of  Israel.  He 
was  fairer  than  the  children  of  men — He  was 
the  image  of  the  invisible  God — He  went 
about  doing  good — He  was  rich,  and  for  our 
sakes,  became  poor — 

"Come,  saints,  and  drop  a  tear  or  two, 

For  Him  who  groan'd  beneath  your  load : 
He  shed  a  thousand  drops  for  you, 
A  thousand  drops  of  richer  blood." 

On  the  tombs  of  mortals,  however  illus 
trious,  the  humbling  sentence  is  inscribed, 
"  Here  he  lies."  But  I  hear  the  angel  say- 
ing, "  Come,  see  the  place  where  the  Lord 
lay."  He  was  dead — but  is  alive  again — and 
because  He  lives,  we  shall  live  also — 

"  Break  off  your  tears,  ye  saints,  and  tell 

How  high  your  great  Deliv'rer  reigns 
Sing  how  he  spoil'd  the  hosts  of  hell, 

And  led  the  monster,  Death,  in  chains. 
Say — '  Live  for  ever,  wondrous  King ! 

Born  to  redeem,  and  strong  to  save.' 
Then  ask  the  monster,  Where  's  thy  sting  ? 

And  where 's  thy  victory,  boasting  Grave  1" 


APRIL  6. 

"After  that  he  -was  seen  of  above  five  hundred 
brethren  at  once  ;  of  -whom  the  greater  part 
remain  unto  this  present,  but  some  are  fallen 
asleep" — 1  Cor.  xv.  6. 

As  the  resurrection  of  our  Lord  and  Sa- 
viour is  of  such  unspeakable  importance,  it 
cannot  be  too  clearly,  and  fully  ascertained. 
Now  the  way  to  prove  a  fact,  is  to  call  in 
evidence :  and  if,  in  the  mouth  of  two  or  throe 
witnesses,  every  word  shall  be  established — 


96 


APRIL  7. 


what  shall  we  say,  when  we  meet  with  such 
a  cloud  of  witnesses  as  the  Apostle  here 
brings  forward  ] — witnesses  the  most  compe- 
tent; eye-witnesses;  ear-witnesses;  witnesses 
who  even  handled  the  Word  of  Life — men, 
not  of  hasty  credence,  but  slow  of  heart  to 
believe;  men,  whose  despondence  was  only 
to  be  done  away,  by  proof  the  most  undenia- 
ble, and  upon  which  they  hazarded  every 
thing  dear  to  them ;  and  braved  reproach,  and 
suffering,  and  death. 

— This  interview  took  place  in  Galilee, 
where  our  Lord  had  principally  resided,  and 
preached,  and  done  his  wonderful  works. 
There  he  was  best  known,  and  chiefly  fol- 
lowed. Before  his  death,  he  had  said,  "  After 
I  am  risen  again,  I  will  go  before  you  into 
Galilee."  On  the  morning  of  his  resurrec- 
tion, we  find  the  angel  knew  of  this  design ; 
and,  therefore,  meeting  the  woman,  he  said, 
u  Go  quickly,  and  tell  his  disciples,  that 
he  is  risen  from  the  dead;  and,  behold,  he 
goeth  before  you  into  Galilee,  there  shall  ye 
see  him;  lo!  I  have  told  you."  Influenced 
by  this  authority,  "  the  eleven  disciples  went 
iway  into  Galilee,  into  a  mountain  where  Je- 
ms had  appointed  them."  From  whence  it 
appears,  that  the  very  spot  had  been  named. 
And,  from  the  words  of  the  Apostle,  it  is  cer- 
ain  that  the  disciples  did  not  repair  to  it 
done ;  but  having  made1  known  among  their 
annexions  the  approaching  interview  with  a 
lisen  Saviour,  they  enjoyed  the  privilege,  iu 
fompany  with  this  large  assembly.  "  He  was 
ieen  of  above  five  hundred  brethren  at  once ; 
»f  whom  the  greater  part  remain  unto  this 
present ;  but  some  are  fallen  asleep" — Every 
ihing  here  is  striking. 

The  name — "Brethren."  O  lovely  dis- 
tinction !  When  will  ;t  swallow  up  every 
other  1  When  shall  the  religious  world  re- 
member, that  all  real  Christians,  notwith- 
standing their  differences,  are  all  justified  by 
the  same  blood ;  sanctified  by  the  same  grace ; 
travelling  the  same  way ;  heirs  of  the  same 
glory ;  children  of  the  same  Father,  of  whom 
the  whole  family  in  heaven  and  earth  is 
named?" 

The  number — "  Above  five  hundred."  We 
were  not  aware  that  he  had  so  many  adhe- 
rents. In  Jerusalem  they'  could  only  bring 
together  one  hundred  and  twenty.  But  there 
were  more  in  the  country.  Let  us  not  judge 
of  our  Lord's  followers  by  a  particular  place 
or  party.  Let  us  remember,  that  he  has  his 
hidden  ones,  whom  circumstances  may  never 
bring  to  our  notice.  How  surprised  should 
we  be,  if  any  event  was  to  draw  them  toge- 
ther from  their  various  retreats — "These, 
where  have  they  been?" — What  a  multitude, 
then,  which  no  man  can  number,  will  there 
be,  when  they  shall  be  all  assembled,  out  of 
all  nations,  and  kindreds,  and  people,  and 
Ungues ! 

The  ravages  of  time — "  Sone  have  fallen 


asleep."  And  no  wcnder,  in  the  lapse  of  six 
and-twenty  years.  Who  has  not,  during  such 
a  period,  been  summoned  to  the  grave  to 
weep  there  1  Whose  heart  within  him  has 
not  been  desolate,  at  the  loss  of  friends  and 
relations  1  Even  the  Church  has  not  been  a 
sanctuary  from  the  robber  and  spoiler.  The 
wise,  and  the  good ;  the  holy,  and  the  useful : 
the  followers  and  witnesses  of  the  Redeemer, 
have  finished  their  course,  and  their  testimo- 
ny, and  have  slept  the  sleep  of  death. 

Distinguished  preservations—"  The  great- 
er part  remain  unto  this  present" — The  ma- 
jority of  five  hundred  spared  so  many  years ! 
— When,  from  the  numberless  perils  of  life, 
it  was  marvellous  that  any  one  of  them  should 
have  lived  even  a  week,  or  a  day !  Have  we 
survived  others'?  Let  us  not  ascribe  it  to  our 
own  care,  or  the  goodness  of  our  constitution ; 
but  say,  with  Caleb,  when  so  many  carcasses 
fell  in  the  Wilderness,  "  The  Lord  hath  kept 
me  alive." 

And  let  us  be  concerned,  that  protracted 
life  be  devoted  to  him,  who  is  "  the  length  of 
our  days,"  and  "  the  God  of  our  salvation." 


APRIL  7. 

"  Thou  -wilt  not  leave  my  soul  in  hell ;  neither 
■wilt  thou  suffer  thine  Holy  One  to  see  cor 
ruption.  Thou  -wilt  shoia  me  the  path  of  life : 
in  thy  presence  is  fulness  of  joy ;  at  thy 
right  hand  there  are  pleasures  for  ever 
more." — Psalm  xvi.  10,  11. 

Our  Lord  tells  us  of  many  things  concern- 
ing himself,  not  only  in  the  Law  of  Moseg 
and  in  the  Prophets,  but  in  the  Psalms.  Some 
have  contended,  that  he  is  immediately  re- 
garded in  every  passage  in  them.  This  error, 
arising  from  a  noble  truth  carried  too  far,  has 
led  the  holders  of  it  to  take  liberties  with  the 
translation,  and  with  the  original  too.  We 
may  safely  follow  the  applications  of  the  Holy 
Ghost ;  and  we  are  sure,  from  the  language 
of  Peter  in  the  Acts  of  the  Apostles,  that  in 
the  words  before  us,  David  speaks  of  the  Mes- 
siah, or  rather  introduces  the  Messiah  him- 
self as  the  speaker. 

Jesus  knew  that  he  was  to  suffer,  and  die ; 
but  he  knew,  also,  that  death  could  not  feed 
upon  him.  He  knew  he  should  be  laid  in 
the  grave ;  but  he  knew,  also,  that  he  should 
not  remain  there — Thou  wilt  not  leave  my 
soul  in  hell.  Hell,  here,  does  not  mean  the 
place  of  the  miserable,  but  the  abode  of  the 
dead.  This  he  entered;  but  continued  not 
long  enough  there  for  dissolution  to  commence : 
"  Neither  wilt  thou  suffer  thine  Holy  One  to 
see  corruption." 

The  path  of  life  was  his  passage  from  the 
sepulchre  to  glory ;  from  the  tomb  of  Joseph 
to  the  palace  of  the  Great  King.  This  path 
no  one  had  yet  trodden.     Enoch,  and  Elias, 


APRIL  8. 


97 


latl  entered  heaven,  but  did  not  go  thither 
from  the  grave.  Thousands  had  entered 
heaven,  but  left  their  bodies  behind.  But  He 
did  not  leave  his  body.  He  is  therefore  call- 
ed, the  first-born  from  the  dead,  because  he 
was  the  first  that  entered  heaven  after  lying 
in  the  grave.  He  was  the  first-born,  too,  in 
the  dignity  and  influence  of  the  life  he  real- 
ized. Lazarus,  and  the  widow  of  Nain's  son, 
and  others,  though  they  were  revived,  died 
again.  But  he,  being  raised  from  the  dead, 
dieth  no  more ;  death  hath  no  more  dominion 
over  him.  He  lives  as  no  one  else  ever  lived, 
or  ever  will  live.  He  lives,  having  the  keys 
of  hell  and  of  death.  He  lives  in  the  posses- 
sion of  all  power  in  heaven  and  in  earth.  He 
lives  as  our  Head  and  Representative ;  as  the 
source  of  all  spiritual  influence ;  as  the  Fa- 
ther of  the  everlasting  age.  And  he  shall  see 
his  seed,  and  shall  prolong  his  days ;  and  the 
pleasure  of  the  Lord  shall  prosper  in  his 
hand. 

And  because  he  lives,  we  shall  live  also. 
His  resurrection  is  the  model,  the  cause,  the 
proof,  and  the  earnest,  of  our  own.  For  there 
is  a  union  between  Christ  and  Christians,  by 
which  they  are  federally  and  vitally  one. 
When,  therefore,  he  died,  they  were  cruci- 
fied with  him;  and  when  he  arose  and  ascend- 
ed, they  were  quickened  together  with  him, 
and  raised  up,  and  made  to  sit  with  him  in 
the  heavenly  places.  And  though  their  bodies 
return  to  the  dust,  they  will  not  see  corrup- 
tion for  ever — for  this  corruptible  shall  put  on 
incorruption,  and  this  mortal  shall  put  on  im- 
mortality. 

The  believer,  therefore,  can  also  say,  Thou 
wilt  show  me  the  path  of  life.  This  life 
means  the  blessedness  reserved  in  heaven  for 
the  people  of  God,  after  the  resurrection. 
David  here  describes  it — In  thy  presence  is 
fulness  of  joy :  at  thy  right  hand  there  are 
pleasures  for  evermore.  It  has  three  charac- 
ters. The  first  regards  its  source — It  flows 
from  "  his  presence."  He  is  the  fountain  of 
life,  and  the  supreme  good  of  the  mind. 

The  second  regards  its  plenitude — It  is 
fulness  of  joy.  In  this  vale  of  tears  every 
pleasure  has  its  pain,  and  every  comfort  its 
cross.  We  pursue  satisfaction,  but  we  grasp 
vanity  and  vexation.  We  look  to  Jesus,  and 
find  him  the  consolation  of  Israel.  But  con- 
solation supposes  trouble.  His  followers  are 
described,  not  only  by  their  rejoicing,  but 
their  mourning— without  they  have  fightings, 
and  within  they  have  fears.  They  have 
blessed  frames ;  and  in  some  religious  exer- 
cises, they  seem  to  be  partakers  of  the  glory 
that  shall  be  revealed.  And  so  they  are ;  but 
it  is  by  a  glimpse,  a  taste,  a  drop — the  fulness 
is  above. 

The  third  regards  its  permanency — The 

pleasures  are  for  evermore.     Uncertainty,  as 

well  as  deficiency,  attaches  to  every  thing 

aere.     We  embrace  our  connexions,  and,  lo ! 

N  9 


they  are  gone.     We  set  our  hearts  on  thai 
which  is  not 

If  there  was  a  possibility  of  the  destruction, 
or  loss  of  the  blessedness  above,  we  should  be 
miserable  in  proportion  to  its  greatness.  From 
the  moment  of  knowing  it,  the  thought  would 
poison  all  the  joy.  But — It  is  a  crown  of 
glory  that  fadeth  not  away.  It  is  everlast- 
ing life ! 


APRIL  8. 
"Ifby  any  means  I  might  attain  unto  the  re- 
surrection of  the  dead." — Phil.  iii.  11. 
Here  the  subject  of  consideration  is,  the 
resurrection  of  the  dead !  But  it  is  obvious 
the  Apostle  does  not  refer  to  it  as  an  event ; 
for  as  an  event  it  will  be  universal,  and  we 
shall  be  the  subjects  of  it,  whether  we  are 
willing  or  unwilling — for  there  will  be  "a 
resurrection  of  the  dead,  both  of  the  just  and 
of  the  unjust."  But  he  refers  to  it  as  a 
privilege.  That  can  hardly  be  called  a 
deliverance  that  takes  a  man  out  of  a  bad 
condition,  and  consigns  him  to  a  worse. 
What  is  it  for  a  criminal  to  be  led  out  of 
prison  to  be  tried,  and  condemned,  and  exe 
cuted  1  What  is  it  for  the  body  to  be  re- 
vived, but  not  renovated — inheriting  the 
principles  of  all  the  evils  entailed  upon  it  by 
sin,  and  rendered  immortal  for  the  duration 
of  misery  1  The  grave  is  better  than  hell. 
But  while  some  will  come  forth  unto  the  re- 
surrection of  damnation,  others  will  come 
forth  unto  the  resurrection  of  life — a  resur- 
rection that  shall  change  the  vile  body,  and 
fashion  it  like  the  Saviour's  own  glorious 
body — and  complete  all  that  the  Saviour  has 
procured  for  us,  and  the  Gospel  has  promised 
to  us. 

With  regard  to  the  acquisition  of  a  share 
in  this  blessedness,  the  Apostle  makes  use  of 
language  that  implies — valuation — difficulty 
— variety — submission  :  "Ifby  any  means  1 
might  attain  unto  the  resurrection  of  the 
dead." 

— It  implies  valuation  of  the  object  Things 
may  be  important  in  themselves,  and  not 
prized  by  those  whom  they  concern.  And 
we  see  this  with  regard  to  the  hlessings  of 
the  Gospel :  for  though  they  are  as  superior 
to  all  worldly  good  as  the  heavens  are  higher 
than  the  earth,  yet  men  make  fight  of  them; 
and  were  we  to  judge  of  eternal  salvation  by 
the  regard  paid  to  it  by  the  multitude,  we 
should  consider  it  a  trifle  unworthy  a  mo- 
ment's serious  thought.  But  what  is  it  in 
the  view  of  awakened  souls  7  The  "  pil- 
grim," when  leaving  the  City  of  Destruction, 
and  implored  by  his  friends  and  family  to  re- 
turn, put  his  fingers  in  his  ears,  and  ran,  cry- 
ing, Life !  life !  eternal  life  !  Such  wait  f 
the  Lord  more  than  they  tnat  watch  for 
morning.      They  hunger    and   thirst 


98 


APRIL  8. 


righteousness.  They  count  all  things  but 
loss  for  the  excellency  of  the  knowledge  of 
Christ  Jesus  their  Lord.  "Every  thing," 
6ays  Paul,  "  compared  with  this,  is  nothing." 
This  is  the  prize  of  my  high  calling.  If  I 
miss  it,  I  am  undone  for  ever.  If  I  reach  it, 
the  possession  will  realize  all  my  hopes  and 
desires — The  very  prospect,  as  I  can  make 
it  my  own,  enlivens  and  cheers  me  in  all  my 
labours  and  sufferings — "  If  by  any  means  I 
might  attain  unto  the  resurrection  of  the 
dead." 

— It  implies  the  difficulty  of  the  acquire- 
ment. All  excellent  things  require  applica- 
tion and  diligence ;  and  he  who  rationally 
expects  success  must  be  determined,  and 
bring  his  mind  to  exertion  and  endurance. 
What  pains  and  patience  are  necessary  to 
attain  human  learning !  "  There  is  no  royal 
way  to  geometry."  And  is  Divine  wisdom 
the  prey  of  the  idle  and  careless  1  Must  we 
labour  for  the  meat  that  perisheth ;  and  can 
we,  without  labour,  obtain  that  meat  which 
endureth  unto  everlasting  life )  No,  says  the 
Saviour,  even  in  the  very  passage  in  which 
he  speaks  of  "  giving  it" — where  it  is  obvi- 
ous, therefore,  that  the  giving  is  not  opposed 
to  diligence,  but  desert.  How  readest  thou'? 
"  Strive  to  enter  in  at  the  strait  gate." 
"Work  out  your  salvation  with  fear  and 
trembling."  "  Fight  the  good  fight  of  faith, 
and  lay  hold  on  eternal  life."  But  take  those 
who,  in  their  religion,  know  nothing  of  the 
privations  and  hardships  of  the  soldier ;  no- 
thing of  the  unbending  alacrity  of  the  racer; 
who  never  redeemed  their  time ;  whose  day 
is  only  distinguished  from  their  night  by  the 
substitution  of  sloth  for  sleep ;  who  exercise 
no  self-denial ;  who  never  mortify  the  deeds 
of  the  body ;  whose  souls  do  not  follow  hard 
after  God ;  would  it  not  be  perfectly  absurd  for 
one  of  these  to  say,  "  If  by  any  means  I  might 
attain  unto  the  resurrection  of  the  dead  T' 

— It  implies  variety  in  the  manner  of 
reaching  glory.  This  does  not  apply  to  the 
procuring  of  the  blessing.  This  is  done  al- 
ready. Jesus  said,  as  he  expired,  "  It  is 
finished."  He  made  peace  by  the  blood  of 
his  cross ;  and  brought  in  everlasting  right- 
eousness; and  all  that  believe  on  him  are 
justified  from  all  things.  At  the  Deluge 
people  could  be  drowned  any  where ;  but 
there  was  only  one  ark.  The  way  of  salva- 
tion has  been  always  the  same  from  the  be- 
ginning ;  but  the  methods  by  which  this  salva- 
tion is  applied  are  various.  Various  are  the 
means  employed  in  our  conversion ;  and  vari- 
ous are  the  courses  of  duty  in  which  we 
actually  obtain  the  promise.  All  the  Lord's 
people  obey ;  for  he  is  the  author  of  eternal 
salvation  only  to  them  that  obey  him :  but 
they  are  called  to  obey  in  very  different  ways. 
One  is  required  to  act  th ',  Christian  in  single, 


another  in  relative  life.  One  fills  a  public 
station  ;  another  a  private.  Some  are  to  re- 
ceive with  gratitude ;  others  are  to  give  with 
cheerfulness.  Some  must  discharge  the 
duties  of  prosperity ;  others  those  of  adversity. 
Our  sufferings,  too,  vary  as  well  as  our  ser- 
vices. One  glorifies  God  by  bearing  reproach 
and  persecution ;  another  by  enduring  bodii} 
pain  and  infirmities.  These  have  much  out- 
ward trouble ;  and  those  more  inward  conflict. 
Each  is  to  take  up  his  cross,  and  to  follow 
the  Lamb  whithersoever  he  goetft.     For, 

Finally,  it  implies  submission — not  pre- 
scribing ;  not  objecting ;  but  referring  every 
thing  to  the  divine  pleasure — "  If  by  any 
means  I  might  attain  unto  the  resurrection 
of  the  dead.  Whatever  they  are,  I  bow  to 
them."  This  implicit  submission  is  neces- 
sary, to  evince  the  earnestness,  and  even 
sincerity  of  our  conviction.  If  a  patient 
really  believes,  and  feels  his  disease  and 
danger,  he  will  show  it  by  readiness  to  yield 
to  the  remedies  the  physician  enjoins,  how- 
ever trying  they  may  be.  Here,  indeed,  the 
great  contention  lies  with  many.  It  does  not 
regard  the  end :  they  would  have  heaven— 
but  not  by  any  means — it  must  be  by  those 
of  their  own  devising  or  choosing.  Are  not 
the  rivers  of  Damascus  better  than  all  the 
waters  of  Jordan  ]  May  I  not  wash  in  them, 
and  be  clean  t  But  when  a  man  is  at  the 
point  to  die  for  ever — he  will  acquiesce  in  any 
means  of  deliverance,  however  mysterious  to 
his  reason,  however  humiliating  to  his  pride, 
however  adverse  to  his  sin  and  sloth. 

God  will  have  the  whole  management  of 
our  case  ;  or  he  will  have  nothing  to  do  with 
it.  And  he  ought  to  have  it.  The  submis- 
sion is  an  homage  due  to  his  sovereignty. 
We  have  no  claim  upon  him ;  and  it  is  mercy 
and  grace  the  most  wonderful,  that  he  will 
save  and  bless  us  at  all.  We  owe  it,  also,  to 
his  wisdom  and  goodness :  for,  though  he  is 
a  Sovereign,  in  the  exercise  of  his  prerogative 
he  does  not  act  arbitrarily ;  but  does  all  things 
well :  his  work  is  perfect  The  issue,  too,  is 
such  as  to  justify  our  submission  to  any 
means  in  securing  it.  In  earthly  things,  the 
honey  does  not  always  pay  for  the  sting ;  noi 
the  rose  for  the  thorns.  But  here  the  suc- 
cess will  infinitely  more  than  remunerate  all 
our  services  and  sacrifices.  And  the  success 
also  is  sure.  How  many  cases  are  there,  in 
which  means,  any  means,  may  be  used  in 
vain !  The  race  is  not  always  to  the  swift, 
nor  the  battle  to  the  strong.  In  every  de- 
partment of  human  enterprise,  the  successful 
candidates  are  few.  Yea,  the  event  in  no 
other  pursuit  is  infallible.  But  if  you  are 
like-minded  with  Paul,  you  need  not  fear  the 
result.  The  gate  of  mercy  was  never  yet 
shut  against  a  returning  sinner.  Their  liRart 
shall  live  that  seek  God. 


APRIL  9,  10. 


«J0 


APRIL  9. 


-  JVow  if  ite  be  dead  -with  Christ,  we  believe 
that  -we  shall  also  live  -with  him" — Rom. 
vi.  8. 

The  death  and  the  resurrection  of  Christ 
constitute  the  substance  of  the  Gospel :  and 
our  concern  with  them,  as  doctrinal  truths, 
includes  more  than  our  admitting  them  into 
our  creed.  They  must  become  internal  prin- 
ciples, and  produce  in  us  corresponding  effects. 
He  died ;  and  we  must  be  dead — dead  to  the 
law ;  not  as  a  rule  of  life,  but  as  a  covenant 
of  works.  Dead  to  the  world:  not  as  the 
scene  of  God's  wonderful  works;  nor  as  a 
sphere  of  duty,  or  a  field  of  usefulness ;  but 
as  the  enemy  of  God,  and  our  portion.  Dead 
to  sin — This  includes  nothing  less  than  our 
avoiding  it ;  but  it  intends  much  more :  we 
may  be  alive  to  it  even  while  we  forsake  it 
But  we  must  no  longer  love,  or  relish  it — and 
thus  no  longer  live  in  it  How  shall  we  that 
are  dead  to  sin  live  any  longer  therein  1 

We  must  be  dead  with  him.  We  are  dead 
with  him  virtually.  For  he  is  the  Head  and 
Representative  of  his  Church ;  and  therefore 
what  he  did  for  his  people  is  considered  as 
done  by  them.  We  are  dead  with  him  effi- 
ciently. For  there  is  an  influence  derived 
from  his  Cross,  which  mortifies  us  to  sin ;  and 
this  influence  is  not  moral  only,  consisting  in 
'he  force  of  argument  and  motive — though 
this  is  true ;  and  nothing  shows  the  evil  of 
sin,  or  the  love  of  the  Saviour,  like  Calvarv : 
but  it  is  spiritual  also.  He  died  to  purify,  "as 
wed  as  to  redeem ;  and  he  not  only  made  re- 
conciliation for  the  sins  of  the  people,  but 
received  gifts  for  men,  and  secured  the 
agency  of  the  Holy  Spirit  There  is  no  real 
holiness  separate  from  the  grace  of  the  Cross. 
There  he  draws  all  men  unto  him.  We  are 
dead  with  him  as  to  resemblance.  We  are 
planted  together  in  the  likeness  of  his  death ; 
and  therefore  our  death  is  called,  as  well  as 
his,  a  crucifixion :  "  Knowing  this,  that  our 
old  man  is  crucified  with  him,  that  the  body 
of  sin  might  be  destroyed,  that  henceforth  we 
should  not  serve  sin."  I  am,  says  the  Apostle, 
not  only  dead,  but  crucified  with  Christ 
That  mode  of  dying  was  a  painful  one ;  and 
a  visible  one;  and  a  gradual  one;  and  a 
sure  one  :  for  the  moment  the  body  was  fast- 
ened to  the  cross,  it  was  as  good  as  dead;  the 
bones  might  be  broken  to  accelerate  the 
event  but  it  was  never  taken  down  alive. 
All  tliis  is  easily  applied  to  the  crucifying  of 
the  flesh,  with  the  affections  and  lusts. 

But  he  rose,  and  now  lives — and  we  shall 
live  with  him.  That  is — in  consequence  of 
his  living.  Because  he  lives,  we  shall  live 
also.  For  we  are  quickened  together  with 
Christ  and  are  raised  up,  and  made  to  sit  to- 
gether in  heavenly  places.  That  is— in  his 
company.  Where  I  am,  there  shall  also  my 
servant  be.  We  have  much  in  heaven  to  en- 
J"~-  t.     How  delightful  will  it  be  to  join  our 


friends  with  all  their  infirmities  done  away — 
But  to  depart,  to  be  with  Christ,  is  far  better. 
That  is — in  fellowship  with  him.  We  may 
live  with  another,  and  not  live  like  him. 
We  may  be  with  another,  and  behold  his 
estate,  but  not  share  it  But  when  he  who  is 
our  life  shall  appear,  we  also  shall  appear 
with  him  in  glory.  I  appoint  unto  you,  says 
he  to  his  disciples,  a  kingdom,  as  my  Father 
hath  appointed  unto  me:  that  ye  may  eat 
and  drink  at  my  table,  in  my  kingdom,  and 
sit  on  thrones  judging  the  twelve  tribes  r 
Israel.  Even  our  vile  body  shall  be  fashioned 
like  his  own  glorious  body.  And  the  same 
duration  attaches  to  his  blessedness,  and  ours. 
I  am  alive,  says  he,  for  evermore ;  and  our  end 
is  everlasting  life. 

Finally,  Paul  believed  all  this.  And  let 
us  do  the  same :  but  let  us  believe  it  as  he 
did.  That  is — Let  us  believe  that  we  shall 
live  with  him,  if  we  be  dead  with  him. 
Some  believe  it  without  this.  But  their  faith 
is  only  presumption.  Whatever  they  rely 
upon,  whether  their  knowledge,  or  orthodoxy, 
or  talking,  or  profession ;  they  are  only  pre- 
paring for  themselves  the  most  bitter  disap- 
pointment— if  they  are  not  dead  unto  sin,  and 
delivered  from  the  present  evil  world — for 
if  any  man  have  not  the  Spirit  of  Christ  he 
is  none  of  his. 

— But  let  us  also  believe  that  if  we  be 
dead  with  him,  we  shall  also  live  with  him. 
The  inclusion  is  as  sure  as  the  exclusion ; 
and  takes  in  every  diversity,  and  degree  of 
grace.  Whatever  be  their  apprehensions  of 
themselves,  none  of  them  all  shall  come  short 
of  this  glory.  It  is  as  certain  as  the  promise, 
and  oath,  and  covenant  of  God,  and  the  death 
and  intercession  of  the  Saviour,  and  the 
pledges  and  earnests  of  immortality,  can  ren- 
der it 

Therefore,  be  not  faithless,  but  believing. 
It  was  used  by  Christians  to  animate  and  en- 
courage each  other,  in  the  Apostles'  days,  as 
a  common  and  familiar  aphorism ;  and  they 
gave  it  full  credit :  "  It  is  a  faithful  saying : 
for  if  we  be  dead  with  him — we  shall  also 
live  with  him." 


APRIL  10. 

"  The  sufferings  of  Christ,  and  the  glory  that 
should follow."— 1  Peter  i.  II. 

Connected  with  the  sufferings  of  Christ 
there  was  a  threefold  glory. 

— There  was  a  glory  that  preceded  his 
sufferings.  This  is  implied  in  his  language 
— "  I  came  forth  from  the  Father :"  "  I  came 
down  from  heaven."  But  it  is  expressly 
mentioned  when  he  says,  "  The  glory  that  I 
had  with  Thee  before  the  world  began." 
What  condescension  can  there  be  where 
there  is  no  previous  dignity  ?  And  what  pos- 
sessions can  a  being  claim  before  his  exist- 
ence 1    But  he  was  rich,  and  for  our  sake* 


100 


APRIL  11 


became  poor.  He  was  in  the  form  or"  God, 
and  thought  it  no  robbery  to  be  equal  with 
God  He  took  upon  him  the  form  of  a  ser- 
vant, and  made  himself  of  no  reputation. 

There  was  a  glory  that  accompanied  his 
sufferings.  There  is  often  much  parade  at 
the  death  of  a  monarch,  and,  by  a  show  of 
greatness,  an  attempt  is  made  to  conceal  or 
alleviate  the  disgrace  of  real  littleness.  But 
what  are  the  suspensions  of  business,  the 
eplendid  equipage,  the  tolling  of  bells,  the 
solemn  music,  the  discharge  of  artillery — 

"  He  dies— the  heavens  in  mourning  stood"— 

The  sun  was  darkened.  The  earth  shook. 
The  rocks  rent.  The  graves  were  opened. 
The  dead  arose.  Spiritual  trophies,  blended 
with  the  prodigies  of  Nature.  Peter's  heart 
was  broken  at  a  look.  The  Centurion, 
watching,  exclaimed,  Surely  this  man  was 
(he  Son  of  God.  All  the  people  that  came 
together  to  that  sight  smote  their  breasts  and 
returned.  The  dying  thief  believed  with  the 
heart,  and  confessed  with  the  tongue,  unto 
salvation ;  and  received  an  assurance  of  an 
immediate  place  in  paradise.  And  what  a 
scene  of  moral  glory  was  here  also  displayed 
— in  his  readiness  to  suffer ;  in  his  apology 
for  his  slumbering  disciples ;  in  the  order  to 
Peter  to  put  up  his  sword ;  in  his  healing  the 
ear  of  his  enemy's  servant ;  in  his  stipulating 
for  the  safety  of  his  Apostles ;  in  his  confes- 
sion before  Pontius  Pilate ;  in  his  bearing 
without  resentment  the  mocking,  the  spitting, 
the  scourging;  in  his  sympathy  with  the 
weeping  daughters  of  Jerusalem,  in  his  way 
to  Calvary ;  in  his  tender  concern  for  his  wi- 
dowed mother,  on  the  cross ;  in  his  prayer  for 
his  murderers — Father,  forgive  them ;  for 
they  know  not  what  they  do! — where  shall 
we  end  1  Here,  Celsus  endeavours  to  turn 
his  glory  into  shame.  Having  represented 
him  as  despitefully  used,  arrayed  in  purple 
robes,  crowned  with  thorns,  and  nailed  to  the 
tree;  he  cries  out,  in  the  name  of  wonder, 
Why,  on  this  occasion  at  least,  does  he  not 
act  the  God'!  and  hurl  some  signal  ven- 
geance on  the  authors  of  his  insults  and  an- 
guish 1  But,  O  thou  Enemy  !  he  does  act  the 
God.  Any  madman  on  earth,  or  fury  in  hell, 
is  capable  of  anger,  and  wrath,  and  revenge — 
But  to  bear  the  most  shocking  provocations, 
and,  though  commanding  the  thunder  and 
the  flame,  forbear  to  punish,  and  only  pity ! — 
If  it  be  the  glory  of  a  man  to  piss  by  a  trans- 
gression; and  the  noblest  triumph  to  over- 
come evil  with  good ;  he  died  gloriously,  be- 
yond ail  example.  Yes — says  even  a  Rous- 
seau :  If  the  death  of  Socrates  was  the  death 
of  a  sage,  the  death  of  Jesus  was  the  death  of 
a  God. 

There  was  also  a  glory  that  followed  his 
sufferings.  From  the  clouds  that  had  con- 
cealed him,  he  issues  forth  in  all  the  radiance 
of  immortality,  declared  to  be  the  Son  of  God 


with  power,  by  the  Spirit  of  holiness,  in  his 
resurrection  from  the  dead.  An  angel  de- 
scends, and  rolls  away  the  door  of  the  sepul- 
chre, and  sits  in  glory  upon  it;  and  shakes 
the  ground ;  and  causes  the  Roman  guards 
to  flee  for  fear.  His  disciples  are  re-animat- 
ed, and  re-assembled,  to  whom,  also,  he 
showed  himself  alive,  after  his  passion,  by 
many  infallible  signs,  being  seen  of  them  for- 
ty days,  and  speaking  of  things  pertaining  to 
the  kingdom  of  God.  See  him  ascend  into 
heaven,  far  above  all  principality  and  power, 
and  every  name  that  is  named,  not  only  in 
this  world,  but  also  in  that  which  is  to  come. 
Were  there  glories  on  the  day  of  Pentecost  1 
He  shed  forth  that  which  was  seen  and 
heard.  He  filled  the  Apostles  with  the  Holy 
Ghost,  according  to  his  promise,  so  that  they 
spake  with  new  tongues,  and  all  the  people 
heard,  in  their  own  language,  the  wonderful 
works  of  God.  And  three  thousand  were 
converted  under  one  sermon.  All  the  mira- 
cles his  servants  performed  were  done  in  his 
Name,  and  were  rays  of  his  glory.  The  esta- 
blishment of  the  Gospel  then,  and  the  spread 
of  it  ever  since,  and  every  soul  called  by 
grace,  is  a  part  of  the  joy  set  before  him, 
wherein  he  sees  of  the  travail  of  his  soul  and 
is  satisfied. 

And,  oh !  the  glories  that  are  yet  to  follow 
— when  the  nations  of  them  that  are  saved 
shall  walk  in  the  light  of  the  Lamb  !  when 
he  shall  sprinkle  many  nations !  when  all  na- 
tions shall  fall  down  before  him,  and  all  kings 
shall  serve  him !  And,  oh  !  the  glories  that 
are  yet  to  follow,  when  his  mediation  shall  be 
completely  accomplished,  and  he  shall  come 
to  be  glorified  in  his  saints,  and  admired  in 
all  them  that  believe:  and  attract  every  eye. 
and  fill  every  heart,  and  employ  ever}' 
tongue,  for  ever ! 

Saviour  Jesus !  may  I  be  with  thee  where 
thou  art,  to  behold  thy  glory ! 


APRIL  11. 

"  In  that  day,  saith  the  Lord  of  hosts,  shall  ye 
call  every  man  his  neighbour  under  the  vine 
and  under  the  fig-tree" — Zech.  iii.  10. 

Thus  Inspiration  characterizes  the  reign 
of  the  Messiah — It  was  to  be  distinguished 
by  three  things. 

The  First,  Is  enjoyment.  The  very  image 
is  delightful.  Vines  and  fig-trees  were  much 
prized  in  the  East.  They  afforded  at  once 
delightful  fruit  for  the  taste,  and  refreshing 
shade  from  the  heat.  Persons  therefore  re- 
galed themselves  under  their  branches  and 
leaves ;  and  thus  the  expression  in  time  came 
to  signify  happiness.  And  what  said  our  Lord 
to  his  disciples  1  Blessed  are  your  eyes,  for 
they  see ;  and  your  ears,  for  they  hear.  Be- 
cause Christians  do  not  run  to  the  same  ex- 
cess of  riot  with  others ;  and  turn  their  back 


APRIL  12. 


101 


an  tiie  pleasures  of  sin,  and  the  dissipations  of 
the  world ;  many  think  they  are  mopish  and 
melancholy.  But  blessed  are  the  people  that 
know  the  joyful  sound.  It  was  so  in  the  be- 
ginning of  the  Gospel.  Wherever  it  came,  it 
was  received  as  good  news,  as  glad  tidings  ; 
and  it  was  said  of  the  receivers,  that  they 
walked  not  only  in  the  fear  of  the  Lord,  but 
in  the  comforts  of  the  Holy  Ghost.  It  not 
only  relieved,  but  delighted  them.  It  not 
only  tranquillized  them,  but  inspired  them 
with  joy  unspeakable  and  full  of  glory.  Have 
we  the  same  Gospel  1  Or  do  we  embrace  it 
properly,  if,  instead  of  being  thus  blessed,  it 
leaves  us  in  a  dungeon  of  gloom,  the  victims 
of  sadness,  and  care,  and  apprehension  ? 

The  Second,  Is  liberty.  Slaves  and  cap- 
tives did  not  sit  under  their  vines  and  fig- 
trees.  Nor  did  proprietors  in  time  of  war. 
When  invaded,  they  were  liable  to  the  sur- 
prises of  the  enemy.  Then  the  inhabitants  dis- 
appeared from  these  loved,  but  no  longer  safe 
retreats ;  and  longed  for  the  time  when,  re- 
leased from  perils  and  alarms,  they  should  go 
forth  with  joy,  and  repose  and  refresh  them- 
selves again.  Therefore,  Rab-shakeh,  to  urge 
the  Jews  to  a  surrender,  said,  "  Make  an 
agreement  with  me  by  a  present,  and  come 
out  to  me,  and  then  eat  ye  every  man  of  his 
own  vine,  and  every  one  of  his  fig-tree,  and 
drink  ye  every  one  the  waters  of  his  cistern." 
Hence  we  read,  There  was  peace  all  the 
days  of  Solomon  :  and  from  Dan  to  Beer- 
6heba  the  people  sat  every  man  under  his 
vine  and  under  his  fig-tree.  But  a  greater 
than  Solomon  is  here.  In  "  His  days  shall  Is- 
rael be  saved,  and  Judah  shall  dwell  safely." 
What  have  his  subjects  to  fear  1  If  God  be 
for  us,  who  can  be  against  us  ?  What  shall 
separate  us  from  the  love  of  God  1  Who  is  he 
that  condemneth  1  It  is  Christ  that  died,  yea 
rather,  that  is  risen  again,  who  is  even  at  the 
right  hand  of  God,  who  also  maketh  interces- 
sion for  us.  Christians  may  therefore  give 
up  themselves  to  holy  confidence.  Their 
souls  may  dwell  at  ease.  They  are  free  in- 
deed. They  are  kept  by  the  power  of  God. 
They  shall  never  perish,  neither  shall  any 
pluck  them  out  of  his  hand.  Let  them  real- 
ize this;  and  feel  a  peace  that  passeth  all  un- 
derstanding, keeping  their  hearts  and  minds 
through  Christ  Jesus.  Let  them  say,  "I 
will  trust  and  not  be  afraid ;  for  the  Lord  Je- 
hovah is  my  strength  and  my  song ;  he  also 
is  become  my  salvation." 

The  Third,  Is  benevolence.  Ye  shall  call 
every  man  his  neighbour  under  the  vine,  and 
under  the  fig-tree.  There  is  nothing  like 
selfishness  here — they  are  anxious  that  others 
should  partake  of  their  privileges.  There  is 
no  envy  here — there  is  no  room  for  it  Here 
is  enough  not  only  for  themselves,  but  for 
their  neighbours — and  for  all  of  them. 

And  if  we  are  Christians  indeed,  our  hap- 
piness, instead  of  being  impaired  by  the  expe- 
9* 


rience  of  others,  will  be  increased  by  it  Let 
us  therefore  remember  the  lepers.  They  had 
discovered  plenty,  and  were  regaling  them- 
selves, while  their  fellow-citizens  were  per- 
ishing with  famine  in  Samaria.  But  con- 
science smote  them,  and  "  they  said  one  to 
another,  We  do  not  well :  this  day  is  a  day 
of  good  tidings,  and  we  hold  our  peace :  if  we 
tarry  till  the  morning  light  some  mischief 
will  come  upon  us :  now  therefore  come,  that 
we  may  go  and  tell  the  king's  household." 
Thus  the  first  subjects  of  Christianity  said  to 
the  spiritually  destitute  and  dying,  "That 
which  we  have  seen  and  heard  declare  we 
unto  you,  that  ye  also  may  have  fellowship 
with  us :  and  truly  our  fellowship  is  with  the 
Father,  and  with  his  Son  Jesus  Christ" 
Cursed  be  the  temper  of  the  elder  brother 
that  turned  wretched  at  the  tears  of  joy  that 
bedewed  the  beard  of  an  aged  father,  and  the 
ecstasies  of  a  family  thrown  into  transport  at 
the  return  and  reception  of  the  prodigal.  Let 
me  resemble  in  every  feeling  of  my  soul  those 
happy  beings  who  rejoice  in  the  presence  of 
God  over  one  sinner  that  repenteth.  Let  me 
invite  all  that  come  within  my  reach  to  that 
mercy  which  I  have  found.  Let  me  say,  O 
taste  and  see  that  the  Lord  is  good,  blessed 
is  the  man  that  trusteth  in  him.  And  let  me 
do  this  not  only  by  my  lips,  but  by  all  my 
temper,  and  all  my  conduct — holding  forth 
the  word  of  life. 


APRIL  12. 

"  Being  justified  freely  by  his  grace  through 
the  redemption  that  is  in  Christ  Jesus." — 
Rom.  iii.  24. 

Here  we  have  an  answer  to  the  most  im- 
portant and  interesting  of  all  inquiries — 
"  How  shall  man  be  just  with  God"!" 

To  be  justified  is  to  be  acquitted  from  the 
charge  brought  against  us,  and  absolved  from 
the  condemnation  with  which  we  were 
threatened.  With  regard  to  us,  the  condem- 
nation was  deserved,  and  the  charge  was 
deserved,  and  the  charge  was  true.  This 
renders  the  case  so  difficult  and  peculiar; 
and  calls  for  the  Apostle's  development. 

But  in  exposing  the  source  of  the  privilege, 
he  seems  to  use  a  tautology — "  Being  justifi- 
ed freely  by  his  graced  If  it  be  done  freely, 
it  must  be  of  grace :  and  if  it  be  gracious,  it 
must  be  free.  Yet  this  is  not  saying  too 
much.  Paul  knew  that  men  were  proud, 
and  vain :  and  that  as  Simon  Magus  though', 
of  purchasing  the  Holy  Ghost  with  money,  so 
they,  in  dealing  with  God  about  their  souls, 
wish  to  be  merchants,  rather  than  suppliants ; 
and  would  seem  to  buy,  while  they  are  com- 
pelled to  beg.  But  surely,  if  it  be  not  say- 
ing too  much,  it  is  saying  enough.  Surely, 
after  this,  the  freeness  and  graciousness  of 
the  thing  cannot  be  questioned.  It  is  not  onh 


102 


APRIL  13. 


free  and  gracious,  as  opposed  to  constraint, 
but  as  opposed  to  worthiness.  Merit  in  a  sin- 
ner, is  impossible — his  desert  lies  all  on  the 
other  side.  There  he  is  worthy — and  worthy 
of  death.  A  man,  who  asks  a  favour,  may 
have  no  claim  upon  you ;  but  you  may  also 
nave  no  demand  upon  him ;  and,  therefore, 
though  you  may  justly  refuse  him,  yet  you 
have  no  right  to  apprehend,  and  punish  him. 
But  God  has  a  right  to  punish,  and  destroy  us; 
and  it  is  of  his  mercies  that  we  are  not  con- 
sumed. It  is  also  free  and  gracious,  as  op- 
posed to  desire.  This  is  undeniable,  with  re- 
gard to  the  constitution  and  accomplishment 
of  the  plan  itself— for  these  long  preceded 
even  our  being.  But  is  it  true,  with  regard 
to  the  application  of  it  1  The  Publican  pray- 
ed, God  be  merciful  to  me  a  sinner:  and 
went  down  to  his  house  justified.  And  you 
sought,  and  found.  .-But  what  induced  you  to 
seek  1  A  sense  of  your  want  of  the  blessing. 
But  how  came  you  to  feel  this,  after  being  so 
long  insensible  of  it"!  Hearing  such  a  preacher. 
But  who  made  this  preacher,  and  sent  him, 
and  placed  him  in  your  way,  and  applied 
what  he  said  to  your  heart  1 — And  the  same 
may  be  asked,  with  regard  to  any  other  in- 
strumentality. Go  as  far  back  as  you  please ; 
when  you  arrive,  you  will  find  Him  there 
before  you,  with  all  his  preparations  and  ex- 
citements; and  will  hear  Him  say,  as  you 
approach,  "Come,  for  all  things  are  now 
ready." 

But  the  Apostle  tells  us  of  the  medium  of 
the  privilege — "  Through  the  redemption  that 
is  in  Christ  Jesus."  And  it  is  obvious  he  did 
not  deem  this  inconsistent  with  the  former. 
He  knew  that  it  was  still  freely  by  his  grace. 
It  was  with  God  to  determine  whether  the 
law  should  take  its  course,  or  the  penalty  be 
transferred  to  the  surety:  for  the  sentence 
was,  "  The  soul  that  sinneth  it  shall  die."  It 
was,  therefore,  an  instance  of  his  sovereign 
grace,  to  admit  a  substitute.  Besides,  if  he 
required  reparation,  he  himself  provided  the 
Lamb  for  a  burnt  offering.  Herein  "God 
hath  commended  his  love  toward  us,  in  that 
while  we  were  yet  sinners,  Christ  died  for 
us :"  and  hence  the  exclamation,  "  Herein  is 
love ;  not  that  we  loved  God,  but  that  he* 
loved  us,  and  sent  his  Son  to  be  the  propitia- 
tion for  our  sins."  We  have  an  illustration 
of  this,  in  the  case  of  Job's  friends.  They 
had  displeased  God ;  and  yet  he  was  willing 
that  they  should  be  reconciled.  He  there- 
fore ordered  a  proceeding  that  should  be 
available:  "Therefore  take  unto  you  now 
seven  bullocks  and  seven  rams,  and  go  to  my 
servant  Job,  and  offer  up  for  yourselves  a 
burnt  offering ;  and  my  servant  Job  shall  pray 
for  you :  for  him  will  I  accept :  lest  I  deal 
with  you  after  your  folly."  The  sacrifice, 
and  the  intercession  of  Job,  did  not  dispose 
Gal  to  show  mem  mercy,  for  he  prescribed 
Jiem:  but  they  were  the  way  in  which  he 


chose  to  exercise  it.  And  thus,  "  He  laid  on 
him  the  iniquities  of  us  all."  "  He  made  him, 
who  knew  no  sin,  to  be  a  sin-offering  for  us, 
that  we  might  be  made  the  righteousness  of 
God  in  him."  This  redemption,  therefore,  ia 
the  effect  of  his  goodness.  He  loved  his  own 
Son,  because  he  laid  down  his  life  for  us ;  and 
higbly  exalted  him,  because  he  was  obedieii 
unto  death,  even  the  death  of  the  Cross. 

We  cannot  say  too  much  of  God's  mercy 
— this  is  the  origin  of  all  our  hopes.  But, 
surely,  he  had  a  right  to  determine  the  way 
in  which  it  should  be  extended  towards  those 
who  had  no  claims  upon  it :  and  of  the  pro- 
priety of  the  way,  both  with  regard  to  himself 
and  also  with  regard  to  us,  he  was  the  only 
competent  judge.  And,  therefore,  if  he  has 
appointed  a  way,  and  revealed  it  in  his  word ; 
ignorance,  pride,  or  rebellion  only  can  lead 
us  to  oppose  or  neglect  it ;  and  wretchedness 
and  ruin  must  be  the  sure  result  of  it.  If  we 
could  not  see  the  reasonableness  of  the  dis- 
pensation, yet,  if  He  has  declared  that  it 
"  became  him,"  we  should  be  bound  to  acqui- 
esce and  adore.  But  we  can  see  that  he  has 
herein  abounded  towards  us,  in  all  wisdom 
and  prudence;  that  here,  mercy  and  truth 
meet  together,  righteousness  and  peace  kiss 
each  other;  that  the  law  is  magnified,  and 
made  honourable  ;  that  sin  is  condemned  in 
the  flesh  ;  that  God  is  just,  while  he  justifies 
the  ungodly  who  believeth  in  Jesus ;  and  that 
every  end  that  could  have  been  answered  by 
the  destruction  of  the  sinner  has  been  equally 
— better — infinitely  better  answered  by  the 
death  of  the  Saviour. 

And  now  what  wait  we  for?  We  are  ac- 
cepted in  the  Beloved.  Let  us  come  in  his 
Name.  Let  us  draw  near  in  full  assurance 
of  faith.  Let  us  joy  in  God,  through  our 
Lord  Jesus  Christ,  by  whom  we  have  now 
received  the  atonement.  And  let  us  not 
conceal,  but  zealously  and  gladly  make  known 
the  blessedness  that  has  brought  us  into  th» 
glorious  liberty  of  the  sons  of  God. 


APRIL  13. 

"  Upon  one  stone  shall  be  seven  eyes. 
Zech.  iii.  9. 

The  Lord  Jesus  is  often  called  a  stone , 
and  seldom  without  some  attribute  of  distinc- 
tion. Thus  Peter  calls  him,  "A  living 
stone ;"  and  Isaiah,  "  A  tried  stone,  a  precious 
corner  stone,  a  sure  foundation."  And  here 
the  use  of  him  is  announced.  He  is  the  basis 
to  sustain  the  complete  salvation  of  the  Church 
of  God,  which  is  his  house ;  his  temple.  Of 
such  a  structure  how  great  would  be  the  fall ! 
The  crash  would  be  heard  beyond  the  stars. 
But  what  can  bear  up  for  ever  the  weight  oi 
such  an  edifice  1  Our  worthiness,  and 
works'?  Our  righteousness,  and  strength? 
Better  would  the  sliding  sand,  the  leaf  of 


APRIL  14. 


108 


autumn,  the  down  of  the  thistle,  support  St. 
Paul's  cathedral,  or  one  of  the  pyramids  of 
Egypt,  or  the  pillars  of  the  earth.  But  He 
is  infinitely  equal  to  the  importance  of  his 
station :  and  whoso  believeth  on  him  shall  not 
be  ashamed. 

But  let  us  observe  the  notice  he  was  to  ex- 
cite and  engage — Upon  one  stone  shall  be 
seven  eyes.  Seven  is  not  to  be  taken  here 
literally.  It  is  what  the  Jews  call  a  perfect 
nun  ber;  and  is  designed  to  indicate  a  great 
muLitude.  Thus  God  says,  If  ye  walk  con- 
trary to  me,  I  also  will  walk  contrary  to  you, 
and  will  punish  you  seven  times  for  your  in- 
iquities ;  that  is,  often  and  severely.  Shall  I 
forgive  my  brother,  says  Peter,  until  seven 
times] 

Let  us  look  at  a  little  of  the  accomplish- 
ment— The  eye  of  God  was  upon  him.  No 
finite  understanding  can  conceive  the  com- 
placency He  had  in  contemplating  him,  while 
achieving  the  redemption  of  his  people,  and 
finishing  the  work  that  was  given  him  to  c  o — 
"  In  whom,"  says  He,  "  my  soul  delighte  h." 

— We  read  of  an  innumerable  compan  /  of 
angels — The  eyes  of  these  were  upon  him. 
He  was  seen  of  angels.  They  announced, 
and  carolled  his  birth.  They  ministered  to 
him  in  the  wilderness. 

'•'  Through  all  his  travels  here  below 
They  did  his  steps  attend ; 
Oft.  gaz'd,  and  wonder'd  where  at  last, 
The  scene  of  love  would  end. 

"  Around  the  bloody  tree 

They  press'd,  with  strong  desire 
That  wond'rous  sight  to  see — 
The  Lord  of  Life  expire ; 
And,  could  their  eyes  have  known  a  tear, 
Had  dropp'd  it  there,  in  sad  surprise." 

— The  eye  of  Satan  was  upon  him.  He 
watched  him  through  life,  hoping  to  make  a 
prey  of  him,  as  he  had  done  of  the  first  Adam. 
But  here  was  the  Lord  of  heaven.  And  he 
found  nothing  in  him. 

— The  eyes  of  men  were  upon  him.  Si- 
meon saw  him,  and  wished  to  see  nothing 
else.  Blind  Bartimaeus  saw  him,  and  fol- 
lowed him  in  the  way.  Judas  saw  him  closely, 
for  three  years,  and  confessed  that  he  had  be- 
trayed innocent  blood.  Pilate  saw  him  ju- 
dicially, and  said,  I  am  pure  from  the  blood 
of  that  just  man.  The  Centurion  watched 
him  in  death,  and  said,  This  man  was  the  Son 
of  God.  And  all  the  people  that  came  to- 
gether to  that  sight,  beholding  the  things 
which  were  done,  smote  their  breasts,  and 
returned.  Mary,  his  mother,  was  standing 
by  the  cross — She  saw  him ;  and  what  were 
her  emotions  when  she  viewed  the  head,  that 
had  oft  reposed  upon  her  bosom,  fall  upon  his 
shoulder,  and  yielding  up  the  ghost !  After 
his  resurrection,  then  were  the  disciples  glad 
wi»°n  they  saw  the  Lord.  Have  not  I  seen 
Christ  ?  says  Paul :  yes ;  and  even  at  mid-day 
ae  shone  above  the  brightness  of  the  sun. 
-And,  how  many  thousands  and  millions 


have  seen  him  since ! — not  with  the  eye  of  the 
body,  but  of  the  mind ;  not  with  the  eye  of 
sense,  but  of  faith.  Indeed  this  is  the  grand 
essential :  "  He  that  seeth  the  Son,  and  be- 
lieveth on  him,  hath  everlasting  life."  The 
one  single  design  of  the  Gospel  and  all  the 
ordinances  of  religion,  is  to  bring  the  eyes  cf 
men  to  fix  upon  him ;  for  there  is  salvation  in 
no  other.  He,  therefore,  cries,  "  Behold  me ! 
behold  me!"  Every  minister  endeavours 
only  to  awaken  attention  to  him;  saying, 
with  John,  "  Behold  the  Lamb  of  God,  that 
taketh  away  the  sin  of  the  world !" 

— Ah !  Christians,  it  is  your  grief,  not  that 
you  are  so  little  known  and  regarded,  but 
that  so  few  eyes  are  upon  him.  But  more 
are  viewing  him  than  you  are  aware  of. 
And,  soon,  Jews  shall  look  upon  him  whom 
they  have  pierced ;  and  Gentiles  shall  come 
to  his  light,  and  kings  to  the  brightness  of  his 
rising.  Yea,  all  kings  shall  fall  down  before 
him,  and  all  nations  shall  serve  him. 

— And,  in  another  world,  he  is  all  in  all. 
There  he  draws  every  eye,  and  employ*  every 
tongue.  There  his  servants  shall  serve  him, 
and  they  shall  see  his  face,  and  his  Name 
shall  be  on  their  forehead.  O  glorious  hope ! 
It  doth  not  yet  appear  what  we  shall  be ;  but 
this  we  know,  that  when  he  shall  appear,  we 
shall  be  like  him ;  for  we  shall  see  him  ap 


APRIL  14. 

"  The  breath  of  our  nostrils,  the  anointed  of 
tJie  Lord,  -was  taken  in  their  pits,  of  -whom  toe 
said,  Under  his  shadotv  toe  shall  live  among 
the  heathen." — Lam.  iv.  20. 

The  words  are  spoken  of  Zedekiah,  the 
last  king  of  Judah.  And  two  things  are  to 
be  noticed  and  improved.  First,  How  his 
people  regarded  him — they  called  him  "  The 
breath  of  their"  nostrils."  That  is,  he  seemed 
as  dear  and  necessary,  as  the  air  they  res- 
pired. How  prone  are  we  to  make  too  much 
of  creatures !  To  love  them  properly  is  a 
duty;  to  over-value  them,  is  folly  and  sin. 
Yet  even  Christians  are  in  danger  of  tins,  ac- 
cording to  the  Apostle  John — "  Little  chil- 
dren, keep  yourselves  from  idols."  And  who 
can  cast  stones  at  Zedekiah's  subjects'!  Is 
there  no  being  who  is  the  breath  of  our  nos- 
trils! Have  we  never  made  flesh  our  arm? 
Never  said  of  a  child,  "  This  same  shall  com- 
fort us?"  Never  called  gold  our  hope? — 
What  is  all  sin,  but  a  departure  from  God;  a 
transferring  of  that  fear,  and  confidence,  and 
dependence,  and  homage  to  the  creature, 
which  are  due  to  the  Creator,  God  over  all, 
blessed  for  evermore?  Religion  is  nothing 
but  a  compliance  with  the  demand — "My 
son,  give  me  thine  heart" 

Secondly;  observe  how  he  disappointed 
them.     They  reposed  their  trust  in  him,  and 


104 


APRIL  15. 


expected  that  under  his  empire  they  should 
enjoy  security  and  happiness  among  the  sur- 
rounding nations :  "  We  sa  id  of  him,  Under  his 
shadow  we  shall  live  amoKg  the  heathen :  but 
he  was  taken  in  their  pits," — Alluding  to  his 
unsuccessful  effort  to  escape,  when  Jerusalem 
was  broken  up :  "  all  the  men  of  war  fled,  and 
went  forth  out  of  the  city  by  night  by  the 
way  of  the  gate  between  the  two  walls,  which 
was  by  the  King's  garden :  but  the  army  of 
the  Chaldeans  pursued  after  the  king,  and 
overtook  Zedekiah  in  the  plains  of  Jericho ; 
and  all  his  army  was  scattered  from  him. 
Then  they  took  the  king,  and  carried  him  up 
unto  the  king  of  Babylon  to  Riblah  in  the 
land  of  Hamath ;  where  he  gave  judgment 
upon  him."  Thus  painfully  were  their  hopes 
deceived :  and  their  idol,  instead  of  defending 
and  blessing  them,  was  himself  bereaved,  and 
blinded,  and  imprisoned  for  life :  "  And  the 
king  of  Babylon  slew  the  sons  of  Zedekiah 
before  his  eyes:  he  slew  also  all  the  princes 
of  Jadah  in  Riblah.  Then  he  put  out  the 
eyes  of  Zedekiah ;  and  the  king  of  Babylon 
bound  him  in  chains,  and  carried  him  to  Ba- 
bylon, and  put  him  in  prison  till  the  day  of 
his  death."  Thus  liable  are  we  to  disap- 
pointment, when  we  confide  in  creatures. 
"  The  inhabitant  of  Maroth  waited  carefully 
for  good :  but  evil  came  down  from  the  Lord 
unto  the  gate  of  Jerusalem."  "  Behold,"  says 
Hezekiah,  "  for  peace  1  had  great  bitterness." 

The  young  are  peculiarly  exposed  here, 
owing  to  their  ignorance,  and  inexperience. 
Yet  the  older  are  not  always  wise.  But  we 
are  the  authors  of  our  own  disappointments. 
We  disregard  the  notices  of  history,  and  ob- 
servation, and  the  word  of  truth ;  and  look 
for  that  from  creatures  which  they  are  neither 
designed  nor  able  to  afford.  There  is  no 
assurance  of  the  continuance  of  any  earthly 
possessions  or  enjoyments :  they  are  liable  to 
outward  violence:  they  are  corruptible  in 
their  qualities :  they  perish  in  the  using. 
And  there  is  not  only  a  physical,  but  a  moral 
uncertainty  in  their  duration :  for  when  we 
look  to  them  rather  than  God,  God  will  either 
take  them  away,  that  we  may  make  him  the 
only  strength  of  our  heart,  and  our  portion  for 
ever ;  or,  if  he  leaves  them,  he  will  take 
away  the  comfort  from  them,  and  render 
them  our  rebukes.  For  whatever  we  make 
the  means  of  our  forsaking  or  forgetting  God, 
God  will  make  the  instrument  of  chastising 
us.  We  may  therefore  often  read  our  sin  in 
our  sufferings :  and  it  will  be  well  if  the  rem- 
nant of  Israel  no  more  shall  stay  upon  him 
that  smote  them;  but  shall  stay  upon  the 
Lord,  the  Holy  One  of  Israel,  in  truth. 

Many  have  had  reason  to  say,  It  is  good 
for  me  that  I  have  been  afflicted.  The  dis- 
pensation that  removed  a  creature  introduced 
them  to  the  God  of  all  grace :  and  the  Valley 
of  Achor  became  the  door  of  hope.  And  so 
it  has  been,  not  only  in  the  commencement, 


but  in  the  progress  of  tne  divine  life.  Tb* 
Lord's  people  have  been  enriched  by  their 
worldly  losses ;  and  in  the  failures  of  human 
dependences,  they  have  taken  a  fresh  hold  of 
his  arm,  and  said,  "  I  will  trust,  and  not  be 
afraid,  for  the  Lord  Jehovah  is  my  strength 
and  my  song ;  he  also  is  become  my  salva- 
tion." A  good  man  being  observed  to  be  as 
cheerful  in  adversity  as  he  had  been  in  pros- 
perity, assigned  as  a  reason — when  I  had 
every  thing  about  me,  I  enjoyed  God  in  all ; 
and  now  I  have  nothing,  I  enjoy  all  in  God. 
And  happy  he,  who  when  he  abounds,  can 
say,  with  the  poet, 

"  To  thee  we  owe  our  wealth  and  friends  • 
Our  health,  and  safe  abode : 
Thanks  to  thy  Name  for  meaner  thing* , 
But  they  are  not  my  God:" 

And  who,  when  he  is  abased,  can  say,  with 
the  Prophet ;  "  Although  the  fig-tree  shall 
not  blossom,  neither  shall  fruit  be  in  the 
vines ;  the  labour  of  the  olive  shall  fail,  and 
the  fields  shall  yield  no  meat ;  the  flock  shall 
be  cut  off  from  the  fold,  and  there  shall  be  no 
herd  in  the  stalls :  yet  I  will  rejoice  in  the 
Lord,  I  will  joy  in  the  God  of  mv  salvation." 


APRIL  15. 

"  Then  all  the  disciples  forsook  him.  axc/.ed. 
Matt,  xxvi.56. 

Let  us  look  at  this  lamentable  fact,  in  con- 
nexion with  the  disciples,  the  Saviour,  und 
ourselves. 

— With  regard  to  the  disciples,  it  shows 
us  their  weakness  and  depravity.  They  fled, 
from  fear ;  but  their  fear  was  needless.  He 
had  stipulated  for  their  safety,  when  he  sur- 
rendered himself  in  the  Garden :  "  If,  there- 
fore, ye  seek  me,  let  these  go  their  way: 
that  the  saying  might  be  fulfilled,  Of  them 
which  Thou  hast  given  me,  I  have  lost  none." 
They  were  under  great  obligations  to  him. 
He  had  done  much  for  them  in  calling  them 
by  his  grace,  and  dignifying  them  with  the 
Apostleship.  And  he  was  now  going  to  bleed 
and  die  for  them.  And  they  had  professed  a 
great  attachment  to  him:  for  when  Peter 
said,  Though  I  should  die  with  thee,  I  will 
not  deny  thee ;  so  said  all  the  disciples.  Yet 
they  all  forsook  him,  and  fled !  Lord,  what 
is  man ! 

Yet  this  culpable  cowardice  was  overruled 
for  good.  For  their  very  declension  made 
their  witness,  after  his  resurrection,  the  more 
unexceptionably  credible ;  and  the  weakness 
of  their  faith  has  proved  the  strengthening  of 
ours.  They  were  not  persons  of  hasty  be- 
lief. They  had  doubted,  and  for  the  timo 
abandoned  the  cause,  saying,  "We  trusted 
it  had  been  he  which  should  have  redeemed 
Israel :"  and  were  repairing  to  their  former 
homes  and  callings.  What  could  have  rallied 
them,  and  brought  them  back,  and  inspired 
them  with  courage  to  go  forth,  and  bear  ro 


APRIL  lb. 


105 


S roach,  anil  persecution,  and  death,  in  his 
fame,  but  a  conviction  that  nothing  could 
resist  ? 

— With  regard  to  the  Saviour,  this  was  a 
part,  and  a  very  trying  part  of  his  cibasement 
and  passion.  A  friend  is  born  for  adversity. 
Then  his  presence,  his  sympathy,  his  coun- 
tenance, is  peculiarly  desirable  and  necessary. 
Common  humanity  says,  To  him  that  is 
afflicted,  pity  should  be  showed  of  his  friend 
— But  he  looked  for  some  to  take  pity,  and 
there  was  none,  and  for  comforter,  and  he 
found  none.  These  men  had  been  three  years 
with  him :  they  could  have  borne  witness  to 
his  freedom  from  sedition;  his  innocency; 
his  piety.  They  could  have  cheered  him  by 
their  standing  at  his  side;  and  their  deter- 
mination to  suffer  with  him.  But  one  be- 
trayed him ;  another  denied  him :  and  all  for- 
sook him,  and  fled.  Behold,  and  see,  if  ever 
there  was  sorrow  like  unto  his  sorrow ! — Yet 
he  foresaw,  and  foretold  this:  "The  hour 
cometh,  and  is  now  come,  that  ye  shall  be  scat- 
tered every  man  to  his  own,  and  shall  leave 
me  alone."  This  enhanced  his  anguish.  He 
suffered  in  the  apprehension,  as  well  as  in  the 
reality.  But  it  also  enhanced  his  love.  He 
was  not  drawn  into  any  part  of  his  suffering 
by  ignoranc'e,  or  surprise — he  knew  all — all 
was  before  him — but  he  turned  not  his  back. 
— With  regard  to  ourselves,  it  may  teach 
us  not  to  sink,  or  wonder,  if  we  should  be  de- 
serted by  those  from  whom  we  had  reason  to 
look  for  better  things.  Did  not  one  tell  Da- 
vid, "  Behold,  Ahithophel  is  among  the  con- 
spirators with  Absalom !"  And  did  not  he  groan 
— "  It  was  not  an  enemy  that  reproached  me ; 
then  I  could  have  borne  it :  neither  was  it  he 
that  hated  me  that  did  magnify  himself  against 
me ;  then  I  would  have  hid  myself  from  him. 
But  it  was  thou,  a  man  mine  equal,  my  guide, 
and  mine  acquaintance.  We  took  sweet 
counsel  together,  and  walked  unto  the  house 
of  God  in  company  1"  Did  not  Job  complain 
— "  My  brethren  have  dealt  deceitfully  as  a 
brook,  and  as  the  stream  of  brooks  they  pass 
away ;  which  are  blackish  by  reason  of  the 
ice,  and  wherein  the  snow  is  hid :  what  time 
they  wax  warm,  they  vanish ;  when  it  is  hot, 
they  are  consumed  out  of  their  place  7"  Did 
not  Paul  say — "  At  my  first  answer,  no  man 
stood  by  me,  but  all  men  forsook  me — I  pray 
God  that  it  may  not  be  laid  to  their  charge  1" 
Above  all,  "  lest  ye  be  wearied  and  faint  in 
your  minds,"  consider  the  Lord  Jesus.  Is 
the  servant  above  the  master]  or  the  disciple 
Bbove  his  Lord  ? 


APRIL  16. 

"  /  -will  not  leave  you  comfortless :  I  will  come 
to  you." — John  xiv.  18. 
These  tender  words  are  part  of  our  Sa- 
viour's farewell  address  to  his  disciples,  im- 
mediately after  the  Holy  Supper. 
O 


We  see  in  them  his  kindness.  These  dis- 
ciples had  shown  many  defects,  and  had  very 
little  improved  any  of  their  advantages ;  but 
loving  his  own  who  were  in  the  world,  he 
loved  them  unto  the  end.  They  were  now 
going  to  prove  themselves  very  unworthy: 
and  he  foresaw,  and  foretold,  what,  according 
to  their  present  views  and  feelings,  seemed 
perfectly  incredible  to  themselves — that  they 
would  an  forsake  him  in  the  hour  of  trial, 
notwithstanding  their  obligations,  and  pro- 
fessions. They  were  going  to  leave  him 
comfortless,  as  far  as  it  depended  upon  them ; 
and  to  induce  him  to  complain — "  I  looked 
for  some  to  take  pity,  and  there  was  none, 
and  for  comforter,  and  I  found  none."  But- 
much  as  they  deserved  it — "  I  will  not,"  says 
he,  "  leave  you  comfortless."  "  I  will" — not 
to  punish,  or  upbraid,  but  to  relieve,  and  en- 
courage— "  I  will  come  to  you." 

Here,  also,  we  perceive  his  greatness. 
When  we  are  going  away  from  our  connex- 
ions to  some  distant  place,  we  may  speak  of 
our  return ;  but  it  must  be  conditionally.  We 
are  not  sure  of  the  event ;  it  does  not  depend 
upon  us ;  and  we  ought  always  to  say,  "  If 
the  Lord  will,  we  shall  live,  and  do  this,  or 
that."  But  when  we  die,  we  know  our  re- 
turn is  impossible  ;  and  our  friends  know  it, 
and  weep  most  of  all  that  they  will  see  our 
faces  no  more.  The  dying  pastor  cannot  say 
to  his  anxious  flock,  I  will  not  leave  you  com- 
fortless ;  I  will  come  to  you,  and  again  feed 
you  with  the  Bread  of  Life.  The  dying  fa- 
ther cannot  say  to  his  family,  mourning 
around  his  bed,  I  will  come  again  and  provide 
for  you.  One  of  the  most  touching  circum- 
stances in  the  beautiful  lines  of  Cowper,  on 
his  mother's  picture,  is  the  delusion  employ- 
ed to  comfort  him — 

"  Thy  maidens,  grieved  themselves  at  my  concern, 
Oft  gave  me  promise  of  thy  quick  return  : 
What  ardently  I  wish'd,  I  long  believed  ; 
And,  disappointed  still,  was  still  deceived 
By  disappointment  every  day  beguiled. 
Dupe  of  to-morrow  even  from  a  child — 
Thus  many  a  sad  to-morrow  came,  and  went, 
Till,  all  my  stock  of  infant  sorrow  spent, 
I  learn 'd,  at  last,  submission  to  my  lot ; 
But,  though  I  less  deplored  thee,  ne'er  forgot." 

And  —the  same  lesson  we  must  all  learn,  with 
regard  to  every  dear  delight  we  here  enjoy. 
The  departing  Joseph  said  unto  his  brethren, 
"  I  die ;  and  God  will  surely  visit  you."  He 
does  not  say,  I  will  visit  you — he  knew  he 
was  going  the  way  whence  he  could  not  re- 
turn. But  Divinity  here  speaks,  as  well  as 
friendship.  "  I  will  not  leave  you  comfort- 
less; I  will  come  to  you."  This  is  the  lan- 
guage, not  only  of  fore-knowledge,  but  of 
sovereign  dominion  :  the  language  of  one  who 
had  the  keys  of  hell,  and  of  death :  of  one  who 
said,  No  man  taketh  my  life  from  me  ;  I  lay 
it  down  of  myself— I  have  power  to  lay  it 
down,  and  I  have  power  to  take  it  again 
Even  death  would  not  interrupt  his  goodness 


10b 


APRIL  17. 


His  entering  another  world  would  not  affect 
his  intercourse  with  his  people  in  this.  His 
presence  with  them  was  not  confined  to  his 
bodily  residence.  While  on  earth,  he  said, 
"  The  Son  of  man  who  is  in  heaven."  And 
now,  though  in  heaven,  he  is  no  less  on  earth. 
Lo !  said  he,  I  am  with  you  alway,  even  unto 
the  end  of  the  world. 

— And  can  we  help  perceiving,  here,  how 
nidispensable  he  is  to  the  happiness  of  his 
people  1  The  disciples  were  comfortless  in 
the  view  of  his  absence ;  and  it  is  easy  to  ac- 
count for  this,  both  from  their  attachment  to 
him,  and  from  the  pleasure  and  profit  they 
had  derived  from  him.  We  feel,  and  trem- 
ble, and  groan,  at  parting  with  a  friend,  or 
relation.  What  must  the  feelings  of  the  dis- 
ciples have  been,  at  the  thought  of  losing 
him  !  They  would  be  left  in  the  world,  like 
sheep  without  their  shepherd ;  like  travellers 
in  a  wilderness,  without  their  guide ;  like 
orphans,  bereaved  of  the  father's  care,  and 
the  mother's  bosom.  And  what  could  com- 
fort them,  but  the  promise  of  himself  again  1 
Had  he  said,  I  will  not  leave  you  comfortless, 
I  will  send  you  riches,  and  honours ;  princes 
shall  be  your  friends,  and  angels  your  ser- 
vants— what  would  all  this  have  been,  with- 
out the  assurance,  "  J  will  come  to  you  1" 
But  this  is  sufficient.  Here  is  a  resource 
equal  to  the  exigency;  a  consolation  adequate 
to  all  the  distress. 

The  good  found  in  creatures  is  always 
finite,  and  very  limited.  It  is  also  much  dis- 
persed, so  that  we  must  apply  to  many,  to 
contribute  their  part  to  make  up  one  comfort 
The  happiness  we  derive  from  creatures  is 
like  a  beggar's  garment — it  is  made  up  of 
pieces,  and  patches,  and  is  worth  very  little 
after  all.  But  the  blessedness  we  derive  from 
the  Saviour  is  single,  and  complete.  In  him 
all  fulness  dwells.  He  is  coeval  with  every 
period.  He  is  answerable  to  every  condition. 
He  is  a  physician,  to  heal ;  a  counsellor,  to 
plead ;  a  king,  to  govern ;  a  friend,  to  sympa- 
thise ;  a  father,  to  provide.  He  is  a  founda- 
tion, to  sustain ;  a  root,  to  enliven ;  a  fountain, 
to  refresh.  He  is  the  shadow  from  the  heat ; 
the  bread  of  life ;  the  morning  star ;  the  sun 
of  righteousness — all,  and  in  all.  No  crea- 
ture can  be  a  substitute  for  him ;  but  he  can 
supply  the  place  of  every  creature.  He  is 
all  my  salvation,  and  all  my  desire.  My  hope, 
my  peace,  my  life,  my  glory,  and  joy. 

Whom  have  I  in  heaven  but  Thee  1  and 
there  is  none  upon  earth  that  I  desire  beside 
thee.  My  flesh  and  my  heart  faileth,  but 
Thou  art  the  strength  of  my  heart,  and  my 
portion  for  ever.  I  cannot  be  exposed  ;  I  can- 
not be  friendless ;  I  cannot  be  poor ;  I  cannot 
be  fearful ;  I  cannot  be  sorrowful — with  Thee. 


"  If  Thou,  my  Jesus,  still  art  nigh. 
Cheerful  I  live,  and  cheerful  die  ; 
Secure,  wnen  mortal  comforts  flee, 
To  And  ten  thousand  worlds  in  Thee.' 


APRIL  17. 


"  Behold,  I -will  engrave  the  graving  thereof 
saith  the  Lord  of  hosts." — Zech.  hi.  9. 

This  is  spoken  of  the  stone,  upon  which 
were  to  be  seven  eyes,  and  which  intends  the 
Messiah,  the  foundation  laid  in  Zion. 

To  engrave,  is  to  pierce  and  cut.  When 
he  became  a  man  of  sorrows ;  when  he  said, 
Reproach  hath  broken  my  heart;  when  he 
gave  his  back  to  the  smiters,  and  his  cheek 
to  them  that  plucked  off  the  hair  ;  when  the 
crown  of  thorns  entered  his  temples,  and  the 
nails  his  hands  and  feet,  and  the  spear  his 
side — then,  O  my  soul,  was  the  Scripture 
fulfilled. 

As  there  is  no  engraving  without  wound- 
ing, so  to  engrave  is  to  embellish  and  beautify. 
And  he  was  made  perfect  through  suffering. 
Hence,  "  I  do  cures,"  said  he,  "  to-day  and 
to-morrow,  and  the  third  day  I  shall  be  per- 
fected." Hence  he  calls  the  season  of  his 
passion  the  hour  in  which  he  was  to  be 
"glorified."  Hence  he  adds,  "Now  is  the 
judgment  of  this  world :  now  shall  the  prince 
of  this  world  be  cast  out.  And  I,  if  I  be  lift- 
ed up  from  the  earth,  will  draw  all  men  unto 
me."  And  the  richest  display  of  his  graces; 
and  the  acquirement  of  the  dispensation  of 
the  Spirit ;  and  the  dominion  he  exercises  in 
our  nature;  and  the  prerogative  of  judging 
the  world  in  righteousness ;  and  the  praises 
he  will  inhabit  through  eternal  ages — all 
these  resulted  from  his  sufferings,  according 
to  the  language  of  divine  prophecy,  and  his- 
tory— "When  thou  shalt  make  his  soul  an 
offering  for  sin,  he  shall  prolong  his  days,  and 
the  pleasure  of  the  Lord  shall  prosper  in  hit 
hand.  He  shall  see  of  the  travail  of  his  soul, 
and  shall  be  satisfied :  by  his  knowledge  shall 
my  righteous  servant  justify  many ;  for  he 
shall  bear  their  iniquities."  "  Because  he 
was  obedient  unto  death,  even  the  death  of 
the  cross,  therefore  God  hath  exalted  him,  and 
given  him  a  name  above  every  name." 

And  as  is  the  heavenly,  such  are  they  alsi 
that  are  heavenly.  To  a  person  unacquaint 
ed  with  the  process,  the  pruning  of  the  tree , 
the  cleaving  of  the  ground  with  the  plough- 
share ;  the  operation  of  the  chisel  on  the  stone; 
would  look  like  an  effort  to  injure  or  destroy. 
But  look  at  the  thing  afterwards.  Behold  the 
vine,  adorned  with  purple  clusters.  Survey 
the  field,  yielding  the  blade,  the  ear,  the  full 
corn  in  the  ear.  Examine  the  carved  work 
when  the  sculptor  has  achieved  his  design, 
and  fixed  it  in  the  proper  place ! 

— Christians  are  sometimes  perplexed,  and 
discouraged,  because  of  their  trials.  They 
know  not  what  God  is  doing  with  them. 
They  fear  he  is  angry,  and  going  to  crush 
and  destroy.  But  they  are  his  workmanship 
He  is  preparing  them  for  their  destination  in 
the  temple  of  his  grace.  These  trials  are  ap- 
plied to  qualify  and  advance  thern.    They 


APRIL  18,  19. 


107 


will  only  perfect  that  which  concemeth  them. 
Howard  was  taken  by  the  enemy,  and  con- 
fined in  prison.  There  he  learned  the  heart 
of  a  captive :  and  this  experience  originating 
in  his  suffering,  excited  and  directed  his 
thoughts,  and  led  him  into  all  his  extraordi- 
nary course  of  usefulness  and  fame.  It  is  good 
for  me,  says  David,  that  I  have  been  afflicted. 
I  know,  says  Paul,  that  this  shall  turn  to  my 
salvation.  For  our  light  affliction,  which  is 
but  for  a  moment,  worketh  for  us  a  far  more 
exceeding  and  eternal  weight  of  glory. 


APRIL  18. 

"Another  parable  spake  he  unto  them  ;  The 
kingdom  of  heaven  is  like  unto  leaven,  which 
a  woman  took,  and  hid  in  three  measures  of 
meal,  till  the  whole  was  leavened" — Matt. 
xiii.  33. 

We  may  consider  the  kingdom  of  heaven, 
as  intending  the  empire  of  the  Gospel  in  the 
world ;  and  also  the  empire  of  grace  in  the 
heart 

Let  us  confine  our  attention  to  the  latter. 

The  leaven  in  the  meal  is  a  foreign  import- 
ation. It  is  not  naturally  in  the  meal,  nor 
derived  from  it  It  is  the  same  with  Divine 
grace.  Though  it  resides  in  us,  it  does  not 
arise  from  us :  for  in  our  natural  state  dwell- 
eth  no  good  thing — It  is  altogether  a  new 
production ;  and  so  alien  is  it  from  the  man 
himself,  who  is  the  subject  of  it,  that  the  in- 
troduction of  the  principle  occasions  a  fer- 
ment or  contest,  that  lasts  for  life — the  flesh 
lusting  against  the  Spirit,  and  the  Spirit 
against  the  flesh. 

The  leaven  in  the  meal  is  active,  and  ope- 
rating. There  it  works ;  and  evinces  its  resi- 
dence by  its  agency.  And  the  grace  of  God, 
— Is  this  a  dead,  powerless  thing  1  Is  it  a 
notion  1  Or  a  principle  ?  We  read  of  the 
work  of  faith ;  the  labour  of  love ;  the  patience 
of  hope.  The  same  may  be  said  of  repent- 
ance :  "  What  carefulness  it  wrought  in  you ; 
yea,  what  zeal !  yea,  what  revenge !"  I  will 
show  thee,  says  James,  my  faith  by  my  works : 
I  will  show  thee  the  sun,  by  its  shining ;  and 
the  spring,  by  the  streams.  Faith  justifies  the 
soul ;  but  works  justify  faith,  and  prove  it  to 
be  of  the  operation  of  God. 

The  leaven  is  assimilating.  It  converts; 
it  changes — not  by  destroying  the  substance 
of  the  meal,  but  altering  the  quality ;  commu- 
nicating its  own  property,  tincture,  relish. 
It  is  the  same  here.  We  are  transformed  by 
the  renewing  of  the  mind.  The  man  remains 
physically  the  same  as  he  was  before :  the 
Eame  in  his  relations,  talents,  condition,  busi- 
ness— Yet  he  is  another  man ;  a  new  man. 
He  is  evangelized.  He  has  something  of  the 
holy  and  heavenly  nature  of  divine  truth  in 
him.  If  the  grace  of  God  be  light  it  en- 
lightens him.     If  salt  it  seasons  him.     If 


glory,  it  glorifies  him.     If  leaven,  it  leavens 
him. 

The  operation  of  the  leaven  is  gradual 
The  effect  in  the  meal  is  not  produced  at 
once ;  but  by  degrees.  And  do  we  not  read 
of  being  renewed  day  by  day  ?  of  going  from 
strength  to  strength  ?  of  being  changed  into 
the  same  image,  from  glory  to  glory,  as  by 
the  Spirit  of  the  Lord  1  the  work  would  want 
the  evidence  of  analogy,  if  it  were  instanta* 
neous.  In  the  family,  we  see  children  be- 
coming young  men ;  and  young  men  becom- 
ing fathers.  In  the  field,  we  see,  first  the 
blade,  then  the  ear,  and  after  that  the  full 
corn  in  the  ear.  Some  are  not  sensible  of 
their  religious  advancement ;  and  the  reason 
is,  they  judge  by  the  growing,  rather  than  by 
the  growth.  The  one  escapes  us ;  the  other 
is  perceptible.  Were  you  to  stand  by  the 
side  of  the  most  rapidly  growing  plant  you 
would  not  see  it  grow ;  but  you  would  see 
when  it  was  grown.  Thus  judge  yourselves, 
and  see  whether  there  is  not  an  increase  in 
your  convictions  of  sin,  and  the  vanity  of  the 
world,  and  the  preciousness  of  the  Saviour. — 
Thus  look  at  your  dispositions;  your  de- 
pendence ;  your  taste ;  your  diligence  ;  your 
self-denial,  in  the  service  and  ways  of  God. 

The  influence  of  the  leaven  is  diffusive. 
Commencing  from  the  centre,  it  reaches,  in 
due  time,  to  the  extremities,  and  penetrates 
every  particle  of  the  meal  The  grace  of 
God  is  lodged  in  the  heart ;  but  it  is  not  con 
fined  there.  It  reaches  all  the  powers  of  thi 
man's  mind,  and  all  the  senses  of  his  body. 
It  enters  all  his  situations,  and  circumstances 
in  life.  It  affects  him  in  the  field;  in  the 
shop ;  in  the  family ;  in  all  his  connexions : 
in  all  his  civil  and  common  actions;  and 
whether  he  eats,  or  drinks,  or  whatever  he 
does,  he  does  all  to  the  glory  of  God. 

— And,  as  the  leaven  ultimately  attains  its 
object,  and  leavens  the  whole — so  here  the 
issue  of  the  grace  of  God  will  be  universal 
and  complete  holiness.  It  will  sanctify  us 
wholly — body,  soul,  and  spirit  It  will  per- 
fect that  which  concerneth  us.  And  the  re- 
sult is  sure,  even  now.  How  small  soever 
the  leaven  is,  compared  with  the  mass,  the 
less  will  prevail,  and  subdue  the  greater. 
The  dawn  will  chase  away  the  night  and 
blaze  in  full  day.  "  He  which  hath  begun  a 
good  work,  will  perform  it :  let  us  not  despise, 
therefore,  the  day  of  small  things,  either  in 
ourselves  or  others." 


APRIL  19. 

"  Wc  ought  to  lay  down  our  lives  for  the 
brethren." — 1  John  iii.  16. 

In  the  beginning  of  the  Gospel  this  test  of 
love  was  frequently  required :  and  Christians 
not  only  dared  to  be  companions  of  them  that 
suffered,  but  were  ready  to  suffer  for  them 


10S 


APRIL  19. 


So  Paul  testifies  ot  Priscilla  and  Aquila,  his 
helpers  in  Christ )  "  Who,"  says  he,  "  have 
for  my  life  laid  down  their  own  necks :  unto 
whom  not  only  I  give  thanks,  but  also  all  the 
Churches  of  the  Gentiles."  It  is  well  the 
providence  of  God  does  not  call  us  to  such  a 
severe  trial.  But  surely  the  principle  requires 
ns  to  he  ready  to  do  every  thing  in  our  power 
on  their  behalf;  and  will  not  allow  us  to  refuse 
any  service  or  sacrifice  for  our  brethren, 
however  arduous. 

We  may  do  much  for  their  minds;  by  dis- 
sipating their  doubts,  removing  their  fears, 
and  bringing  them  comfort  in  their  spiritual 
distresses.  Thus  Jonathan  went  to  David  in 
the  wood,  and  strengthened  his  hand  in  God. 
Ointment  and  perfume  rejoice  the  heart,  so 
doth  a  man  his  friend  by  hearty  counsel.  A 
Christian  is  self-suspicious,  and  is  afraid  of 
every  conclusion  in  his  own  favour  drawn  by 
himself  He  sees  not  the  consolation  to  which 
he  is  entitled,  though  so  near  him ;  but  an- 
other, like  the  Angel  to  Hagar,  may  open  his 
eyes,  and  show  hitn  the  well.  Sometimes 
he  is  cast  down,  supposing  many  things  are 
peculiar  to  himself;  especially  those  painful 
feelings  which  arise  from  the  assaults  of 
Satan,  and  his  conflict  with  indwelling  sin, 
more  and  more  of  which  he  is  continually 
discovering.  But  you  can  relieve  him  by 
opening  your  own  experience,  and  letting  him 
know  that  it  is  so  with  you.  There  is  an- 
other important  case  :  "  Brethren,  if  a  man  be 
overtaken  in  a  fault,  ye,  which  are  spiritual, 
restore  such  an  one  in  the  spirit  of  meek- 
ness; considering  thyself,  lest  thou  also  be 
tempted." 

What  can  be  dearer  to  a  man  than  reputa- 
tion 1  A  good  name  is  rather  to  be  chosen 
than  great  riches :  but  it  may  be  injured  va- 
rious ways.  And  surely  we  ought  to  be  alive 
to  a  brother's  character ;  and  willingly  throw 
ourselves  between  him  and  the  strife  of 
tongues.  When  any  thing  is  said  to  his  dis- 
paragement, we  should  show  that  charity, 
which  rejoiceth  not  in  iniquity ;  but  hopeth  all 
things.  We  should  frown  away  the  slander 
cf  insinuation.  We  should  not  allow  a  relater 
to  go  on,  without  inquiring  whether  he  will 
allow  us  to  name  it  to  the  person  aggrieved, 
or  to  the  person  from  whom  he  affirms  he  has 
derived  it.  What  a  world  of  calumny  and 
miscnief  would  this  single  expedient  prevent ! 
He  that  helps  not  in  the  circulation  of  the  re- 
port, yet,  if  he  pleasingly,  or  even  patiently, 
sits  to  hear  it,  shares  half  the  blame:  and,  as 
Dr  South  says,  the  tale-bearer  and  the  tale- 
nearer  should  be  both  hanged  up,  back  to 
back,  only  the  one  by  the  tongue,  and  the 
other  by  the  ear. 

The  body  may  need  help.  And  our  Saviour 
bore  our  infirmities,  and  sicknesses,  by  com- 
passion and  sympathy.  His  commiseration 
could  bear  thein  away  from  the  sufferers.  We 
cannot  perform  miracles.     But  we  may  be 


useful  6y  medical  aid,  ami  by  personal  attend 
ance,  and  succour.  And  where  the  malady 
cannot  be  removed,  the  enduring  may  be 
alleviated.  Is  it  nothing  to  the  patient,  that 
you  visit  him  in  his  affliction  I  that  he  sees 
you  at  the  side  of  the  bed  of  languishing  7 
that,  by  your  tears  and  prayers,  you  are  an- 
swering to  the  address — Pity  me,  pity  me, 
O  ye  my  friends !  for  the  hand  of  God  hath 
touched  me  1 

The  estate  of  our  brethren  may  call  for  as- 
sistance ;  and  is  to  be  relieved  according  to 
our  ability.  It  will  be  as  base  in  us  as  un- 
profitable to  them,  to  say,  Depart  in  peace ; 
be  ye  warmed  and  filled ;  while  we  give  them 
not  those  things  which  are  needful  to  the 
body.  "  Whoso  hath  this  world's  good,  and 
seeth  his  brother  have  need,  and  shutteth  up 
his  bowels  of  compassion  from  him,  how 
dwelleth  the  love  of  God  in  him  1"  Job  could 
say,  The  blessing  of  him  that  was  ready  to 
perish  came  upon  me,  and  I  caused  the 
widow's  heart  to  sing  for  joy.  It  was  the 
saying  of  our  Lord,  It  is  more  blessed  to  giv« 
than  to  receive.  It  was  the  glory  of  Christi 
anity,  in  its  first  powerful  effect,  that  none 
who  embraced  it  "  lacked."  As  glory  in  hea- 
ven, and  as  grace  on  earth,  so  the  blessings 
of  Providence  were  free  and  open  to  all.  The 
property  of  Christians  went  along  with  their 
affections;  "and  distribution  was  made  to 
every  one  as  he  had  need."  And  so  tender 
were  they  of  each  other,  that  "  the  multitude 
of  them  that  believed  were  of  one  heart  and 
of  one  soul :  neither  said  any  of  them  that 
aught  of  the  things  which  he  possessed  was 
his  own ;  but  they  had  all  things  common." 
"  Oh,  this  is  no  rule  for  us."  Well ;  take  it 
and  interpret  it  in  your  own  way.  Yet,  will 
not — what  even  you  infer  from  it  as  a  duty, 
include  much  more  than  is  now  found  in  the 
temper  and  practice  of  Christians  1  "  But  we 
are  not  able." — This  is  commonly  the  lan- 
guage of  those  who  are  able,  but  not  willing. 
Some  incapacitate  themselves.  A  decent 
distinction  above  the  vulgar  will  not  satisfy 
them :  they  must  be  splendid  in  dress,  and 
luxurious  in  table,  and  magnificent  in  furni- 
ture. Others  are  disabled  by  hoarding.  If 
accumulation  be  not  condemned  by  Christi- 
anity, the  extent  of  it  is.  A  man  may  de- 
cently provide  for  his  family,  without  wish- 
ing to  leave  them  in  the  snares  of  affluence, 
and  with  a  heap,  which  if  they  do  not  dissi- 
pate by  vice  and  excess,  they  are  likely  only 
to  be  concerned  to  enlarge.  And  may  not 
persons  increase  their  powers  of  beneficence, 
by  diligence,  and  economy,  and  self-denial  ? 
And  is  not  self-denial  the  first  lesson  in 
the  school  of  Christ?  And  you  know  the 
grace  of  Him,  who,  though  he  was  rich, 
yet  for  your  sakes  he  became  poor,  that  you, 
through  his  poverty,  might  be  ri6h. — "We 

OUGHT    TO    LAY    DOWN   OUR   LIVES   FOB    THE 
BRETHREN." 


APRIL  20,  21. 


1CW 


APRIL  20. 


•  Jir.d  oemg  in  an  agony  he  prayed  more  earn- 
estly."— Luke  xxii.  44. 
And  what  must  this  agony  have  been,  when 
it  is  added,  that  "  his  sweat  was  as  it  were 
gTeat  drops  of  blood  falling  down  to  the 
ground !"  What,  my  soul,  could  have  caused 
Jhis? 

•  Oh,  what  wonders  love  has  done ! 

But  how  little  understood! 
God  well  knew,  and  God  alone. 

What  produced  that  sweat  of  blood. 
Who  can  thy  deep  wonders  see, 
Wonderful  Gethsemane '?" 

—But  let  us  now  observe  his  deportment 
For  we  are  not  only  to  view  him  in  his  pas- 
sion as  our  Mediator,  but  as  also  suffering  for 
us,  to  leave  us  an  example  that  we  should 
follow  his  steps — "  In  his  agony,  he  prayed 
more  earnestly."  Not  that  he  was  cold  and 
formal  before  in  his  devotions:  but  as  the 
hour  and  power  of  darkness  advanced,  and  he 
began  to  be  sore  amazed  and  very  heavy; 
and  his  soul  was  exceeding  sorrowful,  even 
unto  death;  there  was  more  excitement  in 
his  feelings  and  vehemency  in  his  manner  of 
expression — Now  were  the  days  of  his  flesh, 
in  which,  with  strong  cryings  and  tears,  he 
made  supplications  to  Him,  who  was  able  to 
save  him  from  death.  So  it  is  to  be  with  us. 
Prayer  is  never  out  of  season.  We  see  this 
in  the  life  of  Jesus.  On  what  occasion  did 
he  pray  ?  But  there  is  a  time  when  it  is  spe- 
ciaJy  seasonable.  Therefore  says  God,  "Call 
upon  me  in  the  day  of  trouble."  "Is  any 
afflicted  ?  Let  him  pray."  Prayer  is  the  de- 
sign, the  refuge,  the  solace,  the  improvement 
of  affliction :  and  the  greater  the  distress  and 
anguish  we  are  in,  the  more  necessary  will  it 
be,  both  for  our  sanctification  and  support — 
Let  us,  therefore,  be  the  more  importunate. 
In  the  greatness  of  our  distress, 

— Let  us  not,  like  Adam  and  Eve,  flee,  and 
endeavour  to  hide  ourselves  from  God — but 

— Let  us  not,  like  Cain,  begin  to  build,  and 
try,  by  worldly  projects,  to  dissipate  our 
grief— but  pray. 

— Let  us  not,  like  Jonah,  fret  under  the 
loss  of  our  gourds,  and  tell  God  himself,  that 
we  do  well  to  be  angry,  even  unto  death — 
but  pray. 

— Let  us  not,  like  Ephraim  and  Judah,  re- 
pair to  creatures:  "When  Ephraim  saw  his 
sickness,  and  Judah  saw  his  wounds,  then 
went  Ephraim  to  the  Assyrian,  and  sent  to 
king  Jareb :  yet  could  he  not  heal  them,  or 
cure  them  of  their  wound" — but  pray. 

— Let  us  not,  like  Saul,  who  went  to  the 
Witch  of  Endor,  repair  to  the  Devil  himself, 
by  error,  drunkenness,  and  sin — but  pray. 

— Let  us  not,  like  Ahithophel  and  Judas, 
have  recourse  to  suicide,  and  plunge  into  hell, 
for  relief— but  pray.  Let  us  say,  with  the 
Church,  "  Come,  and  let  us  return  unto  the 
Lord  •-  lor  he  hath  torn,  and  he  will  heal  us : 
10 


he  hath  smitten,  and  he  will  bind  us  up;"  or 

with  Job,  "  Though  he  slay  me,  yet  will 

trust  in  HitnJ" 

"  I  seem  forsaken  and  alone, 
I  hear  the  lions  roar, 
And  every  door  is  shut,  but  one. 
And  that  is  Mercy's  door. 

•'  There,  till  the  dear  Deliverer  comes, 

I'll  wait,  with  bumble  prayer : 

And,  when  he  calls  his  exile  home. 

The  Lord  shall  find  me  there." 


APRIL  21. 

"  Fear  not  ye  :  for  I  know  that  ye  seek  Jesatt 
■which  -was  crucified" — Matt  xxviii.  5. 

This  was  the  address  of  an  angel  to  Mary 
Magdalene,  and  the  other  Mary,  that  had 
come  to  see  the  sepulchre  before  break  of 
day.  They  were  last  at  the  cross,  and  first  at 
the  tomb.  Favours  are  given  sovereignly  by 
the  Lord,  but  honour  is  conferred  according 
to  a  rule ;  and  the  rule  is  this — "  Them  that 
honour  me,  I  will  honour."  These  women 
were  informed  of  his  resurrection  before  the 
Apostles.  The  Apostles  received  the  intelli- 
gence from  them  ;  but  they  received  it  from 
an  angel.  At  first,  these  pious  visitants  were 
afraid.  And  what  wonder,  when  we  consi- 
der— that  they  were  females — that  all  their 
sensibilities  were  alive — that  they  were  in 
the  garden  of  another — that  they  were  alone 
— that  the  earth  was  reeling  under  them— 
that  the  guards  were  fleeing,  and  perhapa 
shrieking — that  it  was  early  m  the  morning 
— and  the  remaining  darkness  rendered  more 
visible  and  awful  the  Divine  messenger  sit- 
ting at  the  door  of  the  tomb— his  countenance 
as  lightning,  and  his  raiment  white  as  snow ! 
But,  says  the  angel,  "  You  have  nothing  to 
apprehend  from  me.  He  is  my  master,  as 
well  as  your  Saviour.  I  serve  him  whom  ye 
seek  ;  and  having  attended  his  resurrection,  1 
now  announce  it  to  you.  He  is  not  here ;  he 
is  risen,  as  he  said — Step  forward — Come* 
see  the  place  where  the  Lord  lay." 

And  it  is  true  in  its  most  extended  appli- 
cation, that  they  who  seek  Jesus  Christ  which 
was  crucified,  have  really  nothing  to  fear 
whatever  at  first  may  dismay  them. 

But  who  are  entitled  to  this  assurance?  Do 
you  feel  your  need  of  him  as  once  you  did 
not,  for  all  the  purposes  of  salvation  ?  Have 
you  desires  after  him — so  peculiar  that  no- 
thing else  can  satisfy  them — so  powerful  as 
to  make  you  willing  to  part  with  whatever 
stands  in  competition  with  him  ?  Are  you  de- 
termined to  press  through  all  difficulties?  Are 
you  found  in  the  use  of  all  the  means  which 
he  has  appointed  ?  Are  you  submissively  ask- 
ing, Lord,  what  wilt  thou  have  me  to  do? 
depending  on  the  aid  of  his  Holy  Spirit  ?  and 
looking  for  his  mercy  unto  eternal  life  ?  If 
you  can  answer  these  questions  in  the  affirm- 
ative, /  know  that  ye  seek  Jesus  which  was 
crucified. 


-.-• 


110 


APRIL  22. 


— And  I  also  know,  that  ye  have  nothing 
to  fear.  "  Fear  not  ye." — Fear  not  that  you 
have  a  graceless  heart — the  very  seeking  is 
a  token  for  good.  It  cannot  be  the  effect  of 
Nature — that  which  is  of  the  flesh,  is  flesh ; 
but  that  which  is  of  the  Spirit,  is  spirit.  They 
that  are  after  the  flesh,  do  mind  the  tilings  of 
the  flesh ;  but  they  that  are  after  the  Spirit, 
the  things  of  the  Spirit — Fear  not  that  your 
search  will  be  successless.  Had  he  a  mind  to 
kiL  you,  he  would  not  have  shown  you  such 
things  as  these.  His  aim  in  making  you  sen- 
sible of  your  condition,  was  not  tc  render  you 
miserable,  but  to  endear  himself;  and  to  draw 
rbrth  your  souls  after  him.  You  shall  not  be 
disappointed.  You  may  be  tried,  but  he  will 
appear  to  your  joy.  Did  any  ever  seek  him 
in  vain  ]  Can  he  deny  himself?  They  that 
sow  in  tears  shall  reap  in  joy.  Blessed  are 
they  that  do  hunger  and  thirst  after  right- 
eousness, for  they  shall  be  filled. — Fear  not, 
that  you  shall  fall  under  the  power  of  any 
evil.  From  what  evil  are  you  not  secured ] 
Is  it  temporal  want  ]  The  young  lions  may 
lack,  and  suffer  hunger ;  but  they  that  seek 
the  Lord  shall  not  want  any  good  thing.  Is 
it  the  penalty  of  the  Law  ]  He  has  redeemed 
you  from  the  curse  of  the  law,  having  been 
made  a  curse  for  you.  Is  it  sin  ]  Sin  shall 
not  have  dominion  over  you  ;  for  ye  are  not 
under  the  law,  but  under  grace.  Is  it  the 
world  ]  This  is  the  victory  that  overcometh 
the  world ;  even  our  faith.  Is  it  Satan  1  The 
God  of  peace  will  bruise  Satan  under  your 
feet,  shortly.  Is  it  death  ]  He  has  abolished 
death.  O  death,  where  is  thy  sting]  O 
grave,  where  is  thy  victory  ]  "  Nay,  in  all 
these  things  we  are  more  than  conquerors 
through  him  that  loved  us.  For  I  am  per- 
suaded, that  neither  death,  nor  life,  nor  an- 
gels, nor  principalities,  nor  powers,  nor 
things  present,  nor  things  to  come,  nor 
height,  nor  depth,  nor  any  other  creature, 
shall  be  able  to  separate  us  from  the  love  of 
God,  which  is  in  Christ  Jesus  our  Lord." 


APRIL  22. 

"  It   came  to  pass,  when  the  ark  set  forward, 
that  Moses  said,   Rise  up,  Lord,  and   let 
thine  enemies  be  scattered  ;  and  let  them  that 
hate  thee  fee  before  thee.    And  when  it  rest- 
ed, he  said,  Return,  0  Lord,  unto  the  many 
thousands  of  Israel." — Numb.  x.  35,  36. 
We    might  have    expected   that  Aaron 
would  have  done  this,  as  he  was  the  high 
priest.     But  Moses  was  the  leader  and  com- 
mander of  the  people ;  and  he  was  not  offer- 
ing sacrifice,  or  burning  incense — in  which 
he  would  have  offended:  but  performing  a 
duty  of  natural,  as  well  as  revealed  religion. 
This  is  binding  upon  all ;  and  especially  upon 
public  men.     Thus  Solomon,  though  a  king, 
kneeled  on  a  scaffold  of  wood  at  the  dedica- 
tion of  the  temple  ;  and  led  himself  the  pray- 


ers of  the  nation.  Princes,  officers,  magis- 
trates, masters  of  families,  should  all  be  mm 
of  prayer.  Relative,  as  well  as  personal 
claims,  bind  them  to  the  duty. 

It  would  seem  that  Moses,  always  on  these 
occasions,  employed  the  same  terms.  Our 
Lord  also,  in  the  garden,  prayed  three  times, 
saying  the  same  words.  It  is  obvious  from 
hence,  that  whatever  advantages  extempora- 
neous prayer  possesses — and  it  has  many — 
yet  forms  of  prayer  cannot  be  in  themselves 
improper,  in  public  or  in  private. 

As  Moses  thus  addressed  God  at  the  com- 
mencement, and  the  conclusion  of  every 
march — does  it  not  behove  us  to  acknowledge 
Him  in  all  our  ways  ]  and  with  prayer  to  be- 
gin and  end  every  day  ]  every  meal  ]  every 
ordinance]  every  enterprise]  every  jour- 
ney ]  every  going  out  and  every  coining  in  ] 

Especially  let  us  think  of  those  short  and 
sublime  addresses  in  our  travelling  heaven- 
ward, through  this  wilderness  world. 

Here  is  the  marching  prayer — "  Rise  up, 
Lord,  and  let  thine  enemies  be  scattered; 
and  let  them  that  hate  thee  flee  before  thee." 
That  is — "  Before  we  move,  we  commend 
ourselves  to  thy  guidance,  and  guardian  care, 
and  almighty  agency.  We  are  passing  not 
only  through  strange,  but  hostile  regions. 
There  are  foes,  open  or  concealed,  which 
would  hinder  our  progress — rob  us — wound 
us — destroy  us.  But  we  are  thy  charge,  and 
engaged  in  thy  cause.  They  that  hate  us 
hate  thee.  Our  enemies  are  thy  enemies. 
And  formidable  as  they  are,  Thou  canst  as 
easily  vanquish  them  as  the  sun,  rising  in  his 
strength,  can  disperse  the  shadows  that  seem 
to  oppose  his  march."  Let  us  realize  this, 
and  we  shall  feel  enough  to  animate  us  to  go 
forward,  though  men,  though  devils,  beset  our 
path.  "  The  Lord  is  my  light  and  my  salva- 
tion ;  whom  shall  I  fear  ]  The  Lord  is  the 
strength  of  my  life;  of  whom  shall  I  be 
afraid]  Though  an  host  should  encamp 
against  me,  my  heart  shall  not  fear :  though 
war  should  rise  against  me,  in  this  will  1  be 
confident" 

Here  is  the  resting  prayer — "  Return,  O 
Lord,  unto*  the  many  thousands  of  Israel." 
That  is — If  Thou  goest  on,  in  vain  we  are 
left.  What  can  we  do  without  thee  in  our 
encampment,  any  more  than  in  our  march  ] 

Thy  presence  is  our  security,  our  treasure, 
our  glory,  our  joy.  What  is  any  station  with- 
out thee  ] — How  can  its  duties  be  discharged  ] 
its  trials  be  endured  ]  its  comforts  be  sancti- 
fied ]  But  every  residence  with  thee  is  en- 
nobled and  blessed.  Heaven  is  the  only  ta 
bernacle  of  God  with  men. — Thus  the  two 
disciples,  when  the  Lord  made  as  if  he  would 
have  gone  farther,  constrained  him,  saying, 
It  is  toward  evening,  and  the  day  is  far  spent 
— and — did  he  refuse  ]  He  went  in  to  tarry 
with  them.  Do  we  thus  prize  him  ]  Do  we 
thus  pray  that  he  would  go  where  we  go,  ard 


APRU  23. 


Ill 


dwe  I  wnere  we  dwell  ]  If  not,  we  have  a 
poor  prospect  before  us.  If  we  can  live  with- 
out God  with  us  in  this  world,  we  must  live 
without  him  in  another.  But  if  our  souls 
cleave  to  Hun,  and  cry,  "  Cast  me  not  away 
from  thy  presence,  and  take  not  thy  Holy 
Spirit  from  me" — we  may  rejoice  in  the  pro- 
mise, "  I  will  never  leave  thee,  nor  forsake 
thee."      • 

— But  let  me  not  here  overlook  two  things. 
First,  The  number  of  his  people — "  The  many 
thousands  of  Israel."  "  For,"  unless  we  send 
out  ignorance  and  bigotry  to  count  them, "  who 
can  count  the  dust  of  Jacob,  and  the  number  of 
the  fourth  part  of  Israel  1"  And  the  Lord  add 
to  his  people,  how  many  soever  they  be,  a 
thousandfold  !  Secondly,  We  should  be  con- 
cerned for  the  whole  Israel  of  God.  They 
all  belong  to  us.  They  are  all  fellow-citizens 
of  the  same  community;  branches  of  the  same 
household;  members  of  the  same  body.  They 
are  more  intimately  related,  and  ought  to  be 
more  endeared  to  us,  than  any  earthly  friends, 
or  natural  relations. 

— Pray  therefore  for  the  peace  of  Jerusa- 
lem. For  your  brethren  and  companions' 
sakes,  say,  Peace  be  within  thy  walls,  and 
prosperity  within  thy  palaces. — "  Return,  O 
Lord" — not  unto  our  family,  or  tribe ;  not 
unto  the  thousands  of  Episcopalians  or  Dis- 
senters— but  "  unto  the  many  thousands  of 
Israel."  "  Grace  be  with  all  them  that  love 
our  Lord  Jesus  Christ  in  sincerity."  And 
"As  many  as  walk  according  to  this  rule, 
peace  be  on  them  and  mercy,  and  upon  the 
Israel  of  God." 


APRIL  23. 

"  From  the  end  of  the  earth  -will  I  cry  unto  thee, 
■when  my  heart  is  overwhelmed :  lead  me  to 
the  Rock  that  is  higher  than  I.  For  thou  hast 
been  a  shelter  for  me,  and  a  strong  to-wer 
from  the  enemy" — Psalm  Ixi.  2,  3. 

He  does  the  most  important  service,  who 
instructs  us  to  pray.  We  may  here  learn 
much  from  the  example  of  David. 

— Hoio  would  he  pray  ]  "  I  will  cry  unto 
Thee."  Crying  is  a  substitute  for  speech; 
and  also  the  expression  of  earnestness.  A 
child  can  cry,  long  before  it  can  articulate; 
and  its  cries  as  much  move  the  parent,  as  any 
eloquence  of  words.  A  person  in  great  dan- 
ger, or  want,  or  pain,  not  only  utters  himself, 
but  cries  out,  and  often  aloud,  according  to 
the  pressure  of  his  feelings.  Let  me  pray  as 
I  can.  I  may  not  be  able  to  express  my  de- 
sires as  some  do ;  but,  if  I  am  deeply  affected 
by  them,  and  they  spring  from  a  broken  heart 
and  a  contrite  spirit,  they  shall  not  be  des- 
pised. 

— Where  would  he  pray]  "From  the 
tnds  of  the  earth  will  I  cry  unto  Thee."   He 


means  any  condition,  however  desolate  oi 
distant — distance  of  place  being  put  for  great- 
ness of  extremity.  Sometimes  we  may  be 
thrown  into  situations  the  most  trying  and 
remote  from  human  aid.  But  wherever  we 
are,  God  is  there  to  hear  and  succour  us. 
Thus  Joseph  found  him,  when  sold  into  Egypt 
and  John,  when  he  was  exiled  in  Patmos; 
and  Paul,  when  tossed  far  off  upon  the  sea. 
We  are  as  near  the  Throne  of  Grace  in  one 
place  as  another.  Prayer  can  reach  Him, 
wherever  we  are,  in  a  moment,  in  the  twink- 
ling of  an  eye.  "While  they  speak  I  will 
answer ;  and  before  they  speak  I  will  hear." 

— When  would  he  pray?  "  When  my 
heart  is  overwhelmed."  Not  that  he  would 
restrain  prayer  at  other  times :  we  are  to  pray 
without  ceasing.  It  is  the  character  of  a 
hypocrite,  that  he  will  not  always  call  upon 
God.  There  are  birds  who  only  make  a  noise 
at  the  approach  of  bad  weather;  and  there 
are  persons  who  only  pour  out  a  prayer  when 
God's  chastening  hand  is  upon  them.  But 
what  should  we  think  of  a  neighbour  or  friend, 
who  never  called  upon  us,  but  when  he  want- 
ed to  borrow,  or  to  beg  ? — Yet,  what  is  always 
proper,  may  be  sometimes  peculiarly  seasona- 
ble, natural,  and  necessary.  And  this  is  the 
case  when  we  are  in  trouble  and  affliction. 
Therefore  says  God,  Call  upon  me  in  the  day 
of  trouble.  The  answer  will  in  due  time  re- 
lieve and  deliver.  The  exercise  will  imme- 
diately soothe  and  sanctify.  Is  any  afflicted  * 
Let  him  pray. 

— For  what  would  he  pray  1  "  Lead  me  to 
the  Rock  that  is  higher  than  I"  What  means 
he  by  this  Rock,  but  something  which  could 
afford  him  support,  when  he  was  ready  to  be 
swallowed  up  "J  The  perfections  of  Jehovah ; 
the  everlasting  Covenant;  the  doctrine  of 
Providence ;  the  Lord  Jesus,  who  is  our  hope 
— This  is  the  rest,  and  this  is  the  refreshing. 
And  yet,  when  the  relief  is  provided,  and 
when  we  see  it  too,  we  cannot  reach  it  of  our- 
selves. We  need  a  divine  agency  to  conduct 
us  to  it.  We  live  in  the  Spirit,  and  walk  in 
the  Spirit 

— Whence  does  he  derive  his  encourage- 
ment to  pray  1  "  For  Thou  hast  been  a  shel- 
ter for  me,  and  a  strong  tower  from  the  ene- 
my." Nothing  can  be  more  confirming  and 
exciting,  than  the  review  of  God's  former  in- 
terpositions on  our  behalf:  and  to  reason 
from  what  he  has  been,  to  what  he  will  be ; 
and  from  what  he  has  done,  to  what  he  will 
do.  For  he  is  the  same  yesterday,  to-day, 
and  for  ever.  And  they  that  know  his  Name 
will  put  their  trust  in  him. 

"  His  love,  in  time  past. 

Forbids  me  to  think 
He  'II  leave  me,  at  last 

In  trouble  to  sink. 
Each  sweet  Ebenezer 

I  have  in  review. 
Confirms  his  good  pleasure 

To  help  me  quite  through.' 


112 


APRIL  24. 


APRIL  24. 


"  But  now  they  are  hid  from  thine  eyes" 
Luke  xix.  42. 

When  Pharaoh  saw  there  was  respite,  he 
aardened  his  heart.  Solomon  tells  us,  Because 
sentence  against  an  evil  work  is  not  executed 
speedily,  therefore  the  hearts  of  the  sons  of 
men  are  fully  set  in  them  to  do  evil.  But 
God's  keeping  silence  is  not  approbation.  His 
long-suffering  is  not  even  connivance.  He 
can  be  merciful,  without  allowing  us  to  trifle, 
and  insult  him  for  ever.  His  patience  has  its 
rules  and  its  bounds.  And  Jerusalem  knew 
this. 

— Much  has  been  said  on  what  is  termed  a 
day  of  grace;  and  much  which  we  neither 
admire  or  believe.  We  are  not  authorised  to 
say  any  one  is  beyond  hope,  while  he  is  yet 
in  life.  Manasseh  would  have  seemed  very 
likely  to  be  such  a  desperate  character ;  but 
he  obtained  mercy. 

"And  while  the  lamp  holds  nut  to  burn, 
The  vilest  sinner  may  return." 

If  we  cannot  view  any  of  our  fellow-crea- 
tures as  beyond  the  possibility  of  salvation,  so 
we  have  no  rule  by  which  we  can  absolutely 
determine  against  ourselves — Yet  there  are 
several  things  of  fearful  import,  to  which  we 
do  well  to  attend. 

First.  The  language  of  the  Word  of  God 
is  fearful.  "Ephraim  is  joined  to  idols;  let 
him  alone."  "  Israel  would  none  of  me ;  so  I 
gave  them  up  to  their  own  hearts'  lust." 
"  In  thy  filthiness  is  lewdness :  because  I  have 
purged  thee,  and  thou  wast  not  purged,  thou 
shalt  not  be  purged  from  thy  filthiness  any 
more,  till  I  have  caused  my  fury  to  rest  upon 
thee."  "  If  we  sin  wilfully  after  that  we  have 
received  the  knowledge  of  the  truth,  there  re- 
maineth  no  more  sacrifice  for  sins ;  but  a  cer- 
tain fearful  looking-for  of  judgment  and  fiery 
indignation,  which  shall  devour  the  adversa- 
ries." "  Because  I  have  called,  and  ye  re- 
fused :  I  have  stretched  out  my  hand,  and  no 
man  regarded :  but  ye  have  set  at  nought  all 
my  counsel,  and  would  none  of  my  reproof: 
I  also  will  laugh  at  your  calamity  ;  I  will 
mock  when  your  fear  cometh."  "Behold, 
now  is  the  accepted  time :  behold,  now  is  the 
day  of  salvation."  We  offer  no  commentary 
on  these  passages — but,  surely,  their  language 
is  fearful. 

Secondly.  We  know  that  final  impenitency 
is  irrecoverably  hopeless ;  and  with  life  all 
our  opportunities  end — and  this  is  fearful.  It 
would  not  be  kindness,  but  cruelty,  to  flatter 
nen  with  a  contrary  expectation.  Search 
the  Scripture,  and  you  will  always  find  a  dif- 
ference between  the  present  and  the  future. 
One  is  a  state  of  trial,  the  other  of  decision. 


The  one  is  sowing,  the  other  leapmg:  and 
whatsoever  a  man  soweth,  that  shall  he  also 
reap.  Is  not  this  sufficient  to  induce  us  to 
seek  the  Lord  while  he  may  be  found ;  and 
to  call  upon  him  while  he  is  near ! 

Thirdly.  This  life,  upon  which  every  thing 
depends,  is  very  brief— this  is  fearful.  Look 
at  the  images  of  Scripture :  a  flower  of  the 
field ;  a  flood  ;  a  watch  in  the  night ;  a  dream ; 
a  vapour.  Consider  the  deaths  that  come 
under  your  own  observation.  Observe  the 
frailty  of  your  frame.  Remember  the  num- 
berless diseases,  and  accidents  to  which  you 
are  exposed.  Think  of  your  pulse,  where 
the  question  is  asked  sixty  times  every 
minute,  whether  you  shall  live  or  die — and 
then  you  may  well  exclaim — 

"  Great  God !  on  what  a  slender  thread 
Hang  everlasting  things  ! 
The  eternal  state  of  all  the  dead 
Upon  life's  feeble  strings!" 

Fourthly.  Our  continuance  here  is  as  un- 
certain as  it  is  short — this  is  fearful.  "  I  have 
not  had,"  said  a  good  man,  "  a  to-morrow  for 
years."  It  would  be  well  if  we  had  not.  In- 
deed, we  have  not  in  reality,  whatever  we 
may  have  in  imagination.  "  Boast  not  thy- 
self of  to-morrow ;  for  thou  knowest  not  what 
a  day  may  bring  forth." 

Fifthly.  Before  this  short  and  uncertain 
period  terminates,  many  opportunities  and 
advantages  may  elapse,  to  return  no  more — 
this  is  fearful.  Many  convictions  may  die 
away,  no  more  to  be  renewed  again  unto  re- 
pentance. We  may  be  deprived  of  reason  ; 
and  religion  can  only  operate  through  the 
medium  of  thought.  Old  age  helps  on  in- 
sensibility ;  and  before  we  are  aware,  though 
unpardoned  and  unrenewed,  we  may  become 
incapable  of  a  moral  change.  The  Gospel 
may  be  removed  from  us.  We  may  be  placed 
where  it  is  not  in  our  power  to  attend  it.  We 
may  become  deaf,  or  blind.  Sickness  may 
confine  us  to  a  room  of  pain,  or  a  bed  of 
languishing.  The  influences  necessary  to 
render  the  means  of  grace  effectual  may  be 
withholden.  Though  Paul  plants,  and  Apol- 
los  waters,  God  alone  gives  the  increase  :  and 
though  we  can  do  nothing  to  deserve  his 
grace,  we  may  provoke  his  anger ;  and  he 
may  judicially  give  us  up  to  a  reprobate 
mind.  The  heart  is  hardened  through  the 
deceitfulness  of  sin — and  no  less  so — by 
familiarity  with  divine  things.  And  is  not 
this  the  case  with  many  1  Once  their  con- 
sciences smote  them.  They  dropped  a  tear 
upon  their  Bible.  When  walking  alone, 
among  the  works  of  God,  they  prayed,  "  Lord, 
I  am  thine ;  save  me."  But  Felix  no  more 
trembles.  And  the  Gadarenes  have  besought 
the  healer  of  their  neighbours,  and  the  re- 
prover of  their  sin,  to  depart  out  of  their 
coasts. 


APRIL  25. 


119 


APRIL  25. 


*lu  the  morning,  rising  up  -a  great  -while  be- 
fore day,  he  -went  out,  and  departed  into  a 
solitary  place,  and  there  prayed." — Mark.  i. 
•15. 

And  yet  he  had  been  greatly  occupied  the 
whole  of  the  day  preceding  this.  We  think 
little  of  time ;  but  he  never  passed  an  idle 
hour.  The  whole  of  his  life  said,  I  must 
work  the  works  of  Him  that  sent  me,  while 
it  is  yet  day :  the  night  cometh  wherein  no 
man  can  work.  He  was  really  a  man ;  he 
took  our  infirmities :  and  wearied  nature  re- 
quired repose :  but  he  distinguished  between 
the  necessary  and  the  needless;  and  even 
between  refreshment  and  indulgence ;  and 
while  he  enjoined  self-denial  upon  his  dis- 
ciples, as  the  very  first  lesson  in  his  school, 
"  he  pleased  not  himself." 
*  It  is  allowed,  that  as  to  the  measure  of 

sleep,  no  one  rule  can  be  laid  down  for  all. 
Some  require  more  than  others.  But  it  is 
questionable  whether  the'  require  much 
more.  Yea,  it  may  be  questioned,  whether 
they  require  any  more,  as  to  length.  What 
they  want  more  of  is  better  sleep :  and  the 
quality  would  be  improved  by  lessening  the 
quantity.  Let  those  who  are  now  so  wake- 
ful, and  restless,  and  can  only  sleep  sound 
when  they  ought  to  be  rising — let  them  try 
the  expedient,  and  see  whether  a  few  hours 
of  sweet  and  solid  sleep  be  not  preferable  to 
the  privilege  of  being  bedridden,  rather  than 
of  enjoying  repose. 

We  should  also  inquire  too,  whether  we 
have  not  produced  the  habit  itself  that  now 
demands  so  much  to  satisfy  it.  If  so,  we  are 
accountable  for  the  cause,  as  well  as  the  effect 
— We  should  also  be  always  fearful  and 
suspicious  when  our  reasonings  and  pleadings 
are  on  the  side  of  gratification  and  ease.  It 
is  here,  where  nothing  sinful  is  thought  of, 
and  no  danger  appears ;  it  is  here  we  pecu- 
liarly need  the  admonition,  Watch  and  pray, 
lest  ye  enter  into  temptation.  The  spirit  in- 
deed is  willing,  but  the  flesh  is  weak. 

— Some  live  only  to  do  evil.  We  do  not 
w  ish  them  to  rise  early.  They  are  only  harm- 
less  while  they  sleep. 

— Some  live  a  life  of  mere  indolence  and 
ease.  They  are  indeed  free  from  vice,  but 
they  have  no  useful  employment  It  is  of 
little  importance  at  what  time  they  rise. 
There  is  very  little  difference  between  their 
sleeping  and  wakeful  hours.  The  one  is  as 
barren  as  the  other  of  any  active  endeavours 
to  glorify  God,  or  serve  their  generation,  or 
work  out  their  own  salvation. 

But  surely  there  are  some  who  feel  that 
life  is  infinitely  important :  who  know  that 
they  are  placed  here  to  gain  good  and  to  do 
good :  who  remember  that  the  only  opportuni- 
ties they  have  for  both,  are  short  and  uncer- 
tain—Surely these  will  not  sleep  as  do  others 
P  10* 


— Surely  these  urill  fee*,  the  excitement  ant'. 
reproach — It  is  high  time  to  awake  out  of 
sleep — They  that  sleep,  sleep  in  the  night. 

— In  a  word,  has  not  early  rising  every  re 
commendation]  Is  it  not  physically  advan- 
tageous] Is  it  not  better  for  health  T  Con- 
sult your  strength,  your  appetite,  your  nerves, 
your  spirits,  your  complexion.  Ask  your 
physician.  Is  there  a  medical  man  upon 
earth  that  would  risk  his  reputation  by  a  con- 
trary opinion  7  Sinclair,  in  his  volumes  on 
health  and  longevity,  remarks,  that  though 
those  who  lived  to  a  very  great  age  differed 
in  many  things,  they  all  resembled  each  other 
here.  There  was  not  one  of  them  but  rose 
early. 

— Is  it  not  desirable  as  to  our  civil  con- 
cerns 7  What  an  advantage  has  a  tradesman 
by  early  rising  1  in  planning  and  arranging 
his  concerns  for  the  day  1  in  forwarding  his 
work,  and  placing  it  under  his  command? 
and  in  having  leisure  for  any  incidental  en- 
gagement, without  stopping  or  deranging  the 
usual  course  of  his  calling  1 — While  another, 
who  has  said,  A  little  more  sleep,  a  little 
more  slumber ;  and  who  begins  at  ten  what 
he  should  have  commenced  at  six;  is  thrown 
into  haste  and  confusion ;  hurries  on  to  over- 
take himself;  finds  through  the  day  his  duty 
a  turmoil ;  and  feels  himself  a  drudge.  If 
we  turn  from  the  shop  and  look  into  the 
family,  what  a  difference  between  the  early 
and  late  mistress !  and  the  early  and  the  late 
servant !  Even  those  who  do  not  practise 
early  rising  themselves  plead  for  the  import- 
ance of  it  in  their  domestics,  and  would  never 
engage  them  without  it  Indeed  the  reputa- 
tion of  every  individual,  whatever  be  his  con- 
dition in  life,  is  concerned  in  it;  and  his 
character,  in  the  feelings  of  others,  is  unavoid- 
ably lowered  by  late  rising,  unless  there  be  a 
known  and  justifiable  cause. 

— Above  all,  is  it  not  morally  important  7 
The  Heathens  said,  the  morning  was  the 
friend  to  the  muses.  It  is  surely  a  friend  to 
the  graces.  If  it  be  the  best  time  for  study, 
it  is  also  the  best  time  for  devotion.  It  is 
better  to  go  from  prayer  to  business  than  from 
business  to  prayer.  Intercourse  with  God 
prepares  us  for  our  intercourse  with  our  fel- 
low-creatures;  and  for  every  occurrence, 
whether  pleasing  or  painful.  Who  would  go 
out  in  the  morning,  not  knowing  what  a  day 
may  bring  forth,  and  feeling  his  ignorance, 
and  weakness,  and  depravity,  and  danger— 
without  retiring  first  and  committing  himself 
to  God  ?  Boerhaave,  the  celebrated  physician, 
rose  early  in  the  morning,  and,  through  life, 
his  practice  was  to  retire  an  hour  for  private 
prayer  and  meditation.  This,  he  often  told 
his  friends,  gave  him  firmness  and  vigour  for 
the  business  of  the  day.  He  commended  it, 
therefore,  from  experience,  as  one  of  the  best 
rules  of  life.  The  great  Judge  Hale,  too, 
rose  early,  and  retired  for  prayer,  and  read 


114 


APRIL  26. 


i  portion  of  God's  Word ;  without  which,  he 
said,  nothing  prospered  with  him  all  the  day. 
But  see  the  I  ord  of  all ! !— What  did  He  1 


APRIL  26. 

*  Sitting  at  the  feet  of  Jesus." — Luke  viii.  35. 

— This  was  a  place  of  nearness.  Love 
longs  to  oe  near  its  attraction — and  this  man 
now  loves  his  benefactor,  and  feels  his  obli- 
gations to  his  pity  and  power. 

— It  was  a  place  of  safety.  He  naturally 
dreaded  the  return  of  the  malady,  and  the 
devils  gaining  possession  of  him  again — he 
therefore  keeps  close  to  his  Deliverer. 

It  was  the  place  of  instruction.  The  two 
former  purposes  might  have  been  answered 
by  his  sitting  at  the  side  of  Jesus.  But  sitting 
at  his  feet  was  the  position  and  posture  of  a 
learner.  "  They  sat  down  at  his  feet,"  says 
Moses,  when  God  was  on  the  top  of  Horeb, 
and  the  people  at  the  bottom,  and  received  of 
his  words.  Isaiah,  speaking  of  Abraham,  says, 
"God  called  him  to  his  feet,"  Martha  had 
a  sister,  "  who  also  sat  at  Jesus'  feet."  Saul 
of  Tarsus  "  was  brought  up  at  the  feet  of  Ga- 
maliel." In  all  these  instances  there  is  a  re- 
ference to  the  ancient  and  Eastern  custom — 
when  the  master  occupied  a  higher  seat,  and 
the  scholars  were  sitting  at  his  feet — as  here- 
by he  had  them  in  view,  and  they  were  re- 
minded, by  their  very  place,  of  the  reverence 
and  submission  which  became  them,  as 
learners. 

This  is  the  place  we  should  all  be  found  in. 
But  how  is  it  possible  for  us  to  sit  at  his  feet 
now  1  He  said,  I  am  no  more  in  the  world : 
and  the  heavens  have  received  him  till  the 
restitution  of  all  things.  It  is  true,  he  is  no 
longer  here,  corporeally ;  but  he  is  here  spiri- 
tually.   He  is  not  visible,  but  he  is  accessible. 

We  have  his  Throne,  and  his  House,  and 
his  Word,  and  his  ministers,  and  his  ordi- 
nances— We  have  himself:  for  he  has  said, 
Lo !  I  am  with  you  alway,  even  unto  the  end 
of  the  world.  Where  two  or  three  are  ga- 
thered together  in  my  Name,  there  am  I  in 
the  midst  of  them — We  can,  therefore,  sit  at 
his  feet.  And,  in  recommendation  of  this 
place,  let.  us  observe  the  excellences  of  the 
Master,  and  the  advantages  of  his  disciples ; 
for  the  one  involves  the  other. 

And  here  we  must  not  overlook  the  digni- 
ty of  his  character.  A  tutor  seems  to  shed 
lustre  over  his  pupils ;  and  scholars  have  al- 
ways prided  themselves  in  the  name  of  an 
illustrious  preceptor.  A  young  Israelitish 
prophet  would  have  boasted  in  having  been  in 
the  school  of  Samuel,  or  Elijah.  How  far 
did  the  Queen  of  Sheba  come  to  hear  the 
wisdom  of  Solomon ! — But,  behold,  a  greater 
than  Solomon  is  here  !— 'One  fairer  than  the 
children  of  men — He  is  Lord  of  all.  See  that 
poor,  despised  Christian.     He  is  debarred 


every  seat  of  learning  among  men;  but  he  id 
under  a  Divine  instructor,  and  such  honour 
have  all  his  saints.  For  so  highly  are  they  re 
lated ;  so  peculiar  is  their  destination ;  so  sub- 
lime are  the  stations  they  are  to  fill,  and  the 
functions  they  are  to  discharge,  as  kings  and 
priests  unto  God  for  ever ;  that  their  educa- 
tion is  not  entrusted  to  a  creature — All  thy 
children  shall  be  taught  of  the  IiOrd. 

There  is,  also,  the  perfection  of  his  ability. 
In  fiim  are  hid  all  the  treasures  of  wisdom  ami 
knowledge.  Other  teachers  may  be  mista- 
ken, and  they  may  deceive  us.  They  cannot, 
therefore,  deserve  our  implicit  and  absolute 
confidence.  But  he  knows  every  thing,  and 
every  thing  perfectly.  We  cannot,  therefore, 
rely  too  much  on  his  decisions.  Heaven  and 
earth  may  pass  away  ;  but  His  word  shall  not 
pass  away. 

There  is  the  kindness  of  his  manner.  Men 
often  discourage,  and  intimidate  learners,  by 
their  distance,  hastiness,  and  austerity.  They 
have  not  long-suffering,  and  gentleness,  and 
tenderness  enough,  to  attract  and  attach  the 
very  soul  of  the  pupil ;  to  soften  and  shame 
him,  if  perverse;  to  fix  bim,  if  roving  and  vola- 
tile ;  to  inspire  him  with  confidence,  if  timid ; 
and  to  produce  in  him  at  once,  that  freedom 
and  application  of  mind,  so  essential  to  im- 
provement, and  so  incompatible  with  agitation 
and  confusion  of  spirit.  For  something  besides 
talent — and  may  we  not  say  something  beyond 
talent  1 — is  required  in  a  teacher.  In  propor- 
tion to  the  greatness  of  his  knowledge,  and 
the  quickness  and  facility  of  his  apprehension, 
a  master  will  be  tried  by  the  imperfections  of 
his  scholars;  and  the  scholars  will  be  the 
more  liable  to  be  abashed,  and  depressed. 
Conscious  of  their  ignorance,  and  inability, 
and  slowness,  they  will  be  reluctant,  and 
afraid  to  give  up  themselves  to  such  a  supe- 
rior tutor — unless  he  has  o^her  qualities ;  and 
such  a  tutor  will  not  be  very  likely  to  waste, 
as  he  would  suppose,  his  time  and  talents, 
upon  such  unpromising  subjects.  But  we 
sit  at  the  feet  of  One,  whose  condescension 
equals  his  greatness.  He  will  stoop  to  teach 
me,  even  where  I  must  begin.  He  will  ac- 
commodate himself  to  my  wants,  and  weak- 
ness. He  will  repeat  his  lessons.  He  wil 
give  me  line  upon  line,  precept  upon  precept, 
here  a  little  and  there  a  little — and  upbraid 
not.  Thus  he  taught  his  immediate  disciples, 
as  they  were  able  to  bear  it,  and  loved  them 
to  the  end,  notwithstanding  their  mistakes 
and  infirmities.  And  thus  he  said  to  his 
hearers ;  Learn  of  me,  for  I  am  meek  and 
lowly  in  heart  Does  he  not  refer  to  himseh 
in  these  attributes  as  a  motive,  as  well  as  an 
example  1  As  much  as  to  say,  "  You  need 
not  be  afraid  to  place  yourselves  under  mv 
care — I  will  deal  tenderly  with  you." 

— There  is  also  the  efficiency  of  his  tui- 
tion. None  teaches  like  him.  Other  mas- 
*ers  teach,  but  they  cannot  make  their  pin  ilf 


APRIL  27 


115 


cam.  Thej  can  improve,  but  they  cannot 
jnpart  ability :  and  without  some  aptitude 
for  an  art  or  science,  little  progress  will  be 
made  under  the  best  efforts.  What  could 
Handel  or  Haydn  have  done  with  a  clown, 
without  any  taste  or  ear  for  music  1  But  Jesus 
gives  the  capacity  and  the  disposition  he  re- 
quires. He  furnishes,  not  only  the  medium, 
but  the  faculty  of  vision.  He  makes  the  blind 
to  see.  And  though,  like  the  morning,  we  set 
off  with  a  few  rays  only,  our  path  is  like  that 
of  the  shining  light  that  shineth  more  and 
more  unto  the  perfect  day. 

But  what  are  the  instructions  he  gives ! 
What  is  all  other  knowledge  compared  with 
mis  ]  Ask  Paul :  he  wasa  man  of  genius  and 
learning ;  he  did  not  despise  science — yet  he 
exclaims,  "  Yea,  doubtless,  and  I  count  all 
things  but  loss  for  the  excellency  of  the 
knowledge  of  Christ  Jesus  my  Lord."  Of 
other  knowledge  we  may  be  destitute,  and 
yet  safe.  But  this  is  life  eternal.  Other 
knowledge  leaves  us  as  it  finds  us;  yea,  it 
often  injures  the  possessor ;  and  talent  caters 
for  depravity.  But  a  man  at  his  feet  feels  his 
words  to  be  spirit  and  life.  He  is  taught  to 
deny  ungodliness  and  worldly  lusts,  and  to 
live  soberly,  righteously,  and  godly  in  the 
present  world.  In  other  cases,  "in  much 
wisdom  there  is  much  grief;  and  he  that  in- 
creaseth  knowledge,  increaseth  sorrow ;"  but, 
"  Blessed  are  the  people  that  know  the  joyful 
sound."  The  burden  of  guilt  is  removed,  and 
they  enter  into  rest  They  cast  all  their  care 
on  Him,  who  careth  for  them.  Their  minds 
are  kept  in  perfect  peace.  They  can  not 
only  bear,  but  enjoy  solitude.  Even  in  the 
midst  of  trouble  they  are  revived ;  and  re- 
joice] in  hope  of  the  glory  of  God — How 
Bweet  are  his  words  unto  their  taste!  yea, 
sweeter  than  honey  to  their  mouth  ! 

No  wcnder,  therefore,  the  disciple  prizes 
his  privilege,  and  cannot  be  seduced  from  his 
Master's  feet  He  has  been  taught  the  truth 
as  it  is  in  Jesus.  He  knows  the  truth ;  and 
the  truth  has  made  him  free.  And,  therefore, 
upon  the  question,  when  others  are  offended, 
"  Will  ye  also  go  away  V  he  answers,  with 
Peter— Where  can  we  do  so  well  1  Lord,  to 
whom  shall  we  go?  To  sin  1  That  hath 
ruined  us.  To  the  world  1  That  has  deceiv- 
ed us.  To  the  Heathen  philosophers]  Their 
foolish  hearts  are  darkened.  To  the  Chief 
Priests  and  Pharisees  ?  They  are  the  blind 
leading  the  blind.  To  the  Law !  That  roars, 
and  names  despair.  To  Moses  1  He  wrote 
of  thee.  To  thee  gave  all  the  Prophets  wit- 
ness. Lord,  to  whom  should  we  go,  but  unto 
rtiee?     Thou  hast  the  words  of  eternal  life. 


APRIL  27. 

"  Members  one  of  another." — Rom.  xii.  5. 
All  mankind  are  joined  together  by  a  con- 
nexion which  only  death  can  dissolve.     The 


remoteness  of  the  situation  in  which  we  are 
placed  does  not  hinder  this  connexion,  but 
rather  strengthens  it  We  see  this  in  the 
traffic  of  different  nations,  and  their  mutual 
exchange  of  commodities.  The  inhabitants 
of  one  region  cultivate  the  productions  of  the 
ground,  and  produce  articles  of  manufacture 
for  the  use  of  those  of  another ;  and  those  of 
another  do  the  same  in  return  for  them ;  and 
we  sometimes  find  the  four  quarters  of  the 
globe  in  the  furniture  of  one  house,  or  the  pro- 
visions of  one  table.  The  sea,  which  seemed 
likely  to  separate  the  dwellers  upon  earth, 
has,  in  the  progress  of  science  and  arts,  ren- 
dered them  accessible  to  each  other;  and 
navigation  has  become  the  principal  medium 
of  trade. 

There  are  various  distinctions  in  life ;  and 
the  Scripture  does  not  discountenance  them. 
Neither  are  we  to  view  them  as  selfish,  or 
terminating  only  in  the  advantage  of  the  supe- 
rior ranks.  The  lowest  are  useful,  as  well  as 
the  highest  The  rich  benefit  the  poor ;  and 
the  poor  labour  for  the  rich.  The  king  is  the 
protector  of  his  subjects ;  and  every  subject 
contributes  to  the  support  of  the  king :  the 
king  is  served  by  the  labour  of  the  field. 
There  is  no  such  thing  as  independence ;  and 
were  it  not  for  ignorance  and  pride,  we  should 
never  think  of  it  The  under  ranks  are  even 
the  basis  of  the  community  :  the  lowest  parts 
of  the  wall  sustain  the  higher.  The  more  wc 
rise,  and  possess,  the  less  claim  have  we  to 
independence ;  as  a  larger  building  requires 
more  support  than  a  smaller.  A  nobleman 
employs  a  thousand  hands ;  a  peasant  wants 
but  two — and  these  are  his  own. 

— If  this  reasoning  be  true  as  to  men,  it  is 
more  so  as  to  Christians.  And  it  is  in  this 
light  Paul  so  frequently  and  largely  speaks 
of  it — "I  say,  through  the  grace  given  unto 
me,  to  every  man  that  is  among  you,  not  to 
think  of  liimself  more  highly  than  he  ought 
to  think ;  but  to  think  soberly,  according  as 
God  hath  dealt  to  every  man  the  measure  of 
faith."  To  show  how  important  it  is  to  display 
a  mutual  dependence,  he  remarks — "  The  eye 
cannot  say  unto  the  hand,  I  have  no  need  of 
thee :  nor  again  the  head  to  the  feet  I  have 
no  need  of  you.  Nay,  much  more  those 
members  of  the  body,  which  seem  to  be 
more  feeble,  are  necessary."  They  have  all 
their  respective  places  and  uses.  Each  is 
necessary ;  necessary  to  each,  and  necessary 
to  the  whole ;  necessary  to  the  beauty,  the 
strength,  the  happiness  the  perfection  of  the 
whole — Why,  then,  should  we  set  at  nought 
a  brother  ? 

Yet  the  harmony  is  often  broken  and  a 
schism  found  in  the  body.  The  Christian 
Church  would  never  have  been  reduced  to 
its  present  disjointed  state,  if  the  members 
had  not  been  beguiled  from  the  simplicity 
that  is  in  Christ  The  first  wrong  step  took 
them  to  a  distance  from  the  Spirit;  and  a? 


116 


APRIL  28. 


Jiough  Christ  had  been  divided,  and  had  im- 
parted himself  and  his  Gospel  to  some,  exclu- 
sively of  others ;  the  names  of  creatures  be- 
came noted  as  the  sources  from  which  particu- 
lar doctrines  were  derived,  and  by  whom  par- 
ticular modes  of  discipline  were  established. 
The  words  the  Holy  Ghost  used  were  less  re- 
garded than  the  words  which  man's  wisdom 
teacheth.  The  worthy  Name  by  which 
Christians  were  originally  called,  was  no 
longer  sufficient.  They  ranged  themselves 
under  different  leaders,  and  called  "  Rabbi ;" 
forgetting  who  had  forbidden  this ;  and  that 
one  was  their  Master,  even  Christ,  while  all 
they  are  only  brethren.  Hence  feuds  and 
animosities  followed;  and  the  professors  of 
meekness  itself  learned  to  bite  and  devour 
one  another.  The  consequences  of  such  mea- 
sures are  known  and  felt  even  at  the  present 
day :  and  though  much  of  the  violence  of  re- 
ligious parties  has  subsided,  distinctions  un- 
scriptural,  and  unnecessary,  (in  the  degree,  if 
not  in  the  existence)  are  supported:  and 
though  all  hold  the  same  Head,  the  members 
of  one  communion  often  look  for  no  more 
honour  and  assistance  from  those  of  another, 
than  if  they  were  not  of  the  body. 

But  "if  the  foot  shall  say,  because  I  am  not 
the  hand,  I  am  not  of  the  body ;  is  it  therefore 
not  of  the  body  1  And  if  the  ear  shall  say, 
Because  I  am  not  the  eye,  1  am  not  of  the 
body ;  is  it  therefore  not  of  the  body  V  "  But 
now  are  they  many  members,  yet  but  one 
body;"  "that  there  should  be  no  schism  in 
the  body ;  but  that  the  members  should  have 
the  same  care  one  for  another.  And  whether 
one  member  suffer,  all  the  members  suffer 
with  it ;  or  one  member  be  honoured,  all  the 
members  rejoice  with  it."  "  For  by  one  Spirit 
are  we  all  baptized  into  one  body,  whether  we 
oe  Jews  or  Gentiles,  whether  we  be  bond  or 
free;  and  have  been  all  made  to  drink  into 
one  Spirit."  f 

— Christians  are  not  only  as  so  many  mem- 
oers  in  a  natural  body,  but  as  so  many  mem- 
bers in  a  civil,  or  domestic  state.  However 
different  and  distant  they  were  by  nature  from 
each  other,  an  effectual  method  has  been 
taken  by  Divine  Grace  to  bring  them  toge- 
ther. They  are  reconciled  in  one  body  on  the 
Cross.  They  are  no  longer  strangers  and  fo- 
reigners, but  fellow-citizens  with  the  saints, 
and  of  the  household  of  God.  Therefore  they 
are  one  in  Christ,  by  obligation,  as  well  as  by 
connexion  and  dependence.  Christ  over  his 
own  house,  has  right  to  enact  a  law,  for  the 
well-ordering  and  governing  of  those  placed 
under  him.  This  law  is  clearly  contained  in 
the  Scripture ;  and  vain  is  every  other  proof 
of  our  belonging  to  him,  unless  we  obey  it. 
And  what  says  He  1  "  Then  are  ye  my  dis- 
ciples, if  ye  love  one  another."  According  to 
this,  we  must  not  live  to  ourselves— -Each  is 
to  live  for  the  good  of  each,  and  of  all.  Even 
a  gratification,  harmless  in  itself,  is  to  be 


avoided,  if  the  peace  of  a  weak  conscion  x. 
will  thereby  be  destroyed.  Such  \va3  the 
example  of  Paul.  Such  was  the  example  of 
Jesus — "  Let  every  one  of  us  please  his  neigh* 
bour  for  his  good  to  edification:  for  even 
Christ  pleased  not  himself;  but,  as  it  is  writ- 
ten, The  reproaches  of  them  that  reproached 
thee  fell  on  me." 

"  Now,  by  the  bowels  of  my  God, 

His  sharp  distress,  his  sore  complaints, 
By  his  last  groans,  his  dying  blood, 
I  charge  my  soul  to  love  the  saints  " 


APRIL  28. 

"  When  Jesus  kneiv  that  his  hour  was  come 
that  he  should  depart  out  of  this  -world  unto 
the  Father." — John  xiii.  1. 

— "His  hour"  means  the  period  of  his 
death.  In  another  place  it  is  called  the  hour 
of  his  enemies — "  This,"  said  he,  "  is  your 
hour  and  the  power  of  darkness."  It  is  call- 
ed their  hour  because  they  seemed  to  have 
every  thing  their  own  way.  They  appre- 
hended him ;  and  mocked  him ;  and  scourged 
him ;  and  nailed  him  to  the  cross.  All  their 
purposes  and  wishes  succeeded ;  and  they 
considered  his  cause  as  annihilated.  But 
their  triumph  was  short  and  foolish.  What 
they  had  done  was  provided  for ;  was  admitted 
into  his  plan ;  arid  the  very  means  of  accom- 
plishing his  design — 

— It  was  "  His  hour."  He  was  delivered 
by  the  determinate  counsel  and  foreknow- 
ledge of  God.  There  was  nothing  casual  in 
his  death.  The  time  was  appointed;  and  till 
this  arrived  the  attempts  of  his  adversaries 
were  vain — "  They  could  not  lay  hands  on 
him,  because  his  hour  was  not  yet  come."  It 
was  not  only  his  hour  by  appointment,  but  by 
importance.  No  such  hour  had  been  wit- 
nessed since  time  had  commenced.  No  hour 
of  his  own  life  would  bear  a  comparison  with 
it.  It  was  infinitely  unique,  wonderful,  and 
interesting  in  its  design  and  effects.  Now 
was  the  judgment  of  this  world.  Now  was 
the  prince  of  this  world  cast  out.  Now  was 
the  ceremonial  law  abolished.  Now  was  the 
moral  law  magnified  and  made  honourable. 
Now  he  was  to  finish  transgression.  Now  he 
was  to  bring  in  everlasting  righteousness. 
Now  he  was  to  open  the  kingdom  of  heaven 
to  all  believers.  Now  he  was  to  get  himself 
a  name  above  every  name. 

— He  knew  that  his  hour  was  come.  So 
perfect  was  his  foresight  of  the  event,  that  he 
knew  not  only  the  fact  ifself,  but  the  incidents 
attending  it.  He  knew  the  whole  before 
there  was  any  appearance  of  the  tiling:  be- 
fore his  enemies  had  formed  the  design ;  be- 
fore Judas  had  felt  the  thought  of  treason. 
And  thus  he  evinced,  not  only  his  wisdom 
but  his  devotedness  to  his  work.  He  saw 
the  hour  was  at  hand,  but  he  seeks  no  hiding- 


APRIL  29. 


117 


place,  nor  attempts  to  escape,  though  he  had 
so  many  means  in  his  power,  i  does  not 
•  affect  this  to  say,  that  in  another  sense  he 
was  unable  to  have  released  himself,  because 
he  was  bound  by  covenant  engagement ;  and 
if  he  saved  others,  himself  he  could  not  save. 
For  his  engagement  was  made  in  the  full 
prospect  of  all  he  was  to  endure ;  and  as  the 
tremendous  suffering  approached,  so  far  was 
lie  from  repenting  of  what  he  had  brought 
upon  himself,  that  he  said,  "  How  am  I  strait- 
ened till  it  be  accomplished !" 

— But  how  is  his  passage  through  this 
dreadful  scene  expressed  I  "  That  he  should 
depart  out  of  this  world  unto  the  Father." 
Here  let  us  think  of  his  people  as  well  as  of 
himself.  In  all  things  he  must  have  the  pre- 
eminence :  but  they  resemble  him.  What  is 
here  said  of  his  death,  will,  in  a  pleasing  de- 
gree, apply  to  their  own.  Their  death  is  not, 
indeed,  like  his,  mediatorial.  Neither  know 
they  the  hour  when  it  will  take  place.  But 
all  their  times  are  in  God's  hand.  And  the 
circumstances  of  their  death,  as  well  as  of 
their  life,  fall  under  his  arrangement.  They 
know  they  have  their  hour ;  and  are  immor- 
tal till  it  arrives.  They  know  that  enemies 
cannot  hasten  it ;  that  friends  cannot  retard 
it  They  know  also  that  it  is  approaching; 
that  it  cannot  be  far  off;  that  it  may  be  very 
near — and  therefore  that  it  requires  a  con- 
stant readiness. 

But  was  his  death  a  "departing  out  of  this 
world]"  So  is  theirs.  He  was  in  it  for 
three-and-thirty  years.  Many  of  them  are  in 
it  a  shorter,  and  many  a  much  longer  period. 
It  was  a  sad  world  to  him.  It  knew  him  not, 
but  despised  and  rejected  him.  It  hated  him 
without  a  cause.  It  persecuted  him  from  his 
birth,  refused  him  a  place  where  to  lay  his 
head,  and  could  not  be  satisfied  till  it  had 
shed  his  blood.  And  they  find  it  a  vain  and 
deceitful  world ;  a  vexing  and  injurious  world ; 
a  vile  and  wicked  world.  Every  thing  in  it 
cries,  Arise,  and  depart  hence :  for  this  is  not 
your  rest,  because  it  is  polluted.  And  are  we 
unwilling  to  go  ]     Yes — 

"Thankless  for  favours  from  on  high, 
Man  thinks  he  fades  too  soon  ; 
Though  'tis  his  privilege  to  die, 
Would  he  improve  the  boon. 

"  But  he,  not  wise  enough  to  scan 
His  best  concerns  aright, 
Would  gladly  stretch  life's  little  span 
To  ages  if  he  might — 

'To  ages,  in  a  world  of  pain- 
To  ages,  where  he  goes, 
Gall'd  by  affliction's  heavy  chain, 
And  hopeless  of  repose. 

"  Strange  fondness  of  the  human  heart, 
Enamour'd  of  its  harm! 
Strange  world,  that  costs  it  so  much  smart, 
And  yet  has  povv'r  to  charm!" 

We  do  not  wonder,  indeed,  that  this  should 
be  so  much  the  case  with  "men  of  the 
world."  They  have  "their  portion  in  this 
lifiV'  and  no  hope  of  a  better.     Bad  as  it  is, 


they  know  that  it  is  the  best  world  they  will 
ever  be  in ;  and  that  whatever  be  its  troubles, 
to  them  they  are  only  the  beginnings  of  sor- 
row. But  it  is  otherwise  with  Christians. 
They  are  here,  like  Israel  in  Egypt;  and 
death  is  their  departure  for  the  Land  of 
Promise.  They  are  like  strangers  in  an  in- 
hospitable country,  and  travellers  at  a  cheer- 
less inn ;  and  death  is  their  departing  to  their 
delightful  home. 

Was  his  death  a  "going  to  the  Father?" 
So  is  theirs.  That  is,  going  to  heaven ;  for 
the  Father  is  there :  and  in  his  presence  there 
is  fulness  of  joy,  and  at  his  right  hand  there 
are  pleasures  for  evermore.  He  went  to  the 
Father,  to  carry  on  their  cause,  and  to  pos- 
sess his  own  reward ;  but  he  had  been  there 
before.  Hence  he  said,  "  I  came  forth  from 
the  Father,  and  am  come  into  the  world; 
again,  I  leave  the  world,  and  go  unto  the 
Father."  Hence  he  speaks  of  heaven,  with- 
out wonder.  He  had  been  at  court  He  had 
resided  there,  and  had  only  left  it  for  a  sea- 
son. His  return,  with  all  the  glories  that 
should  follow,  was  the  joy  set  before  him,  for 
which  he  endured  the  Cross.  And,  as  love 
delights  in  the  welfare  of  its  object,  he  ex- 
pected that  his  disciples  would  rejoice,  when 
he  said,  "  I  go  unto  the  Father ;  for  the  Father 
is  greater  than  I."  But  they  were  never 
there  before :  all  will  be  new,  and  surprising 
to  them.  Yet  they,  also,  will  have  their 
work,  and  will  be  still  praising  him.  They, 
also,  will  drink  of  the  rivers  of  his  pleasure. 
They  will  have  immediate  and  uninterrupted 
access  to  his  Father  and  our  Father,  to  his 
God  and  our  God.  And  with  Him  is  the  foun- 
tain of  life. 


APRIL  29. 

"  And  there  appeared  an  angel  unto  him  from 
heaven,  strengthening  him." — Luke  xxii.  43. 

Thus,  though  the  cup  was  not  taken  from 
him,  he  was  heard,  in  that  he  feared,  accord- 
ing to  the  promise ;  "  I  have  heard  thee  in  a 
time  accepted ;  and  in  the  day  of  salvation 
have  I  succoured  thee."  We  may  be  heard, 
when  we  are  not  delivered.  We  may  be 
succoured  in  distress,  when  we  are  not  saved 
from  it.  And  if  the  burden  be  not  diminish 
ed,  yet,  if  our  ability  to  endure  it  be  increased, 
the  effect  is  the  same.  Paul  was  a  proof  of 
this.  When  he  besought  the  Ix>rd  thrice, 
that  the  thorn  in  the  flesh  might  depart  from 
him,  the  Saviour  said,  My  grace  is  sufficient 
for  thee ;  for  my  strength  is  made  perfect  in 
weakness.  And,  says  David,  In  the  day  that 
I  cried,  Thou  answeredst  me ;  and  strength- 
enedst  me  with  strength  in  my  soul. 

—Here  we  see  the  humiliation  of  the  Sa- 
viour. He  who  was  rich,  for  our  sakes  be- 
came poor.  He  was  in  the  form  of  God,  but 
took  upon  him  the  form  of  a  servant.     Ho 


118 


APRIL  30. 


was  Lord  of  all,  but  had  not  where  to  lay  his 
lead,  and  was  relieved  by  the  creatures  of  his 

Eower:  "Certain  women,  which  had  been 
ealed  of  evil  spirits  and  infirmities,  Mary 
called  Magdalene,  out  of  whom  went  seven 
devils,  and  Joanna,  the  wife  of  Chuza  Herod's 
steward,  and  Susanna,  and  many  others,  mi- 
nistered unto  him  of  their  substance."  He 
was  the  Lord  of  angels,  but  he  was  made  a 
little  lower  than  they — yea,  he  received  as- 
sistance from  them.  "  There  appeared  unto 
him  an  angel  from  heaven,  strengthening 
him." 

— What  a  contrast  is  here  !  His  Apostles, 
who  had  been  so  much  honoured  by  him,  for- 
sook him.  Even  Peter,  James,  and  John, 
who  had  been  admitted  to  the  Transfigura- 
tion, and  now  were  selected  to  be  with  him 
in  the  garden,  slumbered  and  slept.  And 
though,  when  he  came  to  them,  and  found 
them  in  this  condition,  he  pitied  them,  and 
said,  The  spirit  indeed  is  willing,  but  the 
flesh  is  weak :  yet  he  felt  it — deeply  felt  it ; 
and  said,  "What!  could  ye  not  watch  with 
me  one  hour  ?" — But  if  earth  disowns  him, 
heaven  does  not  If  men  abandon  him,  angels 
cry  with  a  loud  voice,  Worthy  is  the  Lamb ! 
— "  He  was  seen  of  angels."  One  of  them  an- 
nounced his  approaching  conception ;  another 
proclaimed  his  birth;  a  multitude  of  them 
carolled  his  advent  In  his  temptation  in  the 
wilderness,  "  behold,  angels  came  and  minis- 
tered unto  him."  An  angel  rolled  away  the 
stone  from  the  door  of  the  sepulchre,  and  said 
to  the  women,  "  Fear  not  ye  :  for  I  know  that 
ye  seek  Jesus,  which  was  crucified.  He  is 
not  here :"  "  Come,  see  the  place  where  the 
Lord  lay."  And  here  an  angel  appeared  unto 
him  from  heaven,  strengthening  him. 

He  could  have  asked  the  Father,  and  he 
would  have  given  him  twelve  legions  of  an- 
gels, and  rescued  him — what  are  we  saying! 
One  of  these  would  have  been  sufficient — the 
least  of  them  could  have  looked  all  his  adver- 
saries into  nothing — But  how  then  could  the 
Scriptures  be  fulfilled,  that  thus  it  must  be  1 
And  how  could  he  put  away  sin  by  the  sacri- 
fice of  himself!  Or  how  could  he  have  sym- 
pathised with  us,  if  he  had  never  suffered  1 
The  angel,  therefore,  only  strengthened  him. 
Reminding  him  of  the  joy  that  was  set  before 
him :  telling  him  of  the  result  of  his  passion 
— the  effect  of  it  in  the  glory  of  God,  and  the 
salvation  of  the  world :  spreading  before  him 
the  promises — perhaps  reading  to  him  the 
prophecy  of  Isaiah,  "  When  thou  shalt  make 
his  soul  an  offering  for  sin,  he  shall  see  his 
seed,  he  shall  prolong  his  days,  and  the  plea- 
sure of  the  Lord  shall  prosper  in  his  hand. 
He  shall  see  of  the  travail  of  his  soul,  and 
shall  be  satisfied" — Raising  him  up  from  the 
cold  ground;  supporting  his  fainting  head; 
wiping  away  the  bloody  sweat  from  his  dear 
face— so  that  he  appeared  fresh,  and  fair,  and 
frlorious  in  his  visage :  and  made  those  who 


came  to  apprenend  him  go  backward,  and  fall 
to  the  earth,  when  he  only  presented  himself, 
and  said,  "  I  am  he." 

In  all  things  he  has  the  pre-eminence; 
and  how  willing  are  his  people  to  acknowledge 
it!  But  while  he  is  the  first-born  among 
many  brethren,  all  of  them  are  predestinated 
to  be  conformed  to  him.  Angels,  therefore, 
who  attended  him,  attend  them  also.  "  Are 
they  not  all  ministering  spirits,  sent  forth  to 
minister  unto  them  that  are  the  heirs  of  sal- 
vation'?" Their  attendance  is  no  less  real 
than  formerly,  though  it  is  no  longer  visible, 
according  to  the  principle  of  the  economy 
under  which  we  live,  and  which  is,  to  walk 
by  faith,  and  not  by  sight  They  delight  to 
do  the  will  of  their  Lord  and  ours.  These 
blessed  beings  have  no  envy,  no  pride.  They 
are  enemies  to  his  enemies;  but  they  are 
friends  to  his  friends.  They  rejoice  when  a 
sinner  repenteth :  and  carry  the  dying  saint 
into  Abraham's  bosom. 


APRIL  30. 

"  But  go  your  -way,  tell  his  disciples  and  Peter 
that  he  goeth  before  you  into  Galilee :  there 
shall  ye  see  him,  as  he  said  unto  you." — Mark 
xvi.  7. 

These  are  the  words  of  the  angel  who  had 
descended  from  heaven  to  attend  his  rising 
Lord.  They  were  addressed  to  Mary  Mag- 
dalene, and  Mary  the  mother  of  James,  and 
Salome.  These  women  had  honoured  the 
Saviour  ;  and  he  honoured  them.  They 
were  the  first  to  receive  the  announcement 
of  his  resurrection,  and  the  first  to  report  it. 

But  observe,  they  were  to  carry  the  news, 
not  to  the  Chief  Priests  and  Pharisees ;  not 
to  Pilate ;  not  to  Herod.  It  was  just  to  leave 
these  men  in  the  darkness  they  loved.  They 
rebelled  against  the  light;  and  no  evidence 
would  have  convinced  those  who  had  already 
seen  his  miracles,  and  believed  not.  But  his 
disciples,  though  timid  and  weak,  and  imper- 
fect were  sincere.  They  had  forsaken  all  to 
follow  him.  Their  very  doubting  arose  from 
the  greatness  of  their  love ;  and  sorrow  had 
now  filled  their  hearts.  They  would,  there- 
fore, welcome  the  intelligence,  and  be  influ- 
enced by  it  as  his  followers  and  witnesses. 

— But  why  is  Peter  distinctively  mention- 
ed 1  Because  he  was  the  chief  of  the  Apos- 
tles? So  far  from  it,  the  distinction  reminds 
us  of  his  humiliation.  He  had  fallen  by  his 
iniquity ;  and  after  the  most  solemn  warnings 
and  professions,  he  had  denied  his  Master, 
with  oaths  and  curses.  But  the  look  in  the 
judgment-hall  had  broken  his  heart  and  made 
him  go  out  and  weep  bitterly.  He  was  now 
on  the  verge  of  despair,  and  ready  to  say — 
perhaps  was  even  now  saying — Ah ;  he  will 
disown  me — and  righteously  disown  me — foi 
ever  !     The  angel's  naming  Hm.  therefore. 


MAY  1. 


119 


on  this  occasion,  was  as  much  as  to  say,  "  The 
Saviour  has  not  cast  thee  off;  he  has  not  for- 
gotten to  be  gracious.  He  does  not  break  a 
bruised  read,  nor  quench  the  smoking  flax, 
but  will  send  forth  judgment  unto  victory." 
It  also  conveyed  an  intimation  to  his  brethren 
that  they  were  to  follow  his  example,  and 
endeavour  to  restore  such  an  one  m  the  spirit 
of  meekness,  considering  themselves  lest  they 
also  were  tempted. 

— The  message,  more  than  announcing  his 
resurrection,  added,  that  he  would  go  before 
them  into  Galilee.  In  vain  we  ask  how  he 
passed  thither.  He  had  the  power  to  appear, 
and  disappear ;  and  to  transport  himself  from 
place  to  place,  as  he  pleased,  in  a  moment  of 
time.  But  what  led  him  down  so  many  miles 
from  Jerusalem  ]  Was  it  to  intimate  his  for- 
saking that  guilty  city  1  Woe  unto  you  when 
I  depart  from  you !— -Or  was  it  to  call  them 
off  from  the  strife  and  cruelties  of  their  ene- 
mies ]  It  was  comparatively  a  place  of  secu- 
rity and  concealment.  Or  was  it,  that  their 
journeying  down  separately,  or  with  each 
other,  might  bring  them  to  recollection,  and 
recover  them  from  their  late  cowardice  and 
unbelief! — Was  it  to  tell  them  to  withdraw, 
in  order  to  be  in  the  way  of  intercourse  with 
him?  It  was  a  despised  place — would  he 
teach  them  to  rise  above  local  and  vulgar 
prejudices;  and  to  call  nothing  common  or 
unclean  ]  It  is  certain  that  he  had  been  much 
in  Galilee  himself:  and  had  many  followers 
there.  And  this  accounts  for  the  largeness 
of  the  assembly :  for  the  Apostles  would  na- 
turally inform  his  friends  there  of  this  expect- 
ed interview.  Hence  he  was  now  seen  of 
above  five  hundred  brethren  at  once ;  many 
of  whom  were  living  when  Paul  wrote  to  the 
Corinthians,  though  some  had  fallen  asleep. 

— His  promise,  that  they  should  see  him 
there,  would  prove  a  test  of  their  faith  and 
affection.  If  they  valued  the  sight  of  him, 
and  believed  his  word,  they  would  certainly 
repair  thither.  Accordingly  they  did  repair 
thither;  and  there  was  he! — Let  us  apply 
this  to  ourselves.  There  are  means  and  or- 
dinances which  he  has  established.  In  these 
he  has  engaged  to  be  found  of  those  that  seek 
him.  If  we  rely  on  his  truth,  and  desire 
communion  with  him,  we  shall  gladly  avail 
ourselves  of  them.  And  shall  we — can  we 
be  disappointed — if  we  do]  Has  he  ever  said 
to  the  seed  of  Jacob,  Seek  ye  me  in  vain  ] 
He  has  often  been  better  than  his  word ;  but 
who  ever  found  him  worse!  Let  us  go, 
therefore,  to  his  Throne,  and  to  his  House, 
with  full  and  lively  expectation — In  all  places 
where  I  record  my  Name,  I  will  come  unto 
thee,  and  I  will  bless  thee;  for  where  two  or 
three  are  gathered  together  in  my  Name, 
there  am  I  in  the  midst  of  them.  There 
shall  we  see  him,  as  he  has  said  unto  us. 

— He  is  also  gone  before  us  into  heaven. 
Let  uj  arise,  and  depart  hence,  and  seek  him 


there — There  shal  we  see  him  in  all  his 
glory,  according  to  his  promise — Where  I  am, 
there  shall  also  my  servants  be.  Oh  !  to  join 
him  there  !    To  be  for  ever  with  the  Lord  : 

"  O  glorious  hour !    O  bless'd  abode ! 
I  shall  be  near,  and  like  ray  God : 
And  flesh  and  sin  no  more  control 
The  sacred  pleasures  of  my  soul." 


MAY  1. 


"  And  I  -will  give  her  her  vineyards  jvom 
theiice" — Hosea  ii.  15. 
— Observe  the  Author  of  these  favours — 
i"  will  do  it,  says  God.  Every  good  gift  and 
every  perfect  gift  is  from  him.  And  his 
people  will  readily  acknowledge  that  all  they 
enjoy  is  not  only  from  his  agency,  but  his 
grace. 

— Observe  also  the  richness  of  the  supplies, 
— I  will  give  her — not  her  corn — corn  is  for 
necessity,  but  grapes — grapes  are  for  delight 
Yea,  it  is  not  a  vine — but  a  vineyard — yea, 
vineyards !  He  engages  to  give,  as  if  he 
could  not  do  too  much  for  them ;  being  con- 
cerned— not  only  for  their  safety,  but  for 
their  welfare — not  only  for  their  relief,  but 
enjoyment — and  not  only  for  their  tasting  his 
consolation,  but  their  being  filled  with  all  joy 
and  peace  in  believing. 

— Observe  also  the  strangeness  of  the  way 
in  which  these  indulgences  are  to  be  commu- 
nicated. For  whence  are  these  supplies  to 
come  ]  From  a  wilderness.  "  I  will  allure 
her,  and  bring  her  into  the  wilderness,  and 
speak  comfortably  unto  her :  and  I  will  give 
her  her  vineyards  from  thence."  What  could 
be  looked  for  in  a  wilderness  but  loneliness, 
and  mazes,  and  danger,  and  beasts  of  prey, 
and  reptiles,  and  sand,  and  briers,  and  thorns 
— Who  would  expect  to  find  the  vineyards  of 
Engedi  there]  "He  only  doeth  wondrous 
things;  he  is  God  alone."  He  turneth  the 
shadow  of  death  into  the  morning.  He  makes 
rivers  in  high  places,  and  streams  in  the 
desert  He  makes  the  wilderness  to  rejoice 
and  blossom  as  the  rose — and  gives  us  vine- 
yards from  thence. 

The  region  through  which  his  people  pass- 
ed in  their  way  from  Egypt  to  Canaan,  wag 
a  wilderness.  Here  read  the  words  of  Jere- 
miah :  "  Who  led  us  through  the  wilderness, 
through  a  land  of  deserts  and  of  pits,  and  of 
the  shadow  of  death,  through  a  land  which 
no  man  passed  through,  and  where  no  man 
dwelt"  Moses  also  calls  it  That  terrible 
wilderness,  wherein  were  fiery  serpents,  and 
scorpions,  and  drought ;  where  there  was  no 
water.  But  he  gave  them  their  vineyards 
from  thence.  Though  the  place  yielded  them 
nothing,  they  were  well  supplied  from  above. 
Though  they  had  no  rivers  or  springs,  he 
smote  the  rock,  and  the  waters  gushed  out 
and  followed  them  in  all  their  journevings. 


120 


MAY  1,  2. 


Though  they  had  no  food,  the  clouds  poured 
down  manna,  and  they  did  eat  angels'  food. 
Though  they  had  no  road,  they  had  a  guide  to 
lead  them  the  right  way,  in  a  pillar  of  cloud 
and  of  fire,  which  shaded  them  by  day  and 
comforted  them  at  night  The  tabernacle  of 
God  was  in  the  midst  of  them.  From  the 
mercy-seat  he  communed  with  them.  He 
sent  them  Moses,  and  Aaron,  and  Miriam. 
He  gave  his  good  Spirit  to  instruct  them. 
They  had  grapes  from  Eshcol.  They  had  a 
view  of  the  glory  of  all  lands ;  and  at  length 
the  possession  of  it — where  they  sang — "  To 
Him  that  led  his  people  through  the  Wilder- 
ness ;  for  his  mercy  endureth  for  ever !" 

— Earth  is  a  wilderness.  And  he  gives 
them  their  vineyards  from  thence.  It  was 
not  designed  to  be  a  wilderness.  But,  by  one 
man,  sin  entered  into  the  world ;  and  it  was 
said  to  the  transgressor,  "  Cursed  is  the 
ground  for  thy  sake ;  in  sorrow  shalt  thou  eat 
of  it  all  the  days  of  thy  life ;  thorns  also  and 
thistles  shall  it  bring  forth  to  thee" — and  there 
are  enough  of  these.  Such  it  is  as  the  Fall 
left  it.  Such  it  now  would  be,  but  for  divine 
grace.  How  discontented  and  miserable  are 
the  men  of  the  world  who  have  nothing  else! 
especially  in  their  afflictions — and  man  is 
born  to  trouble.  But  to  the  Christian  the 
curse  is  turned  into  a  blessing.  He  has  not 
only  before  him  a  land  of  promise,  but  even 
now — even  here,  he  has  a  thousand  allevia- 
tions, and  succours,  and  even  delights. 

•  The  men  of  grace  have  found 
Glory  begun  below ; 
And  heavenly  fruits  on  earthly  ground 
From  faith  and  hope  may  grow." 

And  if  earth  be  a  wilderness — when  they  at- 
tend divine  ordinances ;  and  hear  the  joyful 
sound ;  and  embrace  the  promises ;  and  rejoice 
in  hope  of  the  glory  of  God ;  and  walk  in  the 
comforts  of  the  Holy  Ghost — they  have  their 
vineyards  from  thence. 

Solitude  is  a  wilderness.  And  he  gives 
them  their  vineyards  from  thence.  There  is 
not  only  much  to  be  done  alone,  but  gained 
alone,  and  enjoyed  alone.  There  we  gain 
much  of  our  best  knowledge,  and  our  richest 
experience.  There  we  enjoy  the  freedom  of 
prayer,  and  the  most  unreserved  intercourse 
with  God.  There  his  secret  is  with  them 
that  fear  him ;  and  he  shows  them  his  Cove- 
nant. They  are  neveV  less  alone  than  when 
alone.  "  Go  forth  into  the  plain,  and  I  will 
there  talk  with  thee."  David  said,  "  My  soul 
shall  be  satisfied  as  with  marrow  and  fatness, 
and  my  mouth  shall  praise  Thee  with  joyful 
lips,  when  I  remember  thee  upon  my  bed,  and 
meditate  on  thee  in  the  night  watches." 
Nathanael  under  the  fig-tree  found  something 
more  refreshing  than  the  shade  of  its  leaf; 
more  delicious  than  the  taste  of  its  fruit. 

Outward  trouble  is  a  wilderness.  Many 
have  been  afraid  to  be  brought  into  it — yet 
He  has  given  them  their  vineyards  from 


thence,  and  the  Valley  of  Achor  for  a  door  ol 
hope.  They  have  been  saved  by  their  undo 
ing ;  and  enriched  by  their  losses.  Manasseh, 
in  his  affliction,  sought  and  found  the  God  of 
his  father.  And  David,  though  he  was  con- 
verted before,  could  say,  It  is  good  for  me 
that  I  have  been  afflicted.  What  proofs  have 
all  his  people  had  that  He  was  with  them  in 
trouble !  What  discoveries !  what  supports  ! 
what  tenderness  of  comfort  have  they  had 
there!  As  the  sufferings  of  Christ  have 
abounded  in  them,  the  consolation  hath  also 
abounded  by  Christ 

— The  state  of  mind  produced  by  conviction 
of  sin  is  a  wilderness.  A  wounded  spirit  who 
can  bear!  Who  does  not  remember  the  sur- 
prise, the  confusion  of  mind,  the  terror,  the 
anguish,  the  self-despair,  he  once  felt — and 
who  can  forget  the  feelings  induced  by  a  dis- 
covery of  the  Cross,  and  the  joy  of  God's  sal- 
vation! Many  are  afraid  when  they  see 
their  relations  and  friends  trembling  at  God's 
Word,  and  broken  in  heart  at  his  feet—  But 
Christians  hail  it  as  a  token  for  good.  They 
know  that  he  gave  them  their  vineyards  from 
thence. 

The  same  may  be  said  of  that  soul-abase- 
ment and  distress  the  believer  himself  may 
feel  from  increasing  views  of  his  unwor- 
thiness,  depravity,  and  guilt  And  this  may 
be  the  case  after  he  has  been  for  years  in  the 
way  everlasting,  and  hoping  better  things  of 
himself.  The  experience  is  truly  lament- 
able: but  will  the  humiliation  hurt  him] 
He  giveth  grace  unto  the  humble.  The  rain 
falls  upon  the  mountain-tops,  as  well  as  in  the 
valley:  but  the  valleys  are  fertilized;  they 
are  also  covered  over  with  corn ;  they  shout 
for  joy  ;  they  also  sing. 

— The  valley  of  the  shadow  of  death  is  the 
last  wilderness.  There  is  much  to  render  it 
uninviting  and  awful ;  and  yet,  when  it  has 
been  actually  entered,  the  apprehension  and 
the  gloom  have  fled.  This  has  been  the  case 
generally,  even  with  those  who  were  most 
subject  to  bondage  by  the  fear  of  it.  The 
place  has  been  made  glad  for  them.  They 
have  had  not  only  a  peaceful,  but  a  delightful 
entrance  into  the  joy  of  their  Lord.  And 
what  vineyards  does  he  give  them    from 

THENCE  !  ! 


MAY  2. 


"  A  Psalm  and  Song  at  the  dedication  of  the 
house  of  David." — Psalm  xxx. 

This  he  built  for  himself,  as  soon  as  he 
was  established  king  over  Judah  and  Israel. 
It  was,  doubtless,  very  different  from  the 
cottage  he  occupied  when  a  shepherd.  But 
there  was  no  impropriety  in  this  change.  A 
man  may  alter  his  mode  of  living,  with  his 
rising  condition  in  the  world.  The  grada- 
tions of  life  are  not  discountenanced  in  the 


MAY  2. 


121 


Scriptures ;  and  we  have  never  seen  any  ad- 
vantage arising  from  the  neglect  of  them. 
Good  men  ought  to  avoid  extravagance ;  but 
by  being  mean  or  parsimonious,  they  may 
cause  their  good  to  be  evil  spoken  of. 

David,  as  a  king,  was  obliged  to  do  many 
things  from  a  regard  to  his  station,  rather 
than  from  personal  choice.  Yet  godliness  is 
to  show  itself  in  all  circumstances.  There- 
fore, when  he  took  possession  of  his  dwelling- 
house,  he  consecrated  it  to  God.  At  enter- 
ing a  new  house,  an  entertainment  is  often 
given,  and  dissipation  and  excess  follow. 
Many  are  invited ;  but  God  is  not  of  the  num- 

y  ber :  yea,  they  say  unto  God,  Depart  from 
us ;  we  desire  not  the  knowledge  of  thy  ways. 
But  every  thing  is  to  be  sanctified  by  the 
word  of  God  and  prayer.  Our  religion  is  to 
be  exemplified  in  little  and  common  things. 
We  are  to  sanctify  the  week,  as  well  to  re- 
member the  Sabbath ;  and  to  walk  with  a 
perfect  heart  in  our  own  dwellings,  as  well 
as  to  worship  in  the  temple  of  God.  All  we 
have  is  the  Lord's ;  and  nothing  is  a  blessing 
till  he  blesses  it  And  we  know  not  what 
may  befall  us  in  our  new  abode.  Here  our 
children  may  be  about  us ;  or  here  we  may 
weep,  because  they  are  not.  Here  we  may 
find  a  house  of  mourning,  for  the  desire  of 
our  eyes,  or  the  guide  of  our  youth.  Here 
we  may  enjoy  health,  or  be  made  to  possess 
months  of  vanity,  and  have  wearisome  nights 
appointed  unto  us.  Here  we  may  live  many 
years,  or  our  sun  may  go  down  at  noon — Let 
it  then  be  our  concern  that  the  place  may  be 
the  house  of  God  while  we  live,  and  the  gate 
of  heaven  when  we  die. 

David  was  a  poet :  and  was  accustomed  to 
indulge  his  pious  genius  on  any  particular 
occurrence.  Here  are  the  lines  he  com- 
posed on  the  present  occasion — "  I  will  extol 
thee,  O  Lord ;  for  thou  hast  lifted  me  up,  and 
hast  not  made  my  foes  to  rejoice  over  me.  O 
Lord  my  God,  I  cried  unto  thee,  and  thou 
hast  healed  me.  O  Lord,  thou  hast  brought 
up  my  soul  from  the  grave :  thou  hast  kept 
"me  alive,  that  I  should  not  go  down  to  the 
pit.  Sing  unto  the  Lord,  O  ye  saints  of  his, 
and  give  thanks  at  the  remembrance  of  his 
hcliness.  For  his  anger  endureth  but.  a  mo- 
ment ;  in  his  favour  is  life :  weeping  may  en- 
dure for  a  night,  but  joy  cometh  in  the  morn- 
ing." 

All  we  notice  here  is,  that  previously  to 
his  occupying  this  fine  mansion,  he  had  been 
suffering  under  a  dangerous  disease.  Kings 
aro  as  mortal  as  their  subjects,  and  exposed 
to  the  same  evils  of  life.     And  what  would 

•  .  a  house  of  cedar  be  to  one  who  carried  into 
it  a  body  full  of  pain  1  But  God  had  recover- 
ed him  speedily ;  and  while  renewed  health 
enabled  him  to  enjoy  the  blessings  of  Provi- 
dence, Divine  Grace  taught  him  to  value  life 
as  a  privUege  for  religious  purpose;  pro- 
Longing  his  opportunities  to  glorify  God, 
Q  11 


and  serve  his  generation  according  to  His 
will. 

Nothing  is  more  interesting  than  little 
casual  insights  into  the  history,  and,  above 
all,  the  experience  of  good  and  great  men 
And  in  this  ode  we  see  the  workings  of 
David's  mind — before,  and — under,  and — af- 
ter the  affliction. 

— Before  the  affliction :  "And  in  my  pros- 
perity I  said,  I  shall  never  be  moved.  Lord, 
by  thy  favour  thou  hast  made  my  mountain 
to  stand  strong" — He  has  not  said  this  in 
words;  but  his  views  and  feelings,  and  ac- 
tions, were  all  vocal  with  God.  And  do  we 
not  here  see  the  danger  of  indulgence  ?  How 
little  can  we  bear  without  self-security,  with- 
out presumption,  without  losing  the  heart  of 
a  stranger !  Hence  the  necessity  of  a  change, 
and  the  advantage  of  those  trials  that  cry  to 
our  hearts,  "Arise,  and  depart  hence,  for 
this  is  not  your  rest." 

—  Under  the  affliction  :  "  Thou  didst  hide 
thy  face,  and  I  was  troubled.  I  cried  to 
thee,  O  Lord ;  and  unto  the  Lord  I  made  sup- 
plication. What  profit  is  there  in  my  blood, 
when  I  go  down  to  the  pit  1  Shall  the  dust 
praise  thee  1  Shall  it  declare  thy  truth  ? 
Hear,  O  Lord,  and  have  mercy  upon  me  : 
Lord,  be  thou  my  helper."  Cain,  in  his  dis- 
tress, goes  to  building.  Saul  sends  for 
music.  Few  turn  to  Him  that  smiteth  them. 
But  prayer  is  the  design,  the  sanctification, 
the  resource,  of  affliction — Is  any  afflicted, 
let  him  pray. 

— After  the  affliction :  "  Thou  hast  turned 

for  me  my  mourning  into  dancing :  thou  hast 

put  off  my  sackcloth,  and  girded  me  with 

gladness ;  to  the  end  that  my  glory  may  sing 

praise  to  thee,  and  not  be  silent.     O  Lord 

my  God,  I  will   give  thanks  unto  thee  for 

ever."     He  has  done  it 

"His  hand  has  loos'd  my  bonds  of  pain, 
And  bound  me  with  his  love." 

Therefore  I  will  serve  him  with  my  best 
powers,  and  for  ever — 

And  his  practice  corresponded  with  his 
profession.  No  sooner  had  he  taken  posses- 
sion of  his  new  palace,  than  "  the  king  said 
unto  Nathan  the  prophet,  See  now,  I  dwell 
in  a  house  of  cedar,  but  the  Ark  of  God 
dwelleth  within  curtains."  And  then  it  was 
that  he  availed  himself  of  a  pious  and  ardent 
frame  of  mind,  to  swear  unto  the  Lord,  and 
vow  unto  the  mighty  God  of  Jacob.  "  Sure- 
ly I  will  not  come  into  the  tabernacle  of  my 
house,  nor  go  up  into  my  bed ;  I  will  not 
give  sleep  to  mine  eyes,  or  slumber  to  mine 
eyelids,  until  I  find  out  a  place  for  the  Lord, 
an  habitation  for  the  mighty  God  of  Jacob." 
How  different  the  disposition  of.  the  selfish 
Jews  on  their  return  from  Babylon  !  "  Is  it 
time  for  you,  O  ye,  to  dwell  in  your  ceiled 
houses,  and  this  house  lie  waste?"  And 
what  gained  they  ?  Them  that  honour  me 
says  God,  I  will   honour.     "  Ye  looked  foi 


128 


MAY  3,  4. 


much,  and,  lo,  it  came  to  little ;  and  when 
ye  brought  it  home,  I  did  blow  upon  it.  Why  ] 
saith  the  Lord  of  hosts.  Because  of  mine 
house  that  is  waste,  and  ye  run  every  man 
unto  his  own  house." 


MAY  3. 


"  To  reveal  his  Son  in  me." — Gal.  i.  16. 
To  reveal  is  to  lay  open  something  which, 
hough  in  existence  before,  was  yet  unknown. 
The  knowledge  of  the  Son  of  God  is  neces- 
sary for  all  the  use  we  can  make  of  him. 
And  we  may  observe  a  four-fold  revelation 
of  him.  The  text  only  speaks  of  one  of  these : 
but  they  are  all  true ;  and  they  are  all  profit- 
able. 

There  is  a  revelation  of  the  Saviour  to  us. 
This  is  found  in  the  Scripture,  which  there- 
fore we  often  call  emphatically  "  revelation." 
It  discovers  many  things ;  but  he  is  the  prin- 
cipal subject :  and  we  are  persuaded  nothing 
has  found  a  place  in  it  but  has  some  relation 
to  him.  This  revelation  early  began.  It 
dawned  in  Paradise,  and  the  light  continued 
to  shine  more  and  more  unto  the  perfect  day. 
All  the  Jewish  ordinances  and  sacrifices  pre- 
figured him.  Of  him,  Moses  in  the  law,  and 
the  prophets,  did  write  :  and  the  testimony  of 
Jesus  was  the  spirit  of  prophecy.  He  came 
personally  as  a  preacher,  and  he  was  his  own 
subject  He  unbosomed  himself  to  his  dis- 
ciples as  far  as  they  were  able  to  bear  it ;  and 
promised  them  a  fuller  manifestation.  This 
was  done  when  the  Holy  Spirit  taught  them 
all  things ;  and  brought  all  things  to  their  re- 
membrance that  he  had  said  unto  them ;  and 
inspired  them  to  communicate  the  informa- 
tion to  others ;  that  all  might  read  and  under- 
stand their  knowledge  in  the  mystery  of 
Christ. 

There  is  a  revelation  of  the  Saviour  in  us. 
This  is  more  than  the  former.  Many  who 
have  access  to  the  Scriptures  will  perish; 
and  all  their  knowledge  will  only  prove  the  sa- 
vour of  death  unto  death.  There  is  however, 
as  to  information,  nothing  in  the  internal  re- 
velation that  is  not  in  the  external.  It  is  not, 
therefore,  a  new  revelation  in  itself;  for  the 
truths  themselves  are  as  old  as  the  Creation ; 
but  it  is  new  as  to  our  perception  and  expe- 
rience. If  a  man,  born  blind,  were  to  receive 
his  sight,  he  would  not  see  a  new  sun,  but  it 
would  be  new  to  him.  Even  in  a  land  of  vi- 
sion we  may  be  called  out  of  darkness  into 
his  marvellous  light ;  because  the  eyes  of  our 
understanding  may  be  opened.  We  heard 
of  these  things  before,  but  now,  in  God's 
light,  we  see  light.  This  illumination  shows 
us  not  only  their  reality,  but  their  excellency ; 
and,  with  their  glory,  fixes,  and  replenishes, 
and  sways  the  soul.  Be  not  satisfied  with 
any  thing  short  of  this.  Distinguish  between 
•  Christian  in  name,  and  a  Christian  in  deed. 


Do  not  place  your  religion  in  ai  y  tiling  witn- 
out  you.  Have  you  the  witness  in  your- 
selves] Is  Christ  revealed  in  you]  Have 
you  such  a  sight  of  him,  by  faith,  as  to  see 
that  he  is  fairer  than  the  children  of  men  ]  as 
to  feel  him  infinitely  endeared  ]  as  to  count 
all  things  but  loss  for  the  excellency  of  his 
knowledge  ]  This  is  what  he  himself  means, 
when  he  said,  "He  that  seeth  the  Son,  and 
believeth  on  him,  hath  everlasting  life." 

There  is  a  revelation  of  him  by  us.  It  is 
our  destiny,  our  duty,  our  privilege,  to  make 
him  known.  This  is  done  by  our  being  the  sub- 
jects of  his  agency ;  as  the  work  displays  the 
attributes  of  the  author,  and  the  streams  pro- 
claim the  quality  of  the  fountain.  We  should 
discover  him  by  our  resemblance,  as  his  fol- 
lowers; and  by  our  testimony,  as  his  wit- 
nesses. We  can  speak  upon  other  subjects — 
Why  not  upon  this]  Who  has  not  oppor- 
tunities to  extol  him  among  children,  serv- 
ants, friends,  neighbours  ]  What  do  seeking 
souls  want,  but  to  see  Jesus]  Or  doubting 
ones,  but  to  be  assured  of  hi3  love  ]  Have 
we  been  freely  healed  by  him  ]  Let  us  tell 
the  diseased  and  dying  of  the  Physician.  Let 
us  zealously  aid  every  institution  that  aims 
to  show  forth  his  praise.  Pray  that  his  glory 
may  be  revealed,  and  that  all  flesh  may  see 
the  salvation  of  our  God. 

There  is  also  a  revelation  of  him  with  us. 
The  world  knoweth  us  not :  it  knew  him  not 
We  are  now  hid ;  and  he  is  hid ;  and  both  arG 
to  be  displayed  at  the  same  time.  The  day 
of  the  manifestation  of  the  sons  of  God  is  also 
the  revelation  of  Jesus  Christ.  And  when 
he,  who  is  our  life,  shall  appear,  we  also  shall 
appear  with  him  in  glory.  Them  that  sleep 
in  Jesus  will  God  bring  with  him.  They 
suffered  with  him,  and  they  shall  be  glorified 
together. 

We  wish  to  be  distinguished.  We  want 
something  exclusive:  half  the  relish  and 
value  is  gone,  if  others  share  with  us.  But 
his  benevolence,  his  condescension,  are  such 
that  he  cannot  be  satisfied  unless  we  partake 
with  him :  "  I  appoint  unto  you  a  kingdom,  as 
my  Father  hath  appointed  unto  me ;  that  ye 
may  eat  and  drink  at  my  table  in  my  king- 
dom, and  sit  on  thrones  judging  the  twelve 
tribes  of  Israel."  "To  him  that  overcometh 
will  I  grant  to  sit  with  me  in  my  throne, 
even  as  I  also  overcame,  and  am  set  down 
with  my  Father  in  his  throne." — But  wher? 
will  the  ungodly  and  the  sinner  appear  * 


MAY  4. 


"  For  even  Christ  pleased  not  himself." 
Rom.  xv.  3. 

— Not  as  if  his  undertaking  our  cause  was 
against  his  will ;  or  that  he  ever  felt  it  to  be 
a  task,  and  a  grievance.  He  was  voluntary 
in  the  engagement,  and  cheerful  in  the  ex 


MAY  4. 


123 


ecution ;  and  could  say,  I  have  a  baptism  to 
De  baptized  with,  and  how  am  I  straitened 
till  it  be  accomplished! — But  he  never  fol- 
lowed the  indulgence  of  his  natural  inclina- 
tion in  the  days  of  his  flesh.  He  preferred 
the  glory  of  God  and  our  benefit  to  his  own 
gratification.  He  did  not  consult  his  ease; 
but  denied  the  demands  of  sleep  when  duty 
required  exertion.  He  rejected,  with  anger, 
Peter's  proposal  to  spare  himself  from  suffer- 
ing. He  did  not  consult  ambitious  feeling ; 
but  refused  the  people,  when  they  would  have 
made  him  a  king.  He  stood  not  upon  rank 
and  consequence;  but  washed  the  disciples' 
feet,  and  was  among  them  as  one  that  serveth. 
He  was  far  more  delighted  with  Mary's  re- 
ception of  his  word  than  with  Martha's  prepa- 
ration for  his  appetite.  He  was  not  only 
thirsty,  but  hungry,  when  the  disciples  left 
him  at  the  well  to  go  and  buy  meat;  but 
when  they  returned,  and  said,  Master,  eat;  he 
replied,  "  I  have  meat  to  eat  which  ye  know 
not  of— In  your  absence  I  have  had  something 
above  corporeal  satisfaction — I  have  been 
saving  a  soul  from  death,  and  hiding  a  multi- 
tude of  sins — My  meat  is  to  do  the  will  of 
Him  that  sent  me,  and  to  finish  his  work." 
When  the  collectors  of  the  Temple-tax  came 
to  Peter,  he  said  to  him,  "What  thinkest 
thou,  Simon  ]  of  whom  do  the  kings  of  the 
earth  take  custom  or  tribute  7  of  their  own 
children,  or  of  strangers  1  Peter  saith  unto 
him,  Of  strangers.  Jesus  saith  unto  him, 
Then  are  the  children  free — The  Temple  is 
the  house  of  my  Heavenly  Father,  and  I  am 
his  only  begotten  Son."  But,  though  not 
bound  like  others,  he  foregoes  his  right,  in 
order  to  avoid  offence:  "Notwithstanding, 
lest  we  should  offend ;"  that  is,  excite  pain,  or 
dislike,  or  reflection,  by  their  thinking  we 
have  not  a  proper  regard  to  the  Sanctuary  and 
ordinances  of  God — "lest  we  should  offend 
them,  go  thou  to  the  sea,  and  cast  an  hook, 
and  take  up  the  fish  that  first  cometh  up ;  and 
when  thou  hast  opened  his  mouth,  thou  shalt 
find  a  piece  of  money :  that  take,  and  give 
unto  them  for  me  and  thee."  This  he  ex- 
emplified all  through  life :  He  was,  therefore, 
well  prepared,  and  authorized  to  say,  "If  any 
man  will  be  my  disciple,  let  him  deny  him- 
self, and  take  up  his  cross,  and  follow  me." 

—And  observe  the  use  the  Apostle  makes 
of  it — Because  Christ  pleased  not  himself, 
therefore  "  let  the  strong  bear  the  infirmities 
of  the  weak,  and  not  please  themselves" — 
"Let  every  one  of  us  please  his  neighbour  for 
his  good  to  edification."  He,  indeed,  limits 
the  duty.  We  are  not  to  humour  our  bre- 
thren in  a  sinful  course ;  but  only  in  things 
innocent  and  lawful — and  we  are  to  do  this, 
with  a  view  to  secure  and  promote  his  wel- 
fare, and  not  for  any  advantage  of  our  own. 
But  we  are  not  to  consult  our  own  little  con- 
veniences, and  appetites,  and  wishes.  We 
are  not  even  to  follow  our  convictions  in  everv 


disputed  matter.  "  Let  us  not  therefore  judge 
one  another  any  more :  but  judge  this  rather, 
that  no  man  put  a  stumblingblock  or  an  occa- 
sion to  fall  in  his  brother's  way.  I  know,  and 
am  persuaded  by  the  Lord  Jesus,  that  there  is 
nothing  unclean  of  itself:  but  to  him  that 
esteemeth  any  thing  to  be  unclean,  to  him  it 
is  unclean.  But  if  thy  brother  be  grieved 
with  thy  meat,  now  walkest  thou  not  chari- 
tably. Destroy  not  him  with  thy  meat,  for 
whom  Christ  died.  Here,  again,  the  Apostle 
calls  in  Jesus,  as  a  motive,  and  an  example — 
He  denied  himself  so  as  to  die  for  this  weak 
brother,  and  will  you,  says  he,  refuse  to  deny 
yourselves  in  a  trifling  forbearance  on  his  be- 
half]" "  It  is  good  neither  to  eat  flesh,  nor 
to  drink  wine,  nor  any  thing  whereby  thy 
brother  stumbleth,  or  is  offended,  or  is  made 
weak." 

Herein,  too,  Paul  enjoins  no  more  than  he 
practised;  for  he  drank  deep  into  the  Sa- 
viour's spirit — "  I  please  all  men  in  all  things, 
not  seeking  my  own  profit,  but  the  profit  of 
many,  that  they  may  be  saved."  "  If  meat 
make  my  brother  to  offend,  I  will  eat  no  flesh 
while  the  world  standeth,  lest  I  make  my  bro- 
ther to  offend."  And  how  noble  does  he  here 
look !  And  how  below  his  principles  does  a 
Christian  act,  when  he  thinks  of  himself  only ; 
his  own  accommodation — yea,  even  his  own 
conscience.  He  is  to  regard  the  satisfaction 
of  another's  mind,  as  well  as  his  own;  and  is 
to  walk,  not  only  righteously,  but  charitably. 
Yet  some  say,  "  /do  not  think  it  sinful ;  there- 
fore I  am  not  obliged  to  abstain" — And  was 
Paul  obliged  to  abstain]  All  things  were 
pure  to  him ;  but  he  would  not  eat  with  of- 
fence. .  Some  seem  never  to  regard  how  their 
conduct  will  affect  others :  but  the  Scripture 
says,  "  Give  none  offence ;  neither  to  the  Jews, 
nor  to  the  Gentiles,  nor  to  the  Church  of 
God."  Asaph  was  checked  in  his  improper 
language  by  remembering,  that  if  he  so  spake, 
he  should  "offend  against  the  generation  of 
the  upright."  Let  us,  therefore,  beware  of 
throwing  stumblingblocks  in  the  way  of  the 
blind.  Let  us  make  straight  paths  for  our 
feet,  lest  that  which  is  lame  be  turned  out  of 
the  way :  but  let  it  rather  be  healed. 

Christianity  is  designed  to  refine  and 
soften ;  to  take  away  the  heart  of  stone,  and 
to  give  us  hearts  of  flesh :  to  polish  off  the 
rudenesses  and  arrogances  of  our  manners 
and  tempers ;  and  to  make  us  blameless  and 
harmless,  the  sons  of  God,  without  rebuke. 
Lord  Chatham,  in  one  of  his  Letters  to  his 
Nephew,  finely  says,  "  Politeness  is  benevo- 
lence in  little  things."  Religion  should  make 
us  the  most  polite  creatures  in  tha  world  : 
and  what  persons  of  rank  do  from  education, 
we  should  do  from  principle]  yielding  our 
own  desires  and  claims,  to  become  all  things 
to  all  men,  if  by  any  means  we  may  gain 
some;  and  be  not  only  sincere,  but  without 
offence,  until  the  day  of  Christ 


124 


MAY  5. 


If  so,  some  professors  of  religion  have 
much  to  learn.  They  think  of  nothing  but 
their  own  indulgence.  They  know  nothing 
of  bearing  with  infirmity  ;  of  waiting  for  im- 

;rovement;  of  watching  for  opportunity, 
'hey  are  decisive,  and  dictatorial,  and  hasty, 
and  severe.  They  pride  themselves  only  on 
what  they  call  faithfulness,  and  which  is  the 
easiest  thing  in  religion  to  them,  because  it 
fells  in  witli  their  own  natural  temper — not 
to  say,  that  frequently  what  they  mean  by 
fidelity  is  only  rudeness  and  insolence.  But 
while  we  can  do  nothing  against  the  truth, 
but  for  the  truth,  we  are  required  to  be  cour- 
teous ;  and  to  pursue  whatsoever  things  are 
lovely,  and  of  good  report. 

And  without  this,  professors  will  not  only 
render  religion  unamiable  and  repulsive ; 
but  will  lower  themselves  in  general  estima- 
tion, and  lose  the  influence  which  is  deriv- 
able from  reputation  and  esteem.  Who  can 
regard  the  haughty,  and  the  selfish !  But  for 
a  good  man  some  would  even  dare  to  die.  An 
inoffensive,  self-denying,  lovely  disposition 
and  carriage  wins  the  heart.  It  is  not  in  our 
power  to  love  :  but  it  is  in  our  power  to  be 
loved.  Our  loving  another  depends  upon 
him ;  and  here  we  have  no  control :  but 
another's  loving  us,  depends  upon  ourselves ; 
and  he  that  will  have  friends,  must  show 
himself  friendly. 

Doddridge  buried  a  most  interesting  child 
at  nine  years  of  age.  The  dear  little  crea- 
ture was  a  general  favourite :  and  he  tells  us 
m  his  Funeral  Sermon,  that  when  he  one  day 
asked  her,  how  it  was  that  every  body  loved 
her — I  know  not,  she  said,  unless  it  be  that  I 
iove  every  body.  Tell  your  children  this. 
Also  read  to  them — "  The  child  Samuel  grew 
on,  and  was  in  favour  both  with  the  Lord  and 
also  with  men." 

"For  he  that  in  these  things  serveth 
Christ,  is  acceptable  to  God,  and  approved  of 
men.  Let  us,  therefore,  follow  after  things 
which  make  for  peace,  and  things  wherewith 
one  may  edify  another." 


MAY  5. 


"  If  thou  knewest  the  gift  of  God." 
John  iv.  10. 

As  if  he  had  said  to  the  woman — Thou 
mistakest  me  for  a  mere  Jew,  wandering,  and 
weary,  and  sitting  thus  on  the  well,  and  ask- 
ing for  the  refreshment  of  water,  seemingly 
dependent  on  the  kindness  of  a  stranger.  But 
if  thou  wert  acquainted  with  me — that  I  am 
the  Mercy  promised  from  the  beginning ;  the 
Only  Begotten  of  the  Father,  full  of  grace 
and  truth ;  that  I  am  come  into  the  world  to 
save  sinners;  and  that  in  me  all  fulness 
dwells — what  an  opptrtunity  wouldst  thou 
find  is  now  afforded  thee — "  if  thou  knewest 
the  gift  of  God"— 


He  calls  himself  the  gift  of  God,  because 
he  came  not  according  to  the  course  of  na- 
ture. A  body  was  prepared  him.  A  virgin 
conceives,  and  bears  a  Son ;  and  the  holy 
thing  born  of  her  is  called,  The  Son  of  God. 
— We  go  also  further.  A  preternatural  inter- 
position might  have  taken  place  in  a  way  of 
wrath ;  and  this  is  what  seemed  most  proba- 
ble in  the  case,  and  would  have  been  the 
foreboding  of  our  guilty  minds.  But  God  sent 
not  his  only  begotten  Son  into  the  world  to 
condemn  the  world,  but  that  the  world 
through  him  might  be  saved.  He  therefore 
came,  not  according  to  any  rule  of  desert.  A 
few  years  ago,  we  heard  much  of  the  rights 
of  man;  and  though  the  expression  was 
abused,  and  brought  into  contempt,  there  is  a 
propriety  in  it.  Man  has  rights,  with  regard 
to  his  fellow-creatures.  Children  have  rights, 
with  regard  to  parents ;  and  subjects,  with 
regard  to  sovereigns.  A  man  has  a  right  to 
enjoy  the  fruit  of  his  labour ;  he  has  a  right 
to  worship  the  Supreme  Being  according  to 
his  conscience.  But  what  were  his  rights 
with  regard  to  God  !  What  right  to  protec- 
tion has  a  subject  that  has  become  rebellious! 
What  right  to  wages  has  a  servant  that  has 
run  away  from  his  master !  As  sinners,  we 
had  forfeited  all  expectation  from  God — ex- 
cept a  fearful  looking-for  of  judgment  and 
fiery  indignation.  We  could  have  no  right 
to  the  bread  we  eat,  or  th«  air  we  breathe. 
What  claim,  then,  had  we  upon  God  for  the 
Son  of  his  love!  He  was  a  gift  infinitely 
free ;  and  not  only  free  as  opposed  to  desert, 
but  also  as  opposed  to  desire.  Was  he  with- 
holden  till  we  felt  our  need  of  him,  and  be- 
came suppliants  at  our  offended  Maker's 
feet!  Ages  before  we  were  born,  the  plan 
was  formed,  and  accomplished,  and  an- 
nounced. And  when  we  are  desirous  of  ob- 
taining the  blessings  of  it,  we  find  them  pro- 
vided ;  and  hear  a  voice,  saying,  Come,  for 
all  things  are  now  ready.  All  other  good, 
too,  is  insured  by  him.  He  that  spared  not 
his  own  Son,  but  delivered  him  up  for  us  all, 
how  shall  he  not  with  him  also  freely  give  us 
all  things !  Yea,  he  has  given  us  all  things  in 
him  ;  and  whatever  a  perishing  sinner  needs, 
even  to  life  eternal,  is  to  be  derived  from  him 

— And  if  you  knew  the  gift  of  God — surel} 
you  would  say,  with  the  Apostle,  "  Thanks 
be  unto  God  for  his  unspeakable  gift."  You 
should  overlook  nothing  in  his  bounty  ;  but 
gratitude  should  bear  some  proportion  to  the 
favour  it  acknowledges.  What  is  the  sun  in 
Nature,  to  this  Sun  of  Righteousness !  What 
is  our  daily  bread,  to  this  Sun  of  Righteous- 
ness !  What  is  our  daily  bread,  to  this  Bread 
of  Life  !  Here  are  the-  exceeding  riches  of  hig 
grace — in  his  kindness  towards  us  by  Christ 
Jesus. 

— If  you  knew  the  gift  of  God,  surely  you 
would  avail  yourselves  of  it.  You  would  con 
sider  a  participation  of  him  as  the  one  thing 


MAY  6,  7. 


l«fi 


needful.  You  would  receive  him  as  he  is 
presented  in  the  Gospel ;  and  as  Zaccheus 
received  him,  who  made  haste,  and  came 
down,  and  received  him  joyfully. 

— If  you  knew  the  gift  of  God,  you  would 
not  yield  to  despondency.  You  would  not 
say,  by  way  of  objection,  I  have  no  money,  no 
worthiness.  This  is  supposed.  Who  thinks 
of  buying  a  gift  ]  of  deserving  a  gift  I  espe- 
cially such  a  gift ! 

— If  you  knew  the  gift  of  God,  you  would 
make  him  known.  You  would  commend 
him  to  your  children,  your  relations,  your 
friends,  your  neighbours — You  would  pray, 
"  Let  the  whole  earth  be  filled  with  his  fflo- 

ry"- 

"His  worth  if  all  the  nations  knew, 
Sure  the  whole  earth  would  love  him  too." 


MAY  6. 


'  Therefore  hath  thy  servant  found  in  his  heart 

to  pray  this  prayer  unto  thee." — 2  Sam.  vii. 

27. 

Where  did  he  find  his  inclination  and 
power  to  pray  ?  "  In  his  heart"  The  heart 
is  every  thing  in  religion.  Man  judgeth  ac- 
cording to  the  outward  appearance ;  but  the 
Lord  looketh  to  the  heart;  and  requires  it — 
My  son,  give  me  thy  heart.  Where  he  does 
not  find  this,  He  finds  nothing.  Where  this 
speaks,  words  are  needless :  he  knows  what 
is  the  mind  of  the  spirit.  Hannah — she  spake 
in  her  heart ;  only  her  lips  moved,  but  her 
voice  was  not  heard — yet  what  a  prayer  she 
prayed !  and  how  successfully !  It  is  a  blessed 
thing,  therefore,  to  find  it  in  our  heart  to  pray, 
— so  that,  while  it  is  with  many  a  bodily  ex- 
ercise only ;  a  task  which  they  would  gladly 
decline;  an  effort  forced  upon  them  from 
something  without,  from  some  danger,  or 
trouble :  we  may  do  it  naturally :  and  there- 
fore constantly  and  pleasantly,  from  a  prin- 
ciple in  us — like  a  well  of  water,  springing 
up  into  everlasting  life. 

And  what  was  the  prayer  he  found  there  ? 
It  was  this — "  Let  the  house  of  thy  servant 
David  be  established  before  thee."  David  had 
a  peculiar  concern  for  his  family ;  and,  from 
his  character,  we  may  be  assured,  he  wished 
it  to  be  not  only  or  principally  glorious,  but 
good.  It  is  a  man's  duty  to  seek  to  promote 
the  temporal  welfare  of  his  house :  for  he  that 
provideth  not  for  his  own,  especially  those  of 
his  own  house,  hath  denied  the  faith,  and  is 
worse  than  an  infidel.  But  the  wish  of  many 
is  not  to  build  up  their  house  in  Israel,  but  in 
the  world.  They  are  only  anxious  for  an  in- 
crease of  earthly  wealth  and  honour.  And 
how  injurious  have  such  risings  in  life  proved 
to  the  comfort  and  the  religion  of  the  family. 
And  how  inconsiderate  and  inconsistent  are 
parents,  especially  if  they  are  pious  ones,  in 
longing  for  such  perils,  when  they  know  the 
depravity  of  human  nature,  and  the  snares  of 
11* 


prosperity.  How  much  better  is  it  to  see, 
and  to  leave  their  household  great  h?  the 
sight  of  the  Lord ;  and  under  the  blessing  of 
that  Providence  which  will  make  all  tilings 
work  together  for  their  good. 

And  what  produced  this  prayer  1  "  There- 
fore"— "  For  thou,  O  Lord  of  hosts,  God  of 
Israel,  hast  revealed  to  thy  servant,  saying,  1 
will  build  thee  an  house:"  "therefore  hath 
thy  servant  found  in  his  heart  to  pray  this 
prayer  unto  thee."  He  had  refused  him  the 
pleasure  and  honour  of  building  the  Temple 
which  he  had  purposed.  But  he  should  be  no 
loser.  The  will  should  be  taken  for  the  deed. 
Though  he  did  not  build  God  a  house,  God 
would  build  him  a  house — and  except  the 
Lord  build  the  house  they  labour  in  vain  that 
build  it.  But  all  things  are  possible  with 
him:  and  them  that  honour  him,  he  will 
honour.  What  the  king  said  to  his  prime 
minister — "  You  mind  my  affairs,  and  I  will 
mind  yours" — he  says  to  each  of  his  servants : 
Serve  me  yourselves ;  and  be  persuaded  that 
my  blessing  is  upon  my  people,  and  that  the 
generation  of  the  upright  shall  be  blessed. 

— But  see — the  certainty  of  a  thing  does 
not  supersede  the  use  of  the  means  in  attain 
ing  it.  Why  should  David  pray  for  it  when 
God  had  pledged  himself  to  do  it  1  So  some 
would  argue :  but  it  would  be  the  arguing  of 
folly.  The  Scripture,  the  wisdom  of  God, 
knows  nothing  of  this  perversion.  No  doc- 
trine there  leads  to  enthusiasm.  There  the 
means  and  the  and  ure  connected.  There 
activity  grows  oat  of  dependence ;  and  zeal, 
out  of  confidence.  There  God  says,  after  he 
has  promised  the  thing,  "I  will  yet  be  in- 
quired of  by  the  House  of  Israel  to  do  it  for 
them."  Yea,  we  see  prayer  is  not  only  con- 
sistent with  the  promise,  but  derived  from  it. 
It  is  this  that  furnishes  the  matter  of  our  pe- 
titions, and  gives  us  all  our  encouragements. 

Therefore  let  us  be  thankful  for  the  pro- 
mises. Let  us  search  them  out  Let  us  place 
them  opposite  all  our  wants.  Let  us  plead 
them,  and  say,  Remember  the  Word  unto  thy 
servant,  upon  which  thou  hast  caused  him  to 
hope.  And,  as  then  we  can  ask  in  faith,  so 
we  may  pray  with  confidence:  for  whatsoever 
we  ask  according  to  his  will,  we  know  he 
heareth  us. 


MAY  7. 

"  The  Sun  of  Righteousness  shall  arise.,: 
Mai.  iv.  2. 

He  is  called  the  Sun  of  Righteousness,  to 
intimate  that  he  is  the  same  in  the  righteous 
world  as  the  orb  of  day  is  in  the  natural.  The 
importance  of  the  latter  is  acknowledged  by 
all ;  but  the  value  of  the  former  is  infinitely 
greater.  What  are  the  interests  of  time  and 
sense,  to  those  of  the  soul  and  eternity  ! 

We  know  there  is  only  one  sun  in  our 
system :  and  there  is  one  Mediator  betweer 


126 


MAY  8. 


God  ana  man.  Neither  is  there  salvation  in 
any  other — I  am  the  way,  the  truth,  and  the 
life :  no  man  cometh  unto  the  Father  but  by 
me.  The  vastness  of  the  sun  is  surprising : 
but  Jesus  is  the  Lord  of  all.  His  greatness 
is  unsearchable.  The  beauty  and  glory  of 
the  sun  are  such,  that,  in  the  absence  of  Re- 
velation, and  when  creatures  were  idols,  we 
can  scarcely  wonder  that  this  illustrious  dis- 
play of  Deity  should  have  been  adored.  But 
He  is  fairer  than  the  children  of  men — Yea, 
he  is  altogether  lovely ;  and  all  the  angels  of 
God  are  commanded  to  worship  him.  But 
consider  the  inestimable  usefulness  of  this 
iUminary  !  How  he  enlightens !  warms !  fruc- 
tifies !  adorns  !  blesses  !  What  changes  does 
he  produce  !  How  he  fills  the  air  with  songs, 
and  the  gardens  with  fruit  and  fragrance  ! 
How  he  clothes  the  woods  with  foliage,  and 
the  meadows  with  grass  !  How  he  fills  the 
valleys  with  corn,  and  makes  the  little  hills 
rejoice  on  every  side :  and  crowns  the  year 
with  his  goodness ! — And  this  he  has  always 
done.  The  sun  that  ripened  Isaac's  corn, 
ripens  ours  ;  and,  though  he  has  shone  for  so 
many  ages,  he  is  undiminished,  and  is  as  all- 
sufficient  as  ever.  What  an  image  of  Him, 
who  is  the  same  yesterday,  to-day,  and  for 
ever !  who  has  always  been  the  source  of 
light,  life,  relief,  and  comfort !  the  hope,  the 
consolation  of  Israel !  the  desire  of  all  nations ! 
Truly  light  is  sweet ;  and  a  pleasant  thing  it 
is  for  the  eyes  to  behold  the  sun.  But  he 
that  seeth  the  Sun  of  Righteousness,  and  be- 
lieveth  on  Jesus,  hath  everlasting  life. 

— The  rising  of  the  sun  is  the  finest  spec- 
tacle in  the  creation.  I  fear  some  never  saw 
it ;  at  least  at  the  most  interesting  season  of 
the  year.  What,  to  them,  are  a  thousand 
rising  suns,  to  the  sublimity  of  lying  late  in 
bed !  But  when  and  how  does  this  Sun  of 
Righteousness  arise?  His  coming  was  an- 
nounced immediately  after  the  Fall,  when 
God  said,  the  seed  of  the  woman  should 
bruise  the  Serpent's  head.  This  was  the 
very  first  beam  of  the  early  dawn  of  that  light 
which  was  to  shine  more  and  more  unto  the 
perfect  day.  His  approach  obscurely  ap- 
peared in  the  types  and  services  of  the  Cere- 
monial Law.  In  the  clearer  discoveries  of 
the  prophets,  the  morning  was  beginning  to 
spread  upon  the  mountains.  But  to  the  Jews 
he  was  below  the  horizon :  they  longed  to  see 
his  day ;  and  kings  and  righteous  men  pressed 
forward  to  the  brightness  of  his  rising.  At 
length,  he  actually  arose ;  and  when  the  ful- 
ness of  time  was  come — God  sent  forth  his 
Son.  A  messenger  from  heaven  proclaimed 
him  to  the  shepherds,  and  said,  I  bring  you 
glad  tidings  of  great  joy.  The  Saviour  is 
born  !  Oh  the  splendour  of  that  morning ! 
— It  brought  glory  to  God  in  the  highest,  and 
sn  earth  peace,  good  will  towards  men — God 
was  manifest  in  the  flesh. 

— He  rises  in  the  lispensation  of  the  Gos- 


pel. Whenever  this  enters  a  nation  01  a  vil- 
lage, He  is  evidently  set  forth,  and  the  savour 
of  his  knowledge  diffused.  It  is  then  said  to 
the  place,  and  to  the  people,  Arise,  shine,  for 
thy  light  is  come,  and  the  glory  of  the  Lord  is 
risen  upon  thee. 

— He  rises  in  spiritual  illumination.  Then 
he  is  revealed  in  us.  He  is  presented  to  the 
eye  of  the  soul.  He  is  seen  in  a  new  manner. 
He  fixes  and  fills  the  mind ;  he  governs  the 
life. 

— He  rises  in  renewed  manifestations.  For 
sometimes  he  hides  his  face,  and  we  are  trou- 
bled. Then  we  anxiously  ask,  O  when  wilt 
Thou  come  unto  me  1  Then  we  wait  for  him 
more  than  they  that  watch  for  the  morning — 
and  when  we  behold  him  again,  find  a  brighter 
day. 

— He  rises  in  ordinances.  What  fresh  and 
enlivening  views  of  him  have  we  often  in  me- 
ditation ;  in  prayer ;  in  his  own  Supper ;  in 
reading  and  hearing  his  word ! 

— "  Sometimes  a  light  surprises 

The  Christian,  while  he  sings ; 
It  is  the  Lord  that  rises 
With  healing  in  his  wings." 

But  how  will  he  arise  in  the  irradiations  of 
heaven — in  the  morning  of  immortality ;  ma- 
king a  day,  to  be  sullied  with  no  cloud,  to  be 
followed  with  no  evening  shade !  Then  their 
sun  shall  no  more  go  down — 

"  God  shall  rise,  and,  shining  o'er  you, 
Turn  to  day  the  gloomy  night ; 
He,  your  God,  shall  be  your  glory, 
And  your  everlasting  light." 


MAY  8. 


11 1  will  look  for  him" — Isaiah  viii.  17. 

This  is  peculiar  language.  It  is  the  lan- 
guage of  none  in  heaven.  There  all  have 
found  him,  and  are  for  ever  with  the  Lord.  It 
is  the  language  of  none  in  hell.  There  they 
are  only  concerned  to  escape  from  his  hand, 
and  to  elude  his  eye.  It  is  not  the  language  of 
any  in  the  world.  There  they  are  sufficiently 
active  and  eager ;  but  they  rise  early,  and  sit 
up  late,  and  eat  the  bread  of  sorrow,  to  gain 
some  temporal  advantage,  honour,  or  pleasure 
— but  none  saith,  "  Where  is  God  my  Maker, 
who  giveth  songs  in  the  night  V  It  is  not 
the  language  of  all  in  the  church.  There 
are  some  happy  souls  who  know  the  joyful 
sound,  and  walk  in  the  light  of  God's  counte- 
nance :  in  his  Name  they  rejoice  all  the  day, 
and  in  his  righteousness  they  are  exalted. 
But  there  are  others,  whose  desire  is  to  his 
Name,  and  to  the  remembrance  of  him; 
whose  wish  is,  "  Oh  that  I  were  as  in  months 
past,  when  the  candle  of  the  Lord  shined  upon 
my  head,  and  the  Almighty  was  yet  with  me." 
These — these  are  the  persons  who  are  saying 
— and  they  cannot  do  better  than  tosay — "I 
will  look  for  him." 

It  is  here  supposed  fhat  God  may  hide  him 


MAY  9. 


12*; 


self  from  liis  people.  Indeed  it  is  expressly 
asserted  in  the  former  part  of  the  verse,  "  I 
will  wait  upon  the  Lord,  who  hideth  himself 
from  the  house  of  Jacob."  Sometimes  he 
does  this  as  to  providential  dispensations,  suf- 
fering them  to  fall  into  trouble,  and  for  awhile 
leaving  them,  as  if  he  had  no  regard  for  them, 
and  had  forgotten  to  be  gracious.  But  we 
now  refer  to  spiritual  manifestations.  Some- 
times fuey  are  so  in  the  dark,  that  they  are 
unable  to  perceive  their  condition,  or  to  enjoy 
the  comforts  of  the  Holy  Ghost  God  loves 
them  always,  and  they  cannot  serve  him,  in 
vain;  but  they  cannot  always  see  this,  as 
they  once  did.  The  sun  is  as  really  in  his 
course,  in  a  dark  day,  as  in  a  bright  one,  but 
his  face  is  hid  by  fogs  and  clouds :  and,  David 
says  to  his  God,  "  Thou  didst  hide  thy  face, 
and  I  was  troubled."  For  when  we  are  in 
the  dark  with  regard  to  him,  other  things 
come  forth  and  dismay  us — and  it  is  true, 
morally,  as  well  as  physically,  "  Thou  makest 
darkness,  and  it  is  night,  wherein  all  the  beasts 
of  the  forest  do  creep  forth." 

But  the  subjects  of  divine  grace  cannot 
rest  satisfied  without  God.  We  see  this  in 
Job :  "  Oh  that  I  knew  where  I  might  find 
him !  Behold,  I  go  forward,  but  he  is  not 
there;  and  backward,  but  I  cannot  perceive 
him :  on  the  left  hand,  where  he  doth  work, 
but  I  cannot  behold  him :  he  hideth  himself  on 
the  right  hand,  that  I  cannot  see  him."  This 
anxiety  and  restlessness  to  find  him  results 
from  three  things.  Love — that  longs  to  be 
near  the  object  of  attachment,  and  cannot  en- 
dure separation.  Conviction — which  tells 
him  of  God's  infinite  importance  to  his  case, 
and  of  his  own  entire  dependence  upon  him. 
I  am  sick,  says  he,  and  he  is  my  only  physi- 
cian ;  I  am  a  traveller,  and  he  is  my  only 
guide.  I  have  nothing ;  he  possesses  all 
things.  Experience — he  has  tasted  that  the 
Lord  is  gracious,  and  the  relish  of  the  enjoy- 
ment adds  to  the  sense  of  want;  for  that 
which  indulges  the  appetite,  provokes  it  also. 
Hence,  though  the  believer  does  not  desire 
more  than  God,  he  desires  more  of  him. 

Well — this  restlessness  is  a  token  for  good. 
Henry  says,  "  A  Christian  is  always  on  the 
perch,  or  on  the  wing :  he  is  always  reposing 
in  God,  or  in  flight  after  him ;  and  the  latter 
s  as  good  an  evidence  of  religion  as  the  former 
— for  delight  is  not  only  a  part  of  complacency 
and  aifection,  but  also  fear,  complaint,  desire 
—fear  of  losing  the  object — complaint  of  our 
enjoying  so  little  of  it— desire  of  attaining 
and  feeling  more." 

Therefore  be  of  good  comfort — and  if  you 
ask,  Where  you  are  to  look  for  him :  Look  for 
him  in  Christ,  where  he  is  reconciling  the 
world  to  himself.  In  him  he  is  well  pleased. 
Look  for  him  in  the  promises :  there  you  will 
find  him,  pledged  in  every  readiness  of  power 
and  compassion.  Look  for  him  in  his  ordi- 
nances :  where  two  or  tliree  are  gathered  to- 


gether, there  is  He  in  the  midst  oi  them. 
And  not  only  look  for  him  in  the  temple,  but 
in  the  closet :  pray  to  thy  Father  who  is  in 
secret,  and  thy  Father  who  seeth  in  secret 
shall  reward  thee  openly.  Look  for  him  in 
thy  former  experiences.  Call  to  remembrance 
thy  song  in  the  night.  Can  all  your  former 
views  andJeelings  be  a  delusion  ]  Would  he 
have  shown  you  such  things  as  these,  and  also 
have  accepted  an  offering  at  your  hands,  if  he 
had  been  minded  to  kill  you  1 

And  when  you  have  found  him  whom  you 
are  looking  for,  fall  at  his  feet,  and  ingenu- 
ously confess  your  unworthiness  in  causing 
him  to  withdraw  from  you.  Do  not  complain 
of  him ;  justify  him ;  but  condemn  yourselves. 
And  instead  of  thinking  he  has  dealt  hardly 
with  you,  wonder-that  he  has  not  cast  you  off 
for  ever,  and  be  thankful  that  he  has  been 
found  of  you  again.  Again  you  have  morn- 
ing ;  again  you  have  spring :  but  the  rising 
and  shining  of  the  sun  has  made  it.  "•  Thou 
hast  turned  for  me  my  mourning  into  dancing: 
thou  hast  put  off  my  sackcloth,  and  girded  me 
with  gladness ;  to  the  end  that  my  glory  may 
sing  praise  to  thee,  and  not  be  silent.  O  Lord 
my  God,  I  will  give  thanks  unto  thee  for 
ever."  Cleave  to  him  with  purpose  of  heart. 
Resolve  rather  to  die  than  again  grieve  his 
Holy  Spirit  And  not  only  watch,  but  pray, 
lest  ye  enter  into  temptation.  The  spirit  in- 
deed is  willing,  but  the  flesh  is  weak. 


MAY  9. 


"  So  Daniel  -was  taken  up  out  of  the  den,  and 
no  manner  of  hurt  was  found  upon  hivi,  be 
cause  he  believed  in  his  God." — Dan.  vi.  23. 

His  case  at  first  seemed  very  hard  to  flesh 
and  blood.  But  here  we  see  the  end  of  the 
Lord.  All  was  sc  over-ruled,  that  Daniel  had 
no  reason  to  repent  of  his  conduct  or  to  la- 
ment the  result  of  it  It  is  true,  the  God  he 
served  continually  did  not  preserve  him  from 
the  den  of  lions ;  but  he  delivered  him  out  of 
it.  He  could  have  made  a  way  for  his  escape ; 
but  the  prevention  of  the  trial  would  not  have 
been  half  so  impressive  and  useful  as  the  issue. 
What  a  night  did  he  pass  there !  What 
hours  were  they  of  prayer  and  praise !  of 
peace  and  joy!  What  reflections  did  he 
make  upon  the  power  and  goodness  of  his 
God — while  the  hungry  lions,  ana  they  had 
been  prepared  to  devour,  looked  on,  and 
snuffed  his  flesh,  but  felt  an  invisible  Res- 
trainer,  who  said,  Touch  not  mine  anointed, 
and  do  my  prophet  no  harm.  How  would  he 
resolve  to  confide  in  him,  and  confess  him, 
and  serve  him,  in  future  !  How  would  the 
multitude  be  impressed  !  Those  who  doubt- 
ed would  be  convinced.  The  timid  would  be 
emboldened.  Many  proselytes  would  be  made 
to  the  religion  of  Daniel — while  the  kini; 
said,  "I  make  a  decree,  That  in  every  doinf- 


128 


MAY  10. 


nion  of  my  kingdom  men  tremble  and  fear  be- 
fore the  God  of  Daniel :  for  he  is  the  living 
God,  and  steadfast  for  ever,  and  his  kingdom 
that  which  shall  not  be  destroyed,  and  his  do- 
minion shall  be  even  unto  the  end.  He  de- 
livereth  and  rescueth,  and  he  worketh  signs 
and  wonders  in  heaven  and  in  earth,  who 
hath  delivered  Daniel  from  the  power  of  the 
lions." 

How  much,  therefore,  did  his  steadfastness 
conduce  to  the  glory  of  God,  and  the  advance- 
ment of  his  cause  !  Christians  never  honour 
God  more  than  in  the  fires.  When  they  suf- 
fer like  themselves ;  when  they  are  witnesses 
for  God ;  when  they  show  that  his  service  is 
too  dear  to  be  forsaken,  and  that  they  are  wil- 
ling to  follow  him  to  prison,  or  to  death ;  and 
that  the  religion  they  more  than  profess,  ena- 
bles them  to  glory  in  tribulation  also, — then, 
men  see  that  there  is  a  reality  in  it — a  vital — 
a  blessed  reality ;  and  that  the  righteous  is 
more  excellent  than  his  neighbour. 

But  the  result  equally  terminated  in  Daniel's 
own  honour  and  welfare.  When  taken  up, 
how  would  every  eye  be  drawn  towards  him ! 
How  breathless  would  be  their  gaze !  How 
would  every  tongue  extol  him !  With  what 
shoutings  would  they  follow  him  home! — 
When  they  met  him,  how  ready  would  every 
man  be  to  say,  There  is  the  man  who  would 
rather  enter  a  den  of  hungry  lions,  than  vio- 
late his  conscience,  or  sin  against  his  God ! 
What  influence  would  be  attached  to  his 
character !  what  weight  to  his  advice  and 
counsel ! — A  good  name  is  rather  to  be  chosen 
than  great  riches.  His  reputation  is  perfected. 
His  attainder  is  revoked.  He  is  restored.  He 
is  promoted  by  his  sovereign  to  a  higher  sta- 
tion. 

— And  who  would  not  have  done  what  Da- 
rius did !  He  who  had  been  faithful  to  his 
God  was  more  likely  to  be  faithful  to  his  king. 
This  is,  indeed,  one  of  the  ways  in  which  god- 
liness naturally  conduces  to  a  man's  present 
advantage.  It  gains  him  confidence :  and  this 
i3  the  lever  of  elevation.  Constantius,  the 
father  of  Constantine  the  Great,  while  as  yet 
inis  prince  was  a  heathen,  wished  to  know 
the  character  of  those  about  him.  He,  there- 
fore, called  together  before  him  all  the  chiefs 
in  his  suit,  and  ordered  them  to  offer  sacrifices 
to  his  gods,  on  pain  of  being  deprived  of  all 
their  honours  and  functions.  The  trial  was 
severe.  Many  sunk  under  it.  They  could 
not  give  up  every  thing  that  was  dear  und 
valuable.  But  some  were  inflexible.  They 
had  bought  the  truth,  and  they  would  not  sell 
it  for  any  price.  Whatever  they  suffered, 
they  were  resolved  to  have  a  conscience  void 
of  offence.  What  happened  1  Those  who 
basely  complied,  he  drove  from  his  presence ; 
while  those  who  nobly  refused,  he  entrusted 
with  the  care  of  his  person,  and  placed  them 
in  the  most  important  offices — saying,  On 
these  men  I  can  depend — I  prize  them  more 


than  all  my  treasures.  And  we  know  wht 
hath  said,  Them  that  honour  me  I  will  ho- 
nour;  but  they  that  despise  me  shall  be  lightly 
esteemed. 


MAY  10. 

"And  the  children  of  Israel -went  up  iz.rncssea 
out  of  the  land  of  Egypt.  And  Moses  took 
the  bones  of  Joseph  -with  him :  for  he  had 
straitly  sworn  the  children  of  Israel,  saying, 
God  -will  surely  visit  you  ;  and  ye  shall 
carry  up  my  bones  away  hence  -with  you." 
Exod.  xiii.  18,  19. 

Here  are  two  circumstances  not  to  be  over- 
looked, because  God  has  deemed  them  worthy 
of  record. 

The  first  is  not  easily  understood  from  the 
present  version.  It  is  said,  They  went  up 
out  of  Egypt  harnessed.  The  word  harness, 
when  the  Bible  was  translated,  signified  not 
the  furniture  of  a  horse,  but  of  a  soldier — or 
armour ;  and  this  is  the  first  sense  the  term 
bears  in  the  dictionary :  and,  to  check  the 
presumption  of  a  warrior,  it  was  once  said, 
"Let  not  him  that  putteth  on  the  harness 
boast  himself  like  him  that  putteth  it  off." 
The  translators  therefore  meant  to  say,  that 
they  went  out  armed.  Yet  this  is  not  at  al. 
probable.  Such  a  jealous  tyrant  as  Pharaoh 
would,  by  his  spie3,  have  prevented  the  Isra- 
elites from  manufacturing,  or  purchasing,  ox 
hoarding  up,  weapons.  We  find  in  after- 
times,  when  the  Philistines  held  the  Jews  in 
subjection,  they  would  not  allow  a  smith  t<« 
live  in  the  country,  and  only  permitted  them 
to  sharpen  their  agricultural  implements  at 
particular  places.  "  But  they  had  arms  in 
the  Wilderness,  when  they  fought  Amalek 
and  others."  Yes,  they  had  carried  away  a 
few  weapons  concealed,  and  made  others  out 
of  the  materials  they  had  with  them ;  and 
above  all,  they  furnished  themselves  from  tlie 
spoils  of  Pharaoh's  army  thrown  on  shore — 
But  they  were  now  only  going  out  from  Egypt 
The  margin  is,  they  marched  "five  in  a  rank" 
— But  this  would  have  extended  the  train  to 
an  immense  length.  Others,  therefore,  have 
rendered  it,  "  in  five  squadrons."  But  all  the 
meaning  seems  to  be — that  they  moved  out — 
not  armed — but  in  soldier-like  order ;  as  regu 
larly  organized  and  slowly  as  disciplined 
troops — and  not  like  a  rude  rabble,  or  a  hud 
died  jostling  multitude.  It  shows  that  the) 
did  not  go  out  by  "  haste  or  by  flight."  And 
this  i3  very  remarkable,  considering  theii 
numbers,  and  the  quality  of  the  people,  and 
how  natural  it  was  for  those  behind  to  dread 
lest  their  task-masters  should  overtake  them 
and  therefore  to  press  forward  and  incommodf . 
those  that  were  before.  But  there  was  no- 
thing of  this :  they  moved  with  such  steadi- 
ness and  stillness,  that  "  against  none  cf  them 
did  a  dog  move  his  tongue."     We  are  also  in 


MAY  10 


129 


vormed  that  u  there  was  not  found  one  feeble 
among  them."  Indeed,  they  had  enough  to 
do  to  take  care  of  themselves  and  their  goods, 
without  being  encumbered  with  invalids.  Yet 
did  ever  such  an  immense  multitude  leave  a 
place  before  without  one  individual  unable  to 
follow  ]  It  was  the  Lord's  doing,  and  it  is 
marvellous  in  our  eyes. 

The  other  circumstance  in  this  march  re- 
gards "the  bones  of  Joseph,  which  Moses 
took  with  them  "  This  rendered  it  a* kind  of 
funeral  procession,  and  such  as  no  other  his- 
tory relates.  Much  people  of  Nain  followed 
the  bier  of  the  widow's  son;  but  Joseph's 
corpse  was  accompanied  with  every  man,  wo- 
man, and  child,  of  a  whole  nation.  There  is 
generally  some  time  between  death  and  in- 
terment, though  in  warm  climates  this  is  very 
short:  here  was  an  interval  of  near  two  hun- 
dred years.  Other  bodies  may  have  been  car- 
ried as  far,  but  were  never  so  long  in  their 
conveyance  to  the  grave — for  here  forty  years 
were  taken  up  in  bearing  Joseph  to  his  burial. 

We  read  at  the  death  of  Joseph,  that "  they 
embalmed  him,  and  he  was  put  in  a  coffin  in 
Egypt ;"  and  when  we  consider  that  he  was 
the  prime  minister  and  the  saviour  of  the 
country,  and  the  most  popular  man  in  the 
realm,  we  may  be  assured  that  this  was  done 
in  a  manner  the  most  perfect  and  sumptuous. 
The  descendants  of  his  own  family  would  be 
likely  to  have  the  care  of  this  precious  de- 
posit ;  and  they  would  feel  a  peculiar  venera- 
tion for  it — But  it  was  dear  to  all ;  and  use- 
ful to  all.  It  was  a  memento  of  the  vanity 
of  all  human  greatness.  Joseph  had  risen  in 
life  to  an  unexampled  degree  of  eminence. 
But  what!  where]  now  is  the  Governor  and 
idol  of  Egypt  1  Mummied  within  those  few 
inches  of  board !  It  was  also  a  moral,  as  well 
as  a  mortal  memento.  Joseph  was  a  very 
pious  character :  he  had  been  highly  exem- 
plary in  every  relation  and  condition  of  life ; 
and  much  of  God,  of  providence,  and  of  grace, 
was  to  be  read  in  his  history — What  an  ad- 
vantage to  be  always  reminded  of  such  a 
man,  in  having  his  remains  always  in  the 
midst  of  them !  But  the  body  would  be, 
above  all,  valuable,  as  a  pledge  of  their  future 
destination.  It  was  a  present  palpable  sign 
of  God's  Covenant  with  their  fathers,  on  their 
behalf. 

For  observe  how  they  came  in  possession 
of  this  treasure. 

It  was  according  to  the  dying  wish  and 
prophecy  of  Joseph :  "  For  he  had  straitly 
charged  the  children  of  Israel,  saying,  God 
will  surely  visit  you ;  and  ye  shall  carry  up 
my  bones  away  hence  with  you."  His  charge 
did  not  arise  from  a  superstitious  principle, 
as  if  it  were  better  or  safer  to  moulder  in  one 
place  than  another.  Nor  even  from  a  prin- 
ciple of  natural  and  relative  affection — This 
feeling,  indeed,  is  often  strong,  and  the  wish 
»f  persons  to  lie  with  their  kindred  seems  to 
R 


grow  with  the  decline  of  life.  How  affec- 
tionately does  Jacob  express  this  sentiment, 
when  dying !  "  I  am  to  be  gathered  unto 
my  people :  bury  me  with  my  fathers  m  the 
cave  that  is  in  the  field  of  Ephron  the  Hittite, 
in  the  cave  that  is  in  the  field  of  Machpelah. 
which  is  before  Mamre,  in  the  land  of  Canaan, 
which  Abraham  bought  with  the  field  ot 
Ephron  the  Hittite  for  a  possession  of  a  bury- 
ingplace.  There  they  buried  Abraham  and 
Sarah  his  wife  ;  there  they  buried  Isaac  and 
Rebekah  his  wife  ;  and  there  I  buried  Leah." 
This,  however,  was  more  than  the  language 
of  Nature  in  the  father — and  so  it  was  in  the 
son.  The  Apostle  tells  us,  "  By  faith  Joseph, 
when  he  died,  made  mention  of  the  depart- 
ing of  the  children  of  Israel ;  and  gave  com- 
mandment concerning  his  bones."  If  he  dia 
it  by  faith,  his  faith  must  have  had  a  divine 
warrant.  This  was  the  promise  of  a  God 
that  cannot  lie,  that  he  would  give  Canaan 
for  a  possession  to  the  seed  of  Abraham. 

"  And  he  said  unto  Abram,  Know  of  a 
surety  that  thy  seed  shall  be  a  stranger  in  a 
land  that  is  not  theirs,  and  shall  serve  them ; 
aid  they  shall  afflict  them  four  hundred 
years ;  and  also  that  nation,  whom  they  shall 
serve,  will  I  judge :  and  afterward  shall  they 
come  out  with  great  substance."  And  this 
was,  at  the  very  time,  ratified  by  a  solemn 
covenant  Joseph  knew  of  this  engagement, 
and  believed  it ;  and  though  the  time  was 
remote,  and  the  difficulties  in  the  accomplish- 
ment many,  like  a  true  son  of  Abraham,  he 
staggered  not  at  the  promise  of  God,  through 
unbelief,  but  was  strong  in  faith,  giving 
glory  to  God.  This  raised  him  above  the 
treasures  of  Egypt ;  this  kept  him  from  natur- 
alizing there  amidst  all  his  prosperity — there 
he  was  only  a  stranger  and  a  sojourner — 
another  nation  was  his  people — another  land 
was  his  home.  And  therefore,  instead  of 
being  entombed  in  an  Egyptian  pyramid,  he 
ordered  his  body  to  be  taken  immediately  to 
Goshen,  and  kept  by  them  till  they  should 
go  as  a  body  to  possess  their  inheritance,  and 
then  bury  him  with  his  fathers. 

And  behold  the  fulfilment !  Enslaved  as 
they  were,  they  are  delivered.  Their  ene- 
mies perish.  They  live  by  miracle  for  forty 
years  in  the  Wilderness.  The  Jordan  is 
crossed.  Canaan  is  taken — and,  says  the 
Conqueror  to  the  people  he  had  led  to  victory, 
"  Behold,  this  day  I  am  going  the  way  of  all 
the  earth  :  and  ye  know  in  all  your  hearts 
and  in  all  your  souls,  that  not  one  thing  hath 
failed  of  all  the  good  things  which  the  Lord 
your  God  spake  concerning  you ;  all  are 
come  to  pass  unto  you,  and  not  one  thing 
hath  failed  thereof."  "So  Joshua  made  a 
covenant  with  the  people  that  day,  and  set 
them  a  statute  and  an  ordinance  in  Shechem.'* 
What  more!  "And  the  bones  of  Joseph, 
which  the  children  of  Israel  brought  up  out 
of  Egypt  ouried  they  in  Shechem,  in  a  parcel 


130 


MAY  11, 12. 


af  ground  which  Jacob  bought  of  the  sons  of 
Hamor  the  father  of  Shechem  for  an  hun- 
dred pieces  of  silver :  and  it  became  the  in- 
heritance of  the  children  of  Joseph."  Here 
we  leave  his  hallowed  remains  till  the  re- 
surrection of  the  just;  inscribing  over  his 
sepulchre — A  memorial  of  the  faithful- 
ness of  God. 


MAY  11. 

-  The  lame  man  which  was  healed  held  Peter 
and  John" — Acts  iii.  11. 

How  perfectly  natural  and  picturesque 
are  the  narratives  of  the  Bible.  They  serve 
at  once  to  vouch  for  the  truth  of  their  state- 
ments, and  to  leave  their  representations 
fixed  in  the  memory. 

The  circumstance  here  mentioned  is  too 
sunple,  striking,  and  touching,  to  be  over- 
looked. The  poor  man  had  been  lame  from 
his  mother's  womb,  and  was  placed  daily  at 
the  Beautiful  Gate  of  the  Temple,  to  ask 
alms  of  the  worshippers.  Silver  and  gold 
Peter  and  John  had  none.  But  they  gave 
him  something  far  better.  In  the  name  of 
the  Lord  Jesus,  said  they,  rise  up,  and  walk. 
And  immediately  his  feet  and  ankle-bones 
received  strength.  And  he,  leaping  up — 
stood — and  walked — and  entered  with  them 
into  the  temple — walking — and  leaping — 
and  praising  God.  The  people,  also,  seeing 
what  was  done,  hastened  to  Solomon's  porch, 
greatly  wondering.  But  the  man  that  was 
healed — held  Peter  and  John. 

Was  this  the  effect  of  apprehension  ?  Did 
he  imagine  their  influence  was  confined  to 
their  bodily  presence"!  and  that  if  he  let 
them  go  hia  lameness  would  return  ] 

Or  did  it  result  from  a  wish  to  point  them 
out  to  the  multitude  7  "  Are  you  looking 
after  the  wonderful  men  who  have  made  me 
whole" — "  Here,"  says  he,  eager  and  proud 
to  proclaim  them ;  "  Here  they  are — These 
are  they." 

Was  it  not  still  more  the  expression  of 
his  attachment1?  "O  my  deliverers  and 
benefactors,  let  me  attend  upon  you.  Let 
me  enjoy  the  happiness  to  serve  you.  En- 
treat me  not  to  leave  you,  nor  to  return  from 
following  after  you.  Let  me  live,  let  me 
die  with  you." 

— So  it  is  in  our  spiritual  cures.  It  is 
natural  to  feel  a  regard  for  those  who  have 
been  the  means  of  our  recovery ;  and  to  keep 
hold  of  them.  But  let  us  remember,  we 
may  hold  them  too  closely.  And  we  do  so, 
if  we  suffer  them  to  draw  us  away  from  the 
God  of  all  grace.  For  whoever  are  the  in- 
struments of  doing  us  good,  He  is  the  agent ; 
and  he  will  have  us  to  remember,  that  the 
«xcellency  of  the  power  is  of  him,  and  not 
of  them.  Hence  the  reproof—"  For  while 
one  saith,  I  am  of  Paul ;  and  another,  I  am 


of  Apollos ;  are  ye  not  carnal  1  Who  then 
is  Paul,  and  who  is  Apollos,  but  ministers  by 
whom  ye  believed,  even  as  the  Lord  gave  to 
every  man  ?  I  have  planted,  Apollos  water- 
ed; but  God  gave  the  increase.  So  then 
neither  is  he  that  planteth  any  thing,  neither 
he  that  watereth ;  but  God  that  giveth  the 
increase."  They  are  something  in  the  order 
of  means,  and  a  proper  respect  is  due  to  them 
in  this  character :  but  they  are  nothing  as  to 
efficiency ;  success  is  entirely  from  God ;  and 
his  glory  will  he  not  give  to  another.  To 
idolize  a  minister  is  the  way  to  have  him  re- 
moved from  us,  or  rendered  unprofitable  to 
us — "Not  by  might,  nor  by  power,  but  by 
my  Spirit,  saith  the  Lord  of  hosts."  We 
can  never  honour  God  so  much  as  by  depen- 
dence upon  him.  And  them  that  honour 
him  he  will  honour ;  and  they  that  despise 
him  shall  be  lightly  esteemed. 


MAY  12. 


"  And  sent  messengers  before  his  face :  an* 
they  -went,  and  entered  into  a  village  of  the 
Samaritans,  to  make  ready  for  him.  And 
they  did  not  receive  him,  because  his  face 
•was  as  though  he  -would  go  to  Jerusalem. 
And  when  his  disciples  James  and  John  saw 
this,  they  said,  Lord,  wilt  thou  that  we  com- 
mand fire  to  come  down  from  heaven,  and 
consume  them,  even  as  Elias  did?  But  he 
turned  and  rebuked  them,  and  said,  Ye  knoto 
not  what  manner  of  spirit  ye  are  of  For 
the  Son  of  man  is  not  come  to  destroy  men's 
lives,  but  to  save  them." — Luke  ix.  52 — 56. 

Why  did  our  Saviour  send  a  message  to 
"  make  ready  for  him  1"  It  could  not  be  from 
a  principle  of  self-indulgence — he  had  blamed 
Martha  for  her  too  much  serving  when  she 
entertained  him.  Neither  was  it  for  the  pur- 
pose of  show  and  ostentation.  But  it  was 
from  a  motive  of  civility — not  wishing  to  put 
them  to  trouble  and  confusion  by  his  sudden 
arrival,  especially  as  he  travelled  not  alone, 
but  with  his  disciples,  and  probably  others ; 
and  also,  as  he  purposed  paying  for  the  ac- 
commodation he  ordered — it  was  to  try  their 
dispositions.  Accordingly  they  were  imme- 
diately discovered. 

But  why  "  would  they  not  receive  him  !" 
There  had  always  been  an  implacable  aver- 
sion between  them  and  the  Jews.  It  appeared 
on  all  occasions,  and  even  hindered,  as  we 
find  in  the  answer  of  the  woman  at  the  well, 
the  common  offices  of  civil  life.  But  to  this 
ordinary  dislike,  something  peculiar  was  here 
added.  They  knew  that  our  Lord  was  a 
public  teacher,  and  had  heard  of  his  miracles; 
but  his  services  had  been  with  their  enemies. 
They  also  had  their  temple  and  their  festi* 
vals,  which  were  held  at  the  same  time  with 
those  of  the  Jews :  and  one  of  these  was  at 
hand.     But  they  saw  he  was  bound,  not  to 


MAY  13. 


131 


mount  Gerizim,  but  to  mount  Zion — There- 
fore "  they  did  not  receive  him,  because  his 
face  was  as  though  he  would  go  to  Jerusa- 
lem." 

Not  far  from  this  very  place  Elijah  had 
punished  Azariah's  captains  and  companies, 
sent  to  take  him.  John  and  James  therefore 
ask,  "  Lord,  wilt  thou  that  we  command  fire 
to  come  down  from  heaven  to  consume  them, 
even  as  Elias  did]"  The  very  infirmities 
of  good  men  are  peculiar ;  they  are  the  spots 
of  God's  children.  Here  was  something  ex- 
cusable ;  yea,  even  commendable.  Such  was 
their  acquaintance  with  Scripture — their  ap- 
plying to  our  Lord  for  his  permission  and 
approbation — their  faith  and  confidence  in  his 
power,  that  if  He  willed  the  thing,  it  must 
take  place — and  their  attachment  to  him :  for 
they  could  not  bear  to  see  one  so  dear  to  them 
insulted,  in  being  refused  the  common  rights 
of  strangers.  But  evil  blended  with  the  good. 
Their  zeal  was  not  according  to  knowledge. 
The  punishment  was  also  extreme :  for  though 
the  people  had  shown  their  rudeness  and  pre- 
judices, they  had  not  offered  them  violence ; 
yet  they  must  be  destroyed  and  sent  down 
quick  into  hell  in  their  sins — and  all  of  them 
— though  some  might  have  been  far  less 
blameable  than  others.  The  cases,  too,  were 
not  parallel.  Elias  had  a  call — the  very  im- 
pulse in  him  was  supernatural,  and  was  jus- 
tified by  the  event :  for  fire  from  heaven  would 
not  have  obeyed  the  dictate  of  private  pas- 
sion. He  acted  from  a  regard  to  the  glory  of 
God,  and  the  welfare  of  Israel — But  these 
men  had  no  call,  and  were  urged  on  by  then- 
own  feelings — 

He  therefore  rebukes  them — "  Ye  know 
not  what  manner  of  spirit  ye  are  of."  They 
little  suspected  how  much  their  own  tempers 
bad  to  do  in  the  proposal.  When  the  Gada- 
renes  besought  him  to  depart  out  of  their 
coasts ;  and  when  the  Nazarenes  took  him  to 
the  brow  of  the  hdl  to  cast  him  do  wn ;  these 
disciples  did  not  call  for  such  \engeance 
then — No :  they  were  Jews — but  these  offend- 
ers are  Samaritans.  How  insensibly  does 
something  of  our  selfish  and  carnal  feelings 
creep  in  and  assume  a  religious  pretension ! 
None  of  our  passions  justify  themselves  so 
much  as  anger ;  we  think  we  do  well  to  be 
angry— but  the  wrath  of  man  worketh  not 
the  righteousness  of  God.  We  may  offer 
strange  fire  on  God's  own  altar ;  but  it  is  not 
thereby  sanctified.  The  Author  of  Peace 
and  Lover  of  Concord  requires  us  to  "  show 
out  of  a  good  conversation  our  works  with 
meekness  of  wisdom.  And  the  fruit  of  righte- 
ousness is  sown  in  peace  of  them  that  make 
peace." 

How  much  does  it  become  us  to  study  our 
own  spirits,  a  id  watch  over  the  springs  of 
our  actions !  A  Jehu  may  say,  "  Come,  see 
my  zeal  for  the  Lord,"  when  he  was  only  re- 


moving God's  enemies  to  clear  his  own  way 
to  the  throne.  What  do  some  mean  by  deal- 
ing faithfully,  as  they  call  it,  with  others,  but 
indulging  their  dislike  and  insolence  1  Some 
professors  of  religion  never  reprove  their  ser- 
vants and  children,  but  in  fretfulness  and 
ill  humour ;  and  then  their  temper  is  dis 
charged  in  a  kind  of  spiritual  scolding.  Who 
can  understand  his  errors  1  "  Search  me,  O 
God,  and  know  my  heart :  try  me,  and  know 
my  thoughts :  and  see  if  there  be  any  wicked 
way  in  me,  and. lead  me  in  the  way  everlast- 
ing." 

Our  Lord  knew  James  and  John  better 
than  they  knew  themselves ;  and,  in  further 
reproof,  he  refers  to  himself  as  their  exam- 
ple :  "  For  the  Son  of  man  is  not  come  to  de- 
stroy men's  lives,  but  to  save  them."  He 
came  indeed  to  seek  and  to  save  the  soul 
principally  ;  but  he  did  not  overlook  the  body. 
He  healed  the  disease.  He  fed  the  hungry. 
And  he  has  taught  us  to  be  merciful  to  the 
temporal  wants  of  our  fellow-creatures.  Anu 
even  in  carrying  on  his  own  peculiar  cause, 
and  endeavouring  to  promote  the  religion  of 
the  Bible,  he  allows  us  not  to  employ  force ; 
or  to  impoverish,  or  imprison,  or  in  any  way 
persecute.  The  weapons  of  his  warfare  are 
not  carnal,  but  spiritual.  My  kingdom,  said 
he,  is  not  of  this  world :  else  would  my  ser- 
vants fight — Indeed  they  would.  Yea,  they 
have  fought  Men — women — children  have 
fought.  They  have  fought  with  more  than 
the  courage  of  heroes.  They  have  prayed  ; 
and  lived ;  and  taught ;  and  wept ;  and  bled ; 
and  died .' 


MAY  13. 

"  I  thank  God  through  Jesus  Christ  o%ir  Lord" 
Rom.  vii.  25. 

The  experience  of  the  Christian  while  in 
this  world  is  of  a  mixed  nature.  It  resembles 
the  day  spoken  of  by  Zechariah ;  which  was 
neither  dark  nor  clear.  Whatever  advan- 
tages he  attains  at  present,  there  is  always 
enough  to  tell  him  that  this  is  not  his  rest 
Yet,  under  all  his  complaints,  he  has  reason 
to  take  courage,  and  be  thankful.  So  it  was 
with  Paul.  For  these  words  are  to  be  taken 
in  connexion  with  his  language  in  the  pre- 
ceding verse;  where  he  groans,  being  bur- 
dened with  the  remains  of  indwelling  sin; 
"  O  wretched  man  that  I  am !  who  shall  de- 
liver me  from  the  body  of  this  death  1  I  thank 
God  through  Jesus  Christ  our  Lord." 

— Yes;  even  in  the  midst  of  such  an  ex 
perience  as  this,  there  is  a  fourfold  ground  of 
thankfulness.  The  Christian  may  say— First 
I  thank  God,  through  Jesus  Christ  our  Lord, 
that  my  corruption  is  my  complaint.  Once 
it  was  not  so  with  me — neither  is  it  so  with 
many  now.  They  drink  in  iniquity  as  th<j 
ox  drinketh  in  water.     It  is  their  element- 


132 


MAY  14. 


but  it  is  not  mine.  They  roll  it  as  a  sweet 
morsel  under  their  tongue ;  but  I  have  been 
made  to  know  that  it  is  an  evil  thing  and  bit- 
ter. I  loathe  it,  and  abhor  myself  for  it,  re- 
penting in  dust  and  ashes.  The  heart  of 
stone  has  been  taken  away,  and  I  have  a 
heart  of  flesh ;  a  heart  affected  not  only  with 
the  guilt,  but  the  pollution  and  the  vileness 
of  sin.  I  have  nothing  to  boast  of:  every 
view  I  take  of  myself  is  humbling — but  my 
desire  is  before  him,  and  my  groaning  is  not 
hid  from  him.  And  the  weary  and  heavy 
laden  are  invited  to  come  to  the  Saviour  for 
rest. 

Secondly,  I  thank  God,  through  Jesus 
Christ  our  Lord,  that  though  I  am  in  the 
conflict,  I  am  not  conquered.  Though  yet 
alive,  the  enemy  is  dethroned.  Though  it 
rages,  it  does  not  reign.  It  threatens  to  re- 
sume its  ascendency,  and  has  sometimes 
alarmed  my  fears — I  have  said,  I  shall  one 
day  perish ;  but  having  obtained  help  of  God, 
I  continue  to  this  day  :  faint,  yet  pursuing — 
and  feeling  no  disposition  to  turn  back. 

Thirdly,  I  thank  God,  through  Jesus  Christ 
our  Lord,  that  deliverance  is  sure. 

"  What  though  my  inbred  lusts  rebel ; 
'Tis  but  a  struggling  gasp  for  life : 
The  weapons  of  victorious  grace 
Shall  slay  my  sins,  and  end  the  strife." 

The  victory  in  this  case  may  be  inferred  from 
the  reality  of  the  conflict.  It  is  as  certain  as 
the  word  of  God  can  render  it  The  result 
is  left  to  no  precariousness,  but  secured  in  the 
everlasting  Covenant.  He  who  made  his 
aoul  a  sacrifice  for  sin,  shall  see  his  seed,  and 
be  glorified  in  them.  Their  help  is  laid  on 
one  that  is  mighty.  His  blood  cleanseth  from 
all  sin.  His  righteousness  justifies  the  un- 
godly. His  grace  is  sufficient  for  the  most 
weak  and  exposed — They  shall  never  perish ; 
neither  shall  any  pluck  them  out  of  his  hand. 
And  they  may  anticipate  the  consequence; 
and  rejoicing  in  a  hope  that  maketh  not 
ashamed,  say,  I  know  whom  I  have  believed ; 
and  am  persuaded  that  He  is  able  to  keep  that 
which  I  have  committed  to  him  against  that 
day.     Yea, 

Finally,  I  thank  God  through  Jesus  Christ 
our  Lord,  that  the  deliverance  is  near.  Were 
it  remote,  I  ought  to  wait  for  it  with  patience. 
Others  wait.  The  husbandman  waiteth  for 
the  precious  fruit  of  the  earth,  and  hath  long 

{>atience  until  he  receive  the  early  and  the 
atter  rain.  But  it  will  not  tarry.  If  life  be 
short,  the  conflict  cannot  be  long.  Soon  the 
warfare  must  be  accomplished.  Soon  the 
enemies  I  have  seen  to-day,  I  shall  see  no 
more  for  ever.  My  salvation  is  nearer  than 
when  I  believed.  The  night  is  far  spent. 
The  day  is  at  hand — 

"Though  painful  at  present, 

'Twill  cease  before  long ; 

And  then,  O  how  pleasant 

The  Conqueror'*  »oog!" 


MAY  14. 


"  /  will  cause  you  to  pass  under  the  rod." 
Ezck.  xx.  37. 

Three  things  in  the  Scripture  go  by  this 
name.  A  father's  scourge ;  a  king's  sceptre ; 
and  a  shepherd's  crook.  All  these  will  apply 
in  the  present  instance ;  and  all  of  them  are 
necessary  to  do  some  justice  to  the  subject. 

— There  is  a  paternal  rod.  Thus  we  read, 
He  that  spareth  the  rod,  hateth  his  son.  1 
will  visit  their  transgressions  with  a  rod,  and 
their  iniquities  with  stripes.  There  can  be 
no  mistake  here.  The  idea  is  correction; 
and  the  rod  means  the  instrument  with  which 
the  father  chastises.  God  is  a  father ;  and  he 
has  a  rod.  This  rod  is  made  up  of  any  kind 
of  affliction — outward  troubles — bodily  pains 
— family  bereavements.  Even  men,  wicked 
men,  reproaching  and  injuring  us,  and  unde- 
servedly too,  as  to  them,  may  be  God's  scourge 
to  make  us  suffer.  Thus  he  said  of  the  As- 
syrian ;  "  O  Assyrian ;  the  rod  of  mine  anger, 
and  the  staff  in  their  hand  is  mine  indigna- 
tion. I  will  send  him  against  an  hypocritical 
nation,  and  against  the  people  of  my  wrath 
will  I  give  him  a  charge,  to  take  the  spoil, 
and  to  take  the  prey,  and  to  tread  them  down 
like  the  mire  of  the  streets."  Our  friends, 
our  children,  our  dearest  comforts  in  life,  if 
needs  be,  God  can  make  the  means  of  chas- 
tising us.  Who  comes  not  under  this  rod  ? 
"  As  many  as  I  love,  I  rebuke  and  chasten." 
They  are  not  all  exercised  in  the  same  way : 
but  "  what  son  is  he  whom  the  father  chasten- 
eth  not  ?"  And  who,  painful  as  the  exercise 
may  be,  cannot  acknowledge  in  the  review, 
if  not  in  the  enduring,  "  it  is  good  for  me  that 
I  have  been  afflicted  ]" 

And  as  they  are  useful  in  our  progress  in 
the  divine  life,  so  they  have  frequently  been 
the  means  of  first  awakening  the  desire, 
"  Where  is  God  my  Maker,  who  giveth  songs 
in  the  night  1"  The'  failure  of  the  human 
arm  has  led  to  a  dependence  on  the  Divine. 
The  desolations  of  earth  have  said  to  purpose, 
"  Arise,  and  depart  hence,  for  this  is  not  your 
rest."  What  sent  the  Prodigal  home  ?  He 
began  to  be  in  want.  What  brought  Ma- 
nasseh  to  repentance1?  In  his  affliction  he 
sought  the  Lord  God  of  his  father. 

"  Father,  I  bless  thy  gentle  hand: 
How  kind  was  thy  chastising  rod, 
That  forced  my  conscience  to  a  stand, 
And  brought  my  wandering  soul  to  God!" 

— There  is  a  regal  rod.  So  we  call  a 
sceptre.  Of  the  Messiah,  the  King  on  his 
holy  hill  of  Zion,  it  is  said,  "  He  shall  rule 
them  with  a  rod  of  iron :"  but  this  refers  to 
his  adversaries.  He  has  another  kind  of  rod 
for  his  subjects :  the  Lord  shall  send  the  rod 
of  his  strength  out  of  Zion.  And  what  was 
sent  out  of  Zion  but  the  Gospel  1  The  Gos- 
pel, therefore,  is  his  rsd :  and  this  rod  is  his 


MAY  15. 


l&J 


sceptre;  the  emblen  of  his  authority,  display- 
ing1 his  majesty,  and  maintaining  his  rule. 
Hence  it  is  added,  "  Rule  Thou  in  the  midst 
of  thine  enemies;"  meaning,  over  his  sub- 
jects, though  surrounded  with  foes :  for  they 
are  brought  under  his  sway,  and  feel  and  ac- 
knowledge their  subjection.  It  therefore  fol- 
lows, "Thy  people  shall  be  willing  in  the 
day  of  thy  power."  Though  once  they  said, 
Who  is  the  Lord'!  and  we  will  not  have  him 
to  reign  over  us ;  they  are  all  brought  under 
the  rod  of  his  strength.  The  Gospel  has 
come  to  them,  not  in  word  only,  but  in  power. 
fc  has  awakened  their  consciences;  it  has 
changed  their  dispositions ;  it  has  made  them 
submit  to  the  righteousness  which  is  of  God, 
and  to  yield  themselves  to  his  service,  as  those 
who  are  alive  from  the  dead.  They  were 
the  servants  of  sin :  but  they  now  obey  from 
the  heart  the  form  of  doctrine  which  was  de- 
livered them. 

— There  is  a  pastoral  rod.  Of  this  David 
speaks:  when  addressing  the  Lord  as  his 
shepherd,  he  says,  "Yea,  though  I  walk 
through  the  valley  of  the  shadow  of  death,  I 
will  fear  no  evil ;  for  Thou  art  with  me :  thy 
rod  and  thy  staff,  they  comfort  me."  This 
refers  to  the  crook  with  which  the  shepherd 
both  walks  as  he  follows,  and  uses  as  he  ma- 
nages the  sheep.  It  is  the  symbol  and  in- 
strument of  his  charge  and  office.  The  people 
of  God  are  naturally  like  lost  sheep  going 
astray,  wandering  upon  the  mountains  of  bar- 
renness and  danger.  He  seeks  them,  and 
finds  them  out,  and  brings  them  all  under  his 
rod.  And  happy  they  who  are  under  his 
care.  He  is  their  shepherd,  and  they  shall 
not  want  He  will  make  them  to  lie  down 
in  green  pastures.  He  will  feed  them  beside 
the  still  waters.  He  will  restore  their  souls, 
and  load  them  in  the  paths  of  righteousness, 
for  his  Name's  sake.  He  will  gather  the 
lambs  with  his  arm,  and  carry  them  in  his  bo- 
som, and  gently  lead  those  that  are  with 
young.  And  the  privilege  commenced  in 
grace,  will  be  continued  and  completed  in 
glory.  "Therefore  are  they  before  the 
throne  of  God,  and  serve  him  day  and  night 
in  his  temple:  and  he  that  sitteth  on  the 
throne  shall  dwell  among  them.  They  shall 
hunger  no  more,  neither  thirst  any  more; 
neither  shall  the  sun  light  on  them,  nor  any 
heat  For  the  Lamb  which  is  in  the  midst 
of  the  throne  shall  feed  them,  and  shall  lead 
them  unto  living  fountains  of  waters:  and 
God  shall  wipe  away  all  tears  from  their 
eves." 


MAY  15. 

'      will  bri?ig  you  into  the  bond  of  the  cove- 
nant.— Ezck.  xx.  37. 

What  is  this  covenant?    Some   always 
consider  it  a  kind  of  stipulation  between  God 
12 


and  us ;  in  which  he  proposes  to  do  so  much, 
if  we  will  do  so  much :  thus  representing  the 
Supreme  Being  as  a  bargainer,  getting  as  good 
terms  as  he  can,  while  man,  the  other  high 
contracting  party,  agrees  to  them.  But  God 
is  said  to  make  a  covenant  with  the  earth, 
and  with  the  beasts  of  the  field.  This  cannot 
intend  a  reciprocal  negotiation ;  but  the  en- 
gagement of  God  only.  It  is  called  a  cove- 
nant allusively,  to  signify  its  stability  and  cer- 
tainty ;  the  effect  in  the  one  instance  being 
put  for  the  cause  in  the  other.  For  the  same 
reason  this  name  is  given  to  that  gracious 
constitution  for  the  salvation  of  sinners 
through  the  Mediator,  made  known  in  the 
Scripture  for  the  obedience  of  faith ;  and  is  the 
very  same  with  what  is  also  called  "  the 
mercy  promised  to  the  fathers;"  and  "the 
hope  of  eternal  life,  which  God,  that  cannot 
lie,  promised  before  the  world  began." 

The  bond  of  this  covenant  is  the  obligation 
which  it  lays  upon  God  who  makes  it  and 
upon  those  who  are  saved  by  it  We  could 
not,  without  profaneness,  have  talked  of  bind- 
ing God ;  but  he  has  been  pleased,  in  his  in- 
finite condescension,  to  bind  himself.  His 
heart  could  have  been  trusted ;  but  he  knew 
our  frame,  and  our  weakness ;  and  to  remove 
all  our  fearful  misgivings,  arising  from  our 
meanness  and  guilt  he  has  brought  himself 
under  a  covenant  engagement  And  if  it  be 
but  a  man's  covenant  yet  if  it  be  confirmed, 
no  man  disannulleth  it  And  he  has  confirm- 
ed his  engagement  by  an  oath — and  because 
he  could  swear  by  no  greater,  he  sware  by 
himself;  and  also  by  sacrifice — and  the  vic- 
tim was  no  less  than  his  only  begotten  Son, 
and  whose  blood,  therefore,  is  called  the  blood 
of  the  everlasting  covenant  Thus  he  is 
bound  to  be  the  God  of  his  people.  He  is 
bound  to  save  them ;  to  pardon  them ;  to  sanc- 
tify them  ;  to  help  them.  Bound  to  make  all 
things  work  together  for  their  good.  Bound 
to  give  them  grace  and  glory,  and  to  with- 
hold no  good  thing  from  them. 

It  also  binds  them — Not  to  atone  for  their 
sin — this  is  already  expiated ;  nor  to  produce 
a  righteousness  to  justify  them  before  God— 
this  is  already  brought  in,  and  on  this  their 
hope  only  relies — but  they  are  bound  to  obey, 
and  serve,  and  glorify  Him  who  has  done 
such  great  things  for  them.  Surely  evidence, 
consistency,  gratitude,  justice  require  it 
They  feel  the  obligation  and  acknowledge  it 
and  wish  all  to  know  that  they  are  not  their 
own,  but  bought  with  a  price.  They  feel  the 
obligation,  and  it  is  not  irksome ;  for  though 
they  are  bound,  it  is  with  the  cords  of  a  man, 
and  the  bands  of  love.  It  is  the  obligation  of 
a  mother  to  press  to  her  bosom  her  sucking 
child;  it  is  the  obligation  of  a  hungry  man  to 
eat  his  pleasant  meat — My  meat  is  to  do  the 
will  of  him  that  sent  me.  It  is  a  yoke ;  bul 
it  is  like  the  yoke  of  marriage  to  the  happy 
pair  who  daily  bless  the  bonds.     It  is  a  bur 


134 


MAY  16,  17. 


den ;  but  it  is  like  the  bui-uwi  of  wings  to  the 
bird,  which,  instead  of  confining  him,  gives  him 
the  freedom  of  the  slues — My  yoke,  says  the 
Saviour,  is  easy,  and  my  burden  is  light. 

Blessed  are  the  people  that  are  in  such  a 
case — Their  humble  confidence  can  author- 
ise them  in  every  trouble  to  say,  "  Yet  hath 
he  made  with  me  an  everlasting  covenant, 
ordered  in  all  things  and  sure ;  for  this  is  all 
my  salvation  and  all  my  desire" — and  their 
affectionate  zeal,  in  every  temptation,  will 
constrain  them  to  sing, 

"  All  that  I  have,  and  all  I  am, 
Shall  be  for  ever  thine : 
Whate'er  my  duty  bids  me  give, 
My  cheerful  hands  resign. 

"  Yet,  if  I  might  make  some  reserve. 
And  duty  did  not  call, 
I  love  my  God  with  zeal  so  great, 
That  I  should  give  him  all." 


MAY  16. 


4  And  it  came  to  pass,  when  the  time  -was  come 
that  he  should  be  received  up,  he  steadfastly 
set  his  face  to  go  to  Jerusalem. "-Luke  ix.  51. 

Whither  he  was  to  be  received  up  is  not 
mentioned.  But  it  is  easily  understood,  espe- 
cially if  we  compare  the  words  with  other 
passages.  Accordingly  the  margin  refers  us 
to  two  places ;  in  the  first  of  which  Luke  says, 
"  Until  the  day  in  which  he  was  taken  up ;" 
and,  in  the  second,  Mark  says,  "  So,  then,  after 
the  Lord  had  spoken  unto  them,  he  was  re- 
ceived up  into  heaven,  and  safe  on  the  right 
hand  of  God."  The  event,  therefore,  was  his 
ascending  to  his  Father  and  our  Father ;  to 
his  God  and  our  God.  There  was  the  home 
where  he  originally  dwelt.  He  speaks  of  a 
glory  which  he  had  with  the  Father  before 
the  world  was.  Thus  he  was  rich;  but  for 
our  sakes  he  became  poor,  and  made  himself 
of  no  reputation.  He  resided  on  earth  for 
three-and-thirty  years  in  a  kind  of  exile :  a 
prince,  higher  than  the  kings  of  the  earth,  in 
disguise ;  and  the  world  knew  him  not.  But 
having  accomplished  the  work  that  was  given 
him  to  do,  he  entered  into  his  glory. 

And  if  nothing  is  left  to  chance  in  our  mi- 
nutest affairs,  surely  there  was  nothing  unar- 
ranged  with  regard  to  his  leaving  this  world 
to  go  unto  the  Father.  Accordingly  we  here 
read  of  the  time  for  his  being  received  up. 
And  if  they  have  chronicles  above,  and  days, 
as  we  have — what  a  memorable  day  would 
that  have  been  in  which,  after  such  an  ab- 
sence, and  after  such  astonishing  exploits, 
and  completely  vanquishing  all  the  powers  of 
darkness,  the  everlasting  doors  were  opened, 
for  the  King  of  glory  to  enter  in ! 

On  this,  therefore,  the  Saviour  fixed  his 
eye ;  and  this  emboldened  him  to  set  his  face 
steadfastly  to  go  to  Jerusalem,  For  what 
zeal,  what  courage,  did  the  determination  re- 
ouire !     He  knew  the  perilous  nature  of  the 


journey.  He  apprehended  all  that  awaited 
him  when  he  should  arrive.  He  knew  that 
there  he  should  be  forsaken — and  betrayed— 
and  apprehended— and  mocked— and  scourged 
— and  crucified.  Yet  his  resolution  does  not 
fail  him.  Lo !  I  come,  says  he,  to  do  thy 
will,  O  God  !  I  have  a  baptism  to  be  baptized 
with ;  and  how  am  I  straitened  till  it  be  ac- 
complished! For  he  looked — beyond — and 
regarded  the  blessed  result.  And  this  was 
the  glorification  of  his  human  nature;  the 
acquirement  of  his  mediatorial  reward ;  the 
dispensation  of  the  Holy  Spirit ;  the  govern- 
ment of  the  world  ;  the  salvation  of  the 
Church ;  the  enjoyment  of  the  praises  of  the 
redeemed  for  ever!  This  was  the  joy  sel 
before  him  in  covenant  engagement ;  and  for 
this  he  endured  the  Cross,  and  despised  the 
shame.  For  though  his  soul  was  to  be  made 
a  sacrifice  for  sin,  yet  he  knew  that  he  should 
rise  from  the  dead,  and  see  of  the  travail  of 
his  soul  and  be  satisfied.  Therefore,  as  the 
season  drew  near,  he  looked  to  the  issue,  and 
triumphed  in  the  prospect.  Now,  says  he,  is 
the  hour  that  the  Son  of  man  shall  be — not 
abased,  but — glorified.  Now  is  the  judgment 
of  this  world ;  now  is  the  Prince  of  this  world 
cast  out;  and  I,  if  I  be  lifted  up  from  the 
earth,  will  draw  all  men  unto  me. 

— So,  Christian,  should  it  be  with  you. 
There  is  a  time  appointed  when  you  also 
shall  be  removed  from  this  vale  of  tears,  and 
be  for  ever  with  the  Lord.  Think  of  it ;  and 
set  your  face  boldly  and  firmly  to  go,  wher- 
ever duty  calls.  The  man  who  has  an  ampu- 
tation to  suffer  must  not  dwell  on  the  opera- 
tion— but  must  pass  beyond,  to  the  restora- 
tion of  health,  and  the  continuance  of  life. 
This,  Christian,  is  the  way  to  endure,  and  *o 
be  more  than  a  conqueror.  It  is  to  reckon, 
that  the  sufferings  of  the  present  time  are  not 
worthy  to  be  compared  with  the  glory  that 
shall  be  revealed — You  may  sow  in  tears, 
but  you  shall  reap  in  joy.  The  road  may  be 
rough,  but  it  will  soon  bring  you  home. 

"Yet  a  season,  and  you  know, 
Happy  entrance  will  be  given  ; 
All  your  sorrows  left  below. 
And  earth  exchanged  for  heaven." 


MAY  17. 

"  If  it  be  so,  our  God -whom  toe  serve  is  able  to 

deliver  us  from  the  burning  fiery  furnace  ; 

and  he  -will  deliver  us  out  of  thine  hand,  0 

king.     But  if  not,  be  it  known  unto  thee,  0 

king,   that  we  will  not  serve  thy  gods,  nor 

worship  the  golden  image  which  thou  hast  set 

up"— Ban.  iii.  17,  18. 

Conduct  so  tried,  and  so  triumphant  in  the 

trial,  must  have  had  some  principle  to  produce 

it.     He  who  acts  without  principle,  is  the 

slave  of  impulse,  humour,  accident,  custom ; 

and  you  can  no  more  rely  upon  him  than  upon 

a  wave  of  the  sea,  driven  with  the  wind  an»J 


MAY  18. 


135 


tossed.  But  when  a  man  is  governed  by 
principle,  he  will  be  consistent  in  his  practice. 
He  may  have  infirmities,  but  a  sameness  per- 
vades his  character.  He  may  err,  but  he  is 
conscientious;  and  his  excellences  will  ap- 
pear even  in  his  mistakes  and  failings.  Can 
we  find  a  principle  adequate  to  this  heroism  ? 
The  Apostle  tells  us  it  was  faith.  But  faith 
must  have  something  to  lay  hold  of- — and  the 
faith  of  these  young  men  seizes  three  things. 

The  first  is,  the  power  of  God.  "Our 
God  whom  we  serve  is  able  to  deliver  us  from 
the  burning  fiery  furnace."  "  They  knew  no- 
thing was  too  hard  for  the  Lord.  And  we 
believe  in  the  Father  Almighty,  Maker  of 
heaven  and  earth.  We,  indeed,  are  not  to 
look  for  miracles :  but  the  power  of  God  is 
the  same  as  formerly ;  and  there  are  cases  in 
which  the  view  of  it  can  alone  inspire  relief. 
When  difficulties  multiply,  and  means  fail, 
and  creatures  say,  Help  is  not  in  us — then  we 
must  lay  hold  of  his  strength,  and  remember 
that  he  is  able  to  do  for  us  exceeding  abund- 
antly above  all  we  can  ask  or  think. 

The  second  is,  his  disposition.  "  And  he 
will  deliver  us  out  of  thine  hand,  O  king." 
This  they  deemed  probable — perhaps  they 
had  a  persuasion  of  it,  derived  from  a  divine 
impression  ;  or  deduced  from  the  character  of 
God,  and  the  records  of  his  Word.  They  had 
read  in  the  Scriptures,  along  with  the  expe- 
rience of  his  people,  the  assurance,  "  Call 
upon  me  in  the  "day  of  trouble,  and  I  will  de- 
liver thee :"  "  When  thou  passest  through  the 
waters,  I  will  be  with  thee ;  and  through  the 
rivers,  they  shall  not  overflow  thee :  when 
thou  walkest  through  the  fire,  thou  shalt  not 
be  burnt ;  neither  shall  the  flame  kindle  upon 
thee."  Here  is  another  argument  of  faith — 
His  people  eye  his  goodness,  as  well  as  his 
power;  and  know  that  he  will  appear  for 
them,  and  save  them — in  his  own  way,  and  in 
his  own  time. 

The  third,  is  a  future  state. — "  But  if  not, 
be  it  known  unto  thee.  O  king,  that  we  will 
not  serve  thy  gods,  nor  worship  the  golden 
image  which  thou  hast  set  up."  What !  would 
they  refuse,  even  if  death  was  the  conse- 
quence 1  Yes !  And  this  shows  undeniably; 
that  they  did  not  consider  death  as  annihila- 
tion. They  would  not  have  acted  thus  had 
they  believed  that  there  was  nothing  beyond 
the  grave.  Had  they  perished  in  the  furnace, 
their  martyrdom  could  not  have  been  their 
duty — it  wcxi.d  have  been  the  sacrifice  of 
fbols — their  end  would  have  been  madness. 

This  is  the  very  case  argued  by  the  Apos- 
tle, "  If  in  this  life  only  we  have  hope  in 
Christ,  we  are  of  all  men  the  most  miserable :" 
"  Else  what  shall  they  do  which  are  baptized 
for  the  dead,  if  the  dead  rise  not  at  an"!  why 
are  they  then  baptized  for  the  dead  1  And 
why  stand  we  in  jeopardy  every  hour  V'  God 
does  not  require  us  to  sacrifice  our  being  and 
happiness  for  ever  to  his  pleasure — It  is  not 


his  pleasure — It  cannot  be  his  pleasure.  By 
the  law  of  our  nature,  and  the  authority  of 
his  Word,  we  are  even  commanded  to  seek 
our  welfare,  and  to  seek  Jirst  the  kingdom  of 
God  and  his  righteousness — and  therefore  to 
be  willing  to  give  these  up,  would  be  disobe- 
dience and  contempt  But  the  language  was 
wise  and  noble,  when  they  knew,  that  though 
they  fell  in  the  conflict,  they  should  yet  be 
more  than  conquerors ;  and  that,  if  they  lost 
a  dying,  they  would  obtain  an  immortal  life. 

It  is  absurd  to  suppose  the  Jews  of  old  had 
no  knowledge  of  a  future  state.  Search  the 
Scriptures,  says  the  Saviour,  for  in  them  ye 
think  ye  have  eternal  life.  Abraham,  and 
his  fellow-heirs  of  the  same  promise,  said  such 
things  as  declared  plainly  that  they  sought  a 
country,  even  a  heavenly.  David  said,  Thou 
shalt  guide  me  with  thy  counsel,  and  after- 
ward receive*  me  to  glory.  Shadrach,  Me- 
shach,  and  Abednego,  acted  upon  this  belief: 
and  must  have  acted  upon  it  They  endured 
as  seeing  Him  who  is  invisible.  And  what 
was  Nebuchadnezzar,  compared  with  the  Al- 
mighty] What  was  the  furnace,  compared 
with  the  lake  that  burneth  with  fire  and  brim 
stone,  which  is  the  second  death?  What 
could  they  gain  by  complying,  compared  with 
what  they  would  for  ever  lose  ?  And  what 
could  they  lose  by  refusing,  compared  with 
what  they  would  for  ever  gain — We  reckon, 
said  they,  that  the  sufferings  of  the  present 
time  are  not  worthy  to  be  compared  with  the 
glory  that  shall  be  revealed  in  us. 

— And  our  faith  must  regard  the  future , 
or  we  shall  be  often  perplexed  and  vanquish- 
ed. This  is  the  victory  that  overcometb  the 
world,  even  our  faith.  Moses  chose  rather  to 
suffer  affliction  with  the  people  of  God,  than 
to  enjoy  the  pleasures  of  sin  for  a  season,  for 
he  had  respect  unto  the  recompence  of  the 
reward.  This  believed  and  realized  explains 
all ;  harmonizes  all ;  indemnifies  all ;  glori- 
fies alL  "  For  our  light  affliction,  which  is 
but  for  a  moment  worketh  for  us  a  far  more 
exceeding  and  eternal  weight  of  glory; 
while  we  look  not  at  the  things  which  are 
seen,  but  at  the  things  which  are  not  seen : 
for  the  things  which  are  seen  are  temporal ; 
but  the  things  which  are  not  seen  are  eter- 
nal." Lord,  I  believe ;  help  thou  mine  un- 
belief. 


MAY  18. 


"  Tlien  answered  Peter,  and  said  unto  Jesus, 
Lord,  it  is  good  for  us  to  be  here :  if  thou 
•wilt,  let  us  make  here  three  tabernacles  ;  one 
for  thee,  and  one  for  Moses,  and  on;  for 
.E/iW— Matt  xvii.  4. 

— "  Not  knowing,"  we  are  assured  by  the 
Holy  Ghost ;  "  not  knowing  what  he  said.n 
For  had  the  motion  been  complied  with,  how 
could  our  Saviour  have  suffered  and  died 


136 


MAY  19. 


And  if  Peter  had  continued  there,  how  could 
he  have  attended  to  his  wife  and  children  1 
Besides,  he  was  mistaken  as  to  the  nature  and 
design  of  the  dispensation ;  which  was  only 
for  a  confirmation  of  their  faith,  by  making 
them  witnesses  of  his  glory,  and  to  afford 
them  a  glimpse  or  taste  of  the  heavenly  bles- 
sedness— The  full  fruition  was  for  another 
world.  If  ever  we  think  of  building  taberna- 
cles here,  we  shall  soon  hear  a  voice  saying, 
"  Arise,  and  depart  hence,  for  this  is  not  your 
rest" 

But  though  he  did  not  know  what  he  said, 
lie  knew  why  he  said  it.  Two  things  caused 
his  bliss.  First,  the  communion  of  Saints. 
And  here  were  not  only  John  and  James,  but 
Moses  and  Elias.  And  these  were  not  shin- 
ing statues — they  spake — and  spake  of  the 
Saviour's  decease.  What  a  subject !  What 
speakers  !  How  delightful  must  such  inter- 
course have  been ! — But  the  second  was  the 
presence  of  Jesus.  And  surely  it  cannot  be 
a  question,  why  it  is  good  to  be  where  He  is. 
With  him  we  are  safe ;  and  no  where  else. 
He  is  the  source  of  all  delight  and  know- 
ledge. He  is  the  fountain  of  honour  and  ex- 
cellency. He  is  the  Consolation  of  Israel. 
He  is  all  in  all. 

But  where  is  he  with  his  people  ] — we  do 
not  mean  as  to  his  essential  presence — this  is 
universal ;  but  as  to  his  special  and  gracious. 
— He  is  with  them  in  the  closet.  There  he 
manifests  himself  to  them,  as  he  does  not  in 
the  world.  There  they  enjoy  an  intimacy,  a 
freedom,  an  unrestrained  intercourse  with 
him,  such  as  other  company  will  not  allow. 
Could  these  beams  and  rafters,  said  a  good 
man,  pointing  to  an  unceiled  roof,  speak; 
they  would  testify  what  hours  of  enjoyment  I 
have  had  here  in  communion  with  him.  Of 
the  closet,  therefore,  they  can  say,  It  is  good 
for  us  to  be  here. 

— He  is  with  them  in  his  Temple.  Where 
would  you  look  for  a  man,  but  in  his  own 
house  1  And  the  Sanctuary  is  the  place 
where  the  Lord's  honour  dwelleth.  In  all 
places  where  I  record  my  Name,  I  will  come 
unto  thee,  and  I  will  bless  thee.  And  have 
they  not  found  the  promise  true  ]  Have  they 
not  seen  his  power  and  glory  in  the  Sanctu- 
ary ]  Of  his  house,  therefore,  they  can  say, 
It  is  good  for  us  to  be  here. 

— He  is  with  them  at  his  table.  His  Cross 
is  every  thing  to  a  Christian ;  and  here  be- 
fore our  eyes  Jesus  Christ  is  evidently  set 
forth  crucified  among  us.  What  a  sublime 
duty,  what  an  exalted  privilege  is  the  Com- 
memoration of  his  Death  !  His  flesh  is  meat 
indeed,  and  his  blood  is  drink  indeed !  Who 
has  not  peculiarly  found  him  in  this  exercise 
the  Tree  of  Life  1  Who  has  not  said,  I  sat 
down  under  his  shadow  with  delight,  and  his 
fruit  was  sweet  to  my  taste  1  It  is  good  for  us 
to  be  here. 

He  is  with  them  in  the  furnace.    There 


the  Three  Hebrew  Children  found  him.  The 
flames  only  consumed  their  bands,  and  set 
them  free ;  and  they  were  seen  walking  in 
the  midst  of  the  fire  with  the  Son  of  God  !  ] 
will  be  with  thee,  says  he,  in  trouble.  And 
if  this  be  fulfilled — and  it  must  be  fulfilled — 
they  will  have  reason  to  say,  however  deep 
the  distress — Lord,  it  is  good  for  us  to  be 
here. 

— He  is  with  them  in  the  vale  of  death 
How  much  will  they  need  him  then !  Then 
all  other  friends  and  helpers  leave  them. 
Then  heart  and  flesh  will  fail  them — What 
shall  we  do,  they  have  often  said ;  what  shall 
we  do  without  him  then  1  But  they  will  not 
be  without  him.  He  knows  their  frame ;  and 
his  grace  is  sufficient  for  them ;  and  his 
strength  shall  be  perfect  in  their  weakness — 
Yea,  though  they  walk  through  the  valley  of 
the  shadow  of  death,  he  is  with  them ;  his  rod 
and  his  staff  they  comfort  them :  and  then 
they  have  cause  to  say,  Lord,  it  is  good  for  us 
to  be  here. 

How  much  more  will  they  be  justified  in 
saying  this  in  heaven !  There  he  is  with  them 
immediately.  There  they  will  see  him  as  he 
is.  There,  before  the  presence  of  his  glory, 
they  will  possess  fulness  of  joy  and  pleasures 
for  evermore. 

But  none  will  be  translated  thither  in  per- 
son, whose  hearts  are  not  sent  off  first. — 
None  will  have  their  residence  in  heaven 
hereafter,  who  have  not  their- conversation  in 
heaven  here. — None  will  be  with  the  Lord 
for  ever,  but  those  that  find  it  their  happi- 
ness for  the  Lord  to  be  with  them  now. 


MAY  19. 


"  He  riseth  from  supper,  and  laid  aside  his  gar' 
ments  ,•  and  took  a  toivel,  and  girded  him- 
self. After  that  he  poureth  -water  into  a 
basin,  and  began  to  wash  the  disciples'  feet, 
and  to  -wipe  them  -with  the  toivel  -wherewith  he 
was  girded." — John  xiii.  4,  6. 

That  he  designed  this  to  be  exemplary  is 
obvious,  from  his  own  declaration  after  the 
action  had  been  performed.  "Know  ye  what 
I  have  done  to  you  1  Ye  call  me  Master  and 
Lord :  and  ye  say  well ;  for  so  I  am.  If  I 
then,  your  Lord  and  Master,  have  washed 
your  feet;  ye  also  ought  to  wash  one  ano- 
ther's feet  For  I  have  given  you  an  exam- 
ple, that  ye  should  do  as  I  have  done  to  you 
Verily,  verily,  I  say  unto  you,  The  servant  is 
not  greater  than  his  lord ;  neither  he  that  is 
sent  greater  than  he  that  sent  him.  If  ye 
know  these  things,  happy  are  ye  if  ye  dt 
them." 

Now  it  is  not  necessary  that  we  should  re- 
semble him  in  the  very  circumstances  of  the 
action ;  but  only  in  the  spirit  of  it.  In  Popish 
countries,  the  ceremony  of  washing  the  feet 
of  another,  is  often  performed  by  persons  no' 


MAY  20. 


137 


very  lowly  in  heart — sometimes  by  a  cardi- 
nal— yea,  and  even  by  the  Pope  himself.  But 
the  design  is  to  enforce  the  humility  of  bro- 
therly love  ;  and  to  teach  us  that  no  service 
is  to  be  deemed  too  mean  for  Christians  to 
perform,  when  Providence  brings  it  in  their 
way,  and  the  condition  of  a  fellow-creature 
requires  it  We  may  profess  to  do  this  in  the 
abstract,  but  refuse  to  afford  the  actual  assist- 
ance called  for,  in  particular  instances,  be- 
cause the  office  is  too  mortifying  to  the  pride 
of  our  feelings  or  manners.  But  this  is  not 
to  love  without  dissimulation.  This  is  to  love 
in  word  and  in  tongue ;  but  not  in  deed  and 
in  truth.  Many  have  lost  all  credit  here,  by 
their  unfeeling,  distant,  and  disdainful  con- 
duct towards  their  inferiors,  when  they  had 
the  finest  opportunities  to  evince  their  conde- 
scension, if  they  had  any. 

It  would  be  well,  if  all  who  name  the 
Name  of  Christ  would  attend  to  the  admoni- 
tion of  his  Apostle — "  In  honour  preferring 
one  another — Mind  not  high  things,  but 
condescend  to  men  of  low  estate."  Job  was 
the  greatest  man  in  the  East ;  yet  he  could 
say,  "  If  I  did  despise  the  cause  of  my  man- 
servant or  of  my  maidservant,  when  they 
contended  with  me ;  what  then  shall  I  do 
when  God  riseth  up  ?  and  when  he  visiteth, 
what  shall  I  answer  him"!  Did  not  he  that 
made  me  in  the  womb  make  him  ?  and  did 
not  one  fiishion  us  in  the  womb1!"  And 
with  regard  to  those  sufferers  generally  over- 
looked by  greatness,  yea,  and  by  mediocrity 
too ;  and  those  instances  of  humbler  kindness, 
which  splendid  beneficence  never  thinks  of; 
he  could  make  this  affecting  appeal :  "  If  I 
have  withheld  the  poor  from  their  desire,  or 
have  caused  the  eyes  of  the  widow  to  fail ; 
or  have  eaten  my  morsel  alone,  and  the  fa- 
therless hath  not  eaten  thereof;  (for  from 
my  youth  he  was  brought  up  with  me,  as 
with  a  father,  and  I  have  guided  her  from 
my  mother's  womb;)  if  I  have  seen  any 
perish  for  want  of  clothing,  or  any  poor  with- 
out covering ;  if  his  loins  have  not  blessed 
me,  and  if  he  were  not  warmed  with  the 
fleece  of  my  sheep;  if  I  have  lifted  up  my 
hand  against  the  fatherless,  when  I  saw  my 
help  in  the  gate :  then  let  mine  arm  be  bro- 
ken from  the  bone." 

A  great  man  seldom  wants  more  help  than 
he  can  purchase  or  procure.  Though  he 
has  wasted  his  substance,  and  reduced  him- 
Felf  so  as  to  deserve  starvation ;  his  utmost 
extremity  is  superfluous  subsistence,  com- 
pared with  the  suffering  of  a  worthy  charac- 
ter, who  is  neglected  because  originally  in- 
digent But  the  industrious  poor  should  be 
the  objects  of  our  attention,  whose  distress 
is  brought  upon  tnem,  not  by  vice,  extrava- 
gance, and  speculation,  but  by  the  providence 
of  God  ;  and  whose  condition  sinks  them  be- 
low observation;  so  that,  in  the  midst  of 
their  trouble,  none  careth  for  them. 
S  12* 


Services  small  in  their  nature,  are  great- 
ly esteemed  by  those  who  are  commonly 
neglected.  And  in  those  sffices  you  perform 
for  them,  you  serve  the  Iiord  Christ.  They 
cannot  recompense  you;  but  He  will  gra- 
ciously say,  "  Inasmuch  as  ye  did  it  unto  one 
of  the  least  of  these  my  brethren,  ye  did  it 
unto  me." 

Let  me,  then,  hear  his  blessed  invitation 
— Take  my  yoke  upon  you,  and  learn  of  me ; 
for  I  am  meek  and  lowly  in  heart ;  and  ye 
shall  find  rest  unto  your  souls.  Let  the 
same  mind  be  in  me,  which  was  also  in 
Christ  Jesus :  who,  being  in  the  form  of  God, 
thought  it  not  robbery  to  be  equal  with  God ; 
but  made  himself  of  no  reputation,  and  took 
upon  him  the  form  of  a  servant,  and  was 
made  in  the  likeness  of  men ;  and  being  found 
in  fashion  as  a  man,  he  humbled  himself,  and 
became  obedient  unto  death,  even  the  death 
of  the  cross. 


MAY  20. 

"  Thanks  be  unto   God  for   his  unspeakable 
gift"—1  Cor.  ix.  15. 

This  gratitude,  no  doubt,  must  be  due, 
infinitely  due.  Yet,  to  excite  and  increase 
our  thankfulness,  it  is  desirable  to  know,  not 
only  that  the  Son  of  God  has  been  given  for 
us,  but  to  us ;  and  that  he  is  now  actually  our 
own.  There  are  some  who  are  satisfied  here. 
They  can  say,  This  is  my  beloved,  and  this 
is  my  friend :  the  strength  of  my  heart,  and 
my  portion  for  ever.  But  this  is  not  the  case 
with  all.  Some  are  asking,  with  all  the 
anxiousness  the  importance  of  the  subject  re- 
quires, Is  this  unspeakable  gift,  §>r  which 
eternity  will  be  too  short  to  praise  God, 
mine1  In  answer  to  which,  allow  me  to 
ask, 

Do  you  approve  of  the  design  for  which  he 
was  given  ?  He  came  into  the  world  to  save 
sinners,  in  a  way  equally  gracious  and  holy. 
Do  you  acquiesce  in  a  purpose  which  involves 
the  destruction  of  self  and  sin  ? 

Have  you  received  him  ?  In  the  word  and 
means  of  grace  he  is  presented  to  us.  We 
read  of  some  who  have  received  Christ  Jesus 
the  Lord;  and  as  many  as  received  him  were 
privileged  to  become  the  sons  of  God.  Has 
this  act  been  yours?  When  Laban  saw 
Abrahams  servant  laden  with  presents,  he 
said,  "  Come  in,  thou  blessed  of  the  Lord" — 
Did  you  ever  give  Christ  such  an  invitation  ? 
"  Zaccheus  made  haste,  and  came  down,  and 
received  him  joyfully"— Did  you  ever  give 
him  such  a  welcome  ?  And  are  you  willing 
to  receive  him  wholly?  For  is  Christ  di- 
vided ?  Can  you  receive  him  as  your  prophet 
and  not  as  your  king  ?  as  your  priest  and  not 
as  your  example?  Can  you  enjoy  him  in  his 
sacrifice,  and  refuse  him  in  his  service  ?  Can 


138 


MAY  21. 


you  entertain  iinn  in  spiritual  privileges,  and 
cast  him  out  in  spiritual  duties  ? 

Have  you  given  yourselves  to  him  ?  I  do 
not  say,  youi  substance  only,  or  your  time 
only.  You  may  subscribe  to  religious  institu- 
tions, and  attend  the  means  of  grace — and 
keep  back  the  main  thing.  But  have  you 
given  him  yourselves'!  The  Corinthians 
gave  their  ownselves  unto  the  Lord — Can  you 
remember  such  a  surrender  ?  An  evening, 
perhaps — when  like  Isaac,  in  the  field  you 
said,  "  Lord,  I  am  thine,  save  me."  The 
close  of  a  Sabbath,  perhaps — when,  in  your 
closet,  you  read,  and  wept,  and  kneeled — and 
then  rose,  and  wept,  and  kneeled  again,  and 
said — "  O  Lord,  other  lords  beside  thee  have 
had  dominion  over  me — henceforth  by  thee 
only  will  I  make  mention  of  thy  Name." 

Do  you  supremely  prize  him  ?  To  them 
that  believe,  he  is  precious.  Paul  longed  to 
depart,  to  be  with — James?  Isaiah1?  Moses? 
No — but  to  be  with  Jesus.  You  have  some 
who  are  dear  to  you  on  earth ;  you  have  more 
in  heaven.  Perhaps  you  have  a  child ;  love- 
ly here,  but  a  cherub  there.  Perhaps  you 
have  a  mother  there,  whose  knees  were  the 
altar  on  which  you  laid  your  little  hands  to 
pray.  Perhaps  you  have  there  the  dear 
minister  who  turned  your  feet  into  the  path 
of  peace — But,  thinking  of  him,  can  you  say, 
"  Whom  have  I  in  heaven  but  thee,  and  there 
is  none  on  earth  I  desire  beside  thee  ?" — An- 
swer these  inquiries,  and  claim  this  unspeak- 
able gift  as  your  own  for  ever. 

— But  here  is  another  question :  What  use 
should  the  possessor  make  of  this  Gift?  If 
you  are  Christians,  though  you  were  once 
darkness,  you  are  now  light  in  the  Lord,  and 
must  walk  as  children  of  light.  And  much 
of  your  wisdom  must  appear  in  knowing  what 
a  prize  you  have  in  your  hand. — Make  use 
of  him  then,  in  all  your  duties.  Meditation 
is  a  duty — Let  him  enrich,  and  enliven,  and 
sweeten  it.  Prayer  is  a  duty — Pray  always 
in  his  Name. — Make  use  of  him  in  all  your 
wants.  You  want  cleansing — use  him  as  the 
fountain  open  for  sin  and  uncleanness.  You 
want  safety — flee  to  him  as  your  refuge. 
You  want  food — and  his  flesh  is  meat  indeed, 
and  his  blood  is  drink  indeed — feed  on  it. — 
Make  use  of  him  in  all  your  afflictions.  Are 
you  bereaved?  are  you  poor?  Rely  upon 
him,  in  whom  you  possess  all  things.  You 
know  that  your  Redeemer  liveth. 

— We  have  one  question  more — What  can 
we  think  of  those  who  disregard  this  unspeak- 
able gift?  What  can  we  think  of  their  in- 
genuousness— in  contemning  such  infinite 
goodness  and  mercy  ?  Of  their  danger  ? 
How  can  they  escape  if  they  neglect  so  great 
salvation  ?  Of  their  misery  ? — What  can  a 
wretch  do  without  him  in  death 1  and  at  the 
judgment-day  ? 

Tt  is  awful  to  think  that  the  Saviour  may 


become  the  destroyer.    The  greatest  bless- 
ing may  prove  the  greatest  curse. 

MAY  21. 

"  That  I  may  rejoice  in  the  day  of  Christ,  that 
I  have  not  run  in  vain,  neither  laboured  in 
vain." — Phil.  u.  16 

This  is  mentioned  as  an  argument,  to  en- 
force the  duties  he  had  just  recommended; 
"  Do  all  things  without  murmurings  and  dis- 
putings :  that  ye  may  be  blameless  and  harm- 
less, the  sons  of  God,  without  rebuke,  in  the 
midst  of  a  crooked  and  perverse  nation,  among 
whom  ye  shine  as  lights  in  the  world ;  hold- 
ing forth  the  word  of  life."  And  surely  we 
are  to  know  them  that  labour  among  us ;  and 
to  esteem  them  very  highly  in  love  for  their 
works'  sake;  and  to  co-operate  with  them; 
and  to  be  zealously  concerned  to  promote 
their  usefulness  and  comfort. — There  is  a  pe- 
culiar relation  between  the  minister  and  the 
people  of  his  charge :  and,  as  a  well-condi- 
tioned flock  is  the  credit  of  the  shepherd  ;  and 
a  well-ordered  family  the  commendation  of 
the  master;  and  the  moral  and  prosperous 
state  of  his  subjects,  the  praise  of  the  ruler : 
so  a  wise,  holy,  consistent,  amiable,  lively, 
useful  church  is  the  honour  and  happiness  of 
the  preacher — He  lives,  if  they  stand  fast  in 
the  Lord.  They  are  his  glory  and  joy. 
.But  why,  for  this  satisfaction,  does  the 
Apostle  refer  to  so  late  a  period  as  the  day  of 
Christ  ?  Had  he  no  present  rejoicing,  from 
their  excellences  and  exertions  ?  He  had. 
Yet  he  knew  that  he  must  now  rejoice  with 
trembling.  He  had  known  many  who  did 
run  well,  but  were  hindered  ;  who  began  in 
the  Spirit,  but  ended  in  the  flesh.  He  had 
seen  many  moral  blossoms  perishing  without 
fruit;  and  experience  taught  him  to  distin- 
guish between  the  hope  of  the  spring  and  the 
richness  of  autumn.  Persons  for  a  season 
may  rejoice  in  a  minister's  light,  but  in  time 
of  temptation  fall  away.  They  may  hang  on 
his  lips,  and  then  break  his  heart  He  only 
that  endureth  to  the  end  shall  be  saved.  Then 
are  we  made  partakers  of  Christ,  if  we  hold 
the  beginning  of  our  confidence  steadfast  unto 
the  end — and  "  the  day  will  declare  it" 

And  till  then  the  true  character  and  con- 
dition of  those  among  whom  he  has  laboured, 
will  not  be  completely  ascertained  and  de- 
veloped. 

Till  then,  also,  his  hearers  will  not  be 
placed  beyond  the  reach  of  moral  harm ;  or  be 
incapable  of  injuring  the  cause  they  profess. 

Till  then,  also,  his  aim  will  not  be  fully 
accomplished,  which  is,  to  "present  every 
man  perfect  in  Christ  Jesus,"  and  "filled  with 
all  the  fulness  of  God." 

Then,  also,  many  will  acknowledge  their 
obligations  to  his  instrumentality,  for  then 
conversion  or  edification,  which   he   knew 


MAY  22,23. 


139 


aotl  ing  cf  here.  And  it  will  be  safer  and  bet- 
ter for  him  not  to  know  the  extent  and  degree 
of  his  usefulness,  till  he  is  secure  from  the 
possibility  of  vanity  and  pride — Then  is  the 
period  for  rejoicing,  when  there  can  be  no 
mistake,  no  excess,  no  danger,  in  the  joy. 

Oh !  may  he  that  watches  for  my  soul,  as 
one  that  must  give  an  account,  do  it  with  joy, 
and  not  with  grief! — 

What  a  proof  is  here  that  there  will  be  a 
knowledge  of  each  other  in  heaven !  How 
else  could  the  Apostle  say  of  converts,  "  What 
is  our  hope,  or  joy,  or  crown  of  rejoicing] 
Are  not  even  ye  in  the  presence  of  our  Lord 
Jesus  Christ,  at  his  coming !" 


MAY  22. 


"  Justified  by  the  faith  of  Chrtsi." — Gal.  ii.  16. 

Let  me  remark  here  the  blessing,  and  the 
way  in  which  it  is  obtained. 

What  is  justification  ?  It  is  not  the  mak- 
ing us  righteous  in  person,  but  in  state.  The 
Papists  confound  it  with  sanctification ;  and 
some  Protestants  do  the  same.  But  justifica- 
tion stands  opposed  to  condemnation.  It  is 
the  absolving  a  roan  from  a  charge ;  the  ac- 
quitting him  when  accused ;  and  pronouncing 
him  righteous.  Only  as  we  are  really  guilty 
— we  cannot  be  justified  by  disproving  the 
offence,  but  by  the  non-imputation  of  it,  and 
treating  us  as  innocent  The  manner  is  de- 
scribed by  the  Apostle:  We  are  justified 
freely  by  his  grace,  through  the  redemption 
that  is  in  Christ  Jesus,  whom  God  hath  set 
forth  as  a  propitiation  for  sin.  The  blessing 
is  full  and  complete:  for  we  "are  justified 
from  all  things."  It  is  permanent  and  irre- 
versible :  "  Their  sins  and  iniquities  will  I  re- 
member no  more."  It  is  also  a  present  benefit 
The  perception  of  it  may  be  wanting;  but  the 
state  is  real :  they  have  passed  from  death  unto 
life :  they  are  accepted  in  the  Beloved.  And 
blessed,  says  David,  is  the  man  whose  trans- 
gression is  forgiven,  whose  sin  is  covered. 
Blessed  in  his  duties.  Blessed  in  his  com- 
forts. Blessed  in  his  trials.  For  him  afflic- 
tion has  no  curse.  Death,  no  sting.  Eternity, 
no  terror. 

This  inestimable  blessing  is  obtained  by 
the  faith  of  Christ  We  are  often  curious, 
and  ask  for  reasons,  when  we  should  be  satis- 
fied with  facts.  It  is  not  necessary  to  be  able 
to  explain  precisely  how  faith  justifies  the  souL 
It  should  be  enough  for  us  to  know  that  it  is 
a  truth  clearly  revealed. 

And  since,  O  my  soul,  none  are  justified 
that  do  not  believe ;  and  all  that  believe  are 
justified ;  let  me  apply  my  heart  unto  wis- 
dom. Instead  of  losing  myself  in  subtle  in- 
quiries and  angry  disputes,  let  me  do  two 
things — Let  me  observe,  first,  the  importance 
of  this  faith.  It  is,  in  a  sober  sense,  as  im- 
portant as  Christ  What  therefore,  is  as- 
cribed to  him  meritoriously,  is  ascribed  to 


faith  instrumentally  He  is  the  well ;  but  by 
faith  we  draw  water  out  of  it  He  is  the  re- 
fuge ;  but  a  refuge  cannot  screen  us,  unless  it 
be  entered.  He  is  the  bread  of  life;  but  food 
cannot  nourish  us,  unless  it  be  eaten — and  all 
this  is  done  by  faith  only. 

Let  me,  secondly,  ask,  seriously  and  ear- 
nestly, have  I  this  faith  of  Christ  ?  Do  I  be- 
lieve the  record,  that  God  hath  given  us 
eternal  life,  and  that  this  life  is  in  his  Son  ? 
And  am  I  repairing  to  him ;  and  trusting  in 
him  alone  for  salvation  ?  How  does  my  feith 
sow  ?  Does  it  "  sow  in  tears !"  How  does 
it  rejoice  ?  Does  it  "  rejoice  in  Christ  Je- 
sus !*♦  and  has  it  "  no  confidence  in  the  flesh  ?* 
How  does  it  work  ?  Does  it "  work  by  love  ?" 
How  does  it  travel?  How  plead?  Can  J 
say,  "  I  will  go  in  the  strength  of  the  Lora 
God ;  I  will  make  mention  of  his  righteous  • 
ness  only  ?" 


MAY  23. 

"  Be  not  ye  called  Rabbi ;  for  one  is  your  mat 
ter,  even  Christ ;  and  all  ye  are  brethren  " 
Matt,  xxiii.  8. 

Rabbi  signifies  Master ;  not  a  domestic  or 
civil  master,  having  servants  or  subjects  under 
him;  but  a  master  of  pupils;  a  leader,  a 
teacher,  having  disciples  who  admire  and  fol- 
low him.  It  was  not  an  ancient  title :  we 
scarcely  read  of  it  before  the  coming  of  the 
Messiah.  The  Scribes  and  Pharisees  were 
exceedingly  fond  of  this  name.  "  They 
love,"  says  our  Lqrd,  "  greetings  in  the  mar- 
kets, and"  to  be  called  of  men,  Rabbi,  rabbi.' 
"  But"  adds  he,  "  be  not  ye  called  Rabbi" 

The  Apostles  followed  this  admonition. 
"  We  have  no  dominion,"  said  they,  "  over 
your  faith,  but  are  helpers  of  your  joy."  They 
did  not  lord  it  over  God's  heritage,  but  fed 
them  with  knowledge  and  understanding; 
and  were  ensamples  to  the  flock.  They  con- 
sidered themselves  as  messengers,  deriving 
all  their  authority  from  their  employer ;  and 
always  referred  their  people  from  themselves 
to  him.  They  delivered  nothing  but  what 
they  had  received  ;  and  called  upon  those  they 
addressed,  not  to  believe  in  them  implicitly, 
but  to  search  the  Scriptures ;  to  prove  all 
things ;  and  hold  fast  that  which  was  good. 
They  were  offended  if  persons  thought  too 
highly  of  them,  or  wished  to  be  named  after 
them.  "Was  Paul  crucified  for  you?  or 
were  ye  baptized  in  the  name  of  Paul  ?  Who 
then  is  Paul,  and  who  is  Apollos,  but  minis- 
ters by  whom  ye  believed,  even  as  God  gave 
to  every  man?"  "So,  then,  neither  is  h* 
that  planteth  any  thing,  neither  he  that  wa- 
tereth ;  but  God  that  giyeth  the  increase." 

It  is  now  hardly  possible  to  avoid  religious 
names ;  but  we  lament  that  they  were  ever 
introduced.  Why  should  parties  be  called 
Calvinists,  Arminians,  Lutherans,  Baxter  ians. 


140 


MAY  24. 


or  by  any  other  denomination1?  If  the  senti- 
ments held  by  any  of  these  men  are  not  found 
in  the  Sacred  Writings,  they  are  rot  binding 
■jpon  the  conscience,  whoever  sanctions  them : 
and  if  they  are,  why  should  it  be  intimated 
that  they  have  any  other  origin  1  Let  us  be 
satisfied  with  the  words  the  Holy  Ghost 
useth,  without  attaching  salvation  or  damna- 
tion to  men's  definitions  of  them.  The  docu- 
ments are  divine  and  infallible ;  but  who  can 
pronounce  the  explications  to  be  so  1 

If  we  call  ourselves  by  the  name  of  any 
human  authority,  let  it  be  an  inspired  one. 
Let  us  call  ourselves  Paulites,  after  Paul; 
or  Johnites,  after  John.  But  no.  The  wor- 
thy name  by  which  we  will  be  called,  is 
Christians — after  Christ.  All  we  are  bre- 
thren— but  he  is  our  Master ;  and  the  voice 
from  the  most  excellent  glory  cries,  "  Hear 
ye  him."  His  authority  was  proved  by  mi- 
racles, wonders,  and  signs.  In  him  are  hid 
all  the  treasures  of  wisdom  and  knowledge. 
All  he  delivers  to  us  is  truth — truth  unmixed 
with  error — truth  of  the  mightiest  import- 
ance— truth  that  can  make  us  free — truth 
that  can  make  us  holy — truth  that  can  make 
us  blessed — for  evermore.  And  as  to  the 
mode  of  his  tuition,  none  teaches  like  him ;  so 
tenderly ;  so  effectually ;  so  perseveringly. 

— Will  ye  also  go  away  1  Lord,  to  whom 
should  we  go,  but  unto  thee  1 

— Will  ye  also  be  his  disciples?  O  my 
soul !  refuse  not  the  privilege.  Henceforth 
may  I  hear — him,  watching  daily  at  his  gates, 
and  waiting  at  the  posts  of  his  doors.  Lead 
me  in  thy  truth,  and  guide  me ;  for  thou  art 
the  God  of  my  salvation :  on  Thee  do  I  wait 
all  the  day. 


MAY  24. 


"I pray  thee,  let  me  go  over,  and  see  the  good 
land  that  is  beyond  Jordan,  that  goodly 
mountain,  and  Lebanon." — Deut.  iii.  25. 

This  desire  seemed  improper.  For  God 
had  expressly  said  unto  Moses  and  Aaron, 
"  Because  ye  believed  me  not  to  sanctify  me 
in  the  eyes  of  the  children  of  Israel,  therefore 
ye  shall  not  bring  this  congregation  into  the 
land  which  I  have  given  them."  We  are 
poor  creatures,  and  often  insensibly  transfer 
to  God  the  effects  of  our  own  feeling  and  con- 
duct. Did  Moses  then,  through  infirmity, 
think  that  God  was  changeable'!  No :  but  he 
thought  the  threatening  was  not  absolute; 
especially  as  it  was  not  ratified  by  an  oath,  as 
the  exclusion  of  the  people  was.  For  many 
of  God's  denunciations,  as  we  see,  for  in- 
stance, in  the  sentence  with  regard  to  Nine- 
veh, have  a  condition  implied,  though  not  ex- 
pressed. They  will  be  executed  unless  re- 
pentance intervenes.  Upon  this  principle  it 
was  possible  for  Moses  to  hope  for  a  retrac- 
tion of  the  interdict 


But  the  desire  was  a  very  natural  one.  ±\ 
was  natural  for  him  to  desire  to  enter  Canaan, 
even  as  an  object  of  curiosity,  of  which  he  had 
heard  so  much ;  but  still  more  as  an  object  of 
hope,  which  had  been  so  long  promised,  with 
every  enliancement.  This  it  was  that  had 
animated  the  people  to  leave  Egypt.  This 
had  encouraged  them  in  all  their  travels  in 
the  desert.  This  was  the  end,  the  recom- 
pence  of  all  their  toils  and  sufferings  for  forty 
years.  And  they  had  now  nearly  reached  it ! 
How  painful  to  miss  the  prize — when  the 
hand  was  in  the  very  act  of  seizing  it;  and 
to  have  the  cup  dashed — even  from  the  lip ! 

Yet  the  desire  was  refused.  And  the  Lord 
said  unto  him,  Let  it  suffice  thee — speak  no 
more  to  me  of  this  matter.  For  he  some- 
times refuses  the  desires  of  his  servants,  and 
the  most  eminent  and  endeared  of  them  too. 
And  he  does  this  in  two  ways.  Sometimes 
he  does  it  in  love.  He  denies,  because  what 
is  desired  would  prove  dangerous  and  in- 
jurious. We  should  think  badly  of  a  father 
who,  if  a  son  asked  bread,  would  give  him  a 
stone;  or,  if  he  asked  a  fish,  would  give  a 
scorpion.  But  suppose,  through  ignorance, 
his  son  should  ask  for  a  scorpion  instead  of  a 
fish ;  or  suppose  he  should  cry  for  a  sharp  in- 
strument ;  or  beg  to  climb  up  a  steep  ladder : 
would  he  love  his  child  then,  unless  he  re- 
jected his  wish  1  In  how  many  cases  must 
a  wise  and  good  parent  distinguish  between 
a  child's  wishes  and  his  wants!  He  may 
wish  for  liberty ;  but  he  wants  restraint :  he 
may  wish  for  holidays ;  but  he  wants  school- 
ing :  he  may  wish  for  dainties ;  but  he  wants 
medicine — Here  the  love  of  the  parent  must 
appear  acting,  not  according  to  the  wish,  but 
welfare  of  his  child.  How  well  would  it 
have  been  for  the  Jews,  had  God  more  than 
once  turned  a  deaf  ear  to  their  importunity ! 
They  would  have  a  king — and  he  "gave 
them  a  king  in  his  anger,  and  took  him  away 
in  his  wrath."  They  would  have  flesh — and 
he  gave  them  their  hearts'  desire,  but  sent 
leanness  into  their  souls.  On  the  other  hand 
who  does  not  see,  in  looking  back  upon  life, 
how  well  for  him  it  was  that  such  a  scheme 
failed ;  that  such  a  hope  was  crushed !  How 
much  evil  lurked  under  the  specious  appear- 
ance, or  would  have  resulted  from  the  indul- 
gence !  Who  knows  what  is  good  for  a  man 
in  this  life?  No  one  but  God — the  good 
God- 

"Good  when  He  gives,  supremely  good. 
Nor  less  when  he  denies : 
E'en  crosses  from  hissov'reign  hand 
Are  blessings  in  disguise." 

He  also  sometimes  refuses  in  anger. 
Wrath  is  incompatible  with  love ;  but  anger 
is  not :  anger  may  even  flow  from  it.  Though 
Christians  cannot  be  condemned,  they  may 
be  chastened :  and  the  law  of  the  house  is 
that  if  his  children  walk  not  in  his  command- 
ments, he  will  visit  their  transgression  with  a 


: 


MAY  25. 


141 


rod,  and  their  iniquities  with  stripes.  Hence 
those  who  shall  be  saved  eternally,  may  lie 
under  the  present  rebukes  of  Providence; 
and  be  refused  many  things  on  which  they 
have  set  their  heart,  as  to  station,  business, 
connexions,  and  usefulness :  for  them  that  ho- 
nour him,  he  will  honour.  They  may  think 
hard  of  this  at  first;  but  as  they  discover  their 
unworthiness  and  desert,  they  will  bow  to  the 
dispensation,  and  say,  with  David,  "  I  know, 
O  Lord,  that  thy  judgments  are  right,  and 
that  thou  in  faithfulness  hast  afflicted  me." 
By  such  conduct,  too,  Providence  reads  les- 
sons to  others.  See,  it  says,  the  evil  of  sin. 
See  how  severely  God  deals  with  it,  even  in 
his  own  people.  And  if  these  things  are 
done  in  the  green  tree,  what  shall  be  done  in 
the  dry !  If  judgment  begins  at  the  house  of 
God,  what  shall  the  end  be  of  them  that  obey 
not  the  Gospel  of  our  Lord  Jesus  Christ! 
And  if  the  righteous  scarcely  are  saved, 
where  shall  the  ungodly  and  the  sinner  ap- 
pear! 

— Yet  his  desire  was  partially  indulged: 
"  Thou  shalt  not  go  over  this  Jordan :  but  get 
thee  up  into  the  top  of  Pisgah,  and  lift  up 
thine  eyes  westward,  and  northward,  and 
southward,  and  eastward,  and  behold  it  with 
thine  eyes."  This  was  obviously  intended, 
not  to  tantalize  him,  but  to  be  a  mitigation 
of  the  severe  sentence.  The  preservation  of 
his  good  sight  to  so  great  an  age,  fitted  him 
for  the  gaze;  and  probably  it  was  also 
strengthened  and  enlarged  for  this  very  pur- 
pose. The  prospect  showed  him  how  worthy 
the  country  was  of  all  that  God  had  said  con- 
cerning it ;  and  would  give  him  high  and  ho- 
nourable views  of  the  truth  and  goodness  of 
God,  in  his  Covenant  with  Abraham,  and 
Isaac,  and  Jacob.  Along  with  this,  too,  there 
was  exerted  the  influence  of  divine  grace, 
which  soothed  and  satisfied  him.  For  by  this 
God  can  make  us  easy  and  contented  under 
the  refusal  oj  loss  of  any  comfort,  however 
essential  to  our  happiness  it  appeared  before : 
so  that  we  behave  and  quiet  ourselves  as  a 
child  that  is  weaned  of  his  mother ;  our  soul 
is  even  as  a  weaned  child.  While,  also,  his 
mind  was  raised  to  things  above,  and,  in  type 
and  emblem,  to  a  better  country,  into  which 
he  was  immediately  to  enter.  Then  there 
would  be  no  want  of  an  earthly  Canaan. 

— Thus,  in  the  midst  of  judgment,  He  re- 
members mercy.  Though  he  cause  grief,  yet 
will  he  have  compassion.  Like  as  a  father 
pitieth  his  children,  so  the  Lord  pitieth  them 
that  fear  him  ;  for  he  knoweth  our  frame ;  he 
remembereth  that  we  are  dust. 


MAY  25. 

"  Grieve  not  the  holy  Spirit  of  God." 
Ephes.  iv.  30. 
The  expression  is  not  to  be  taken  properly 
and  literally,  as  if  the  holy  Spirit  of  God  was 


capable  ot  vexation  or  sorrow.  The  Divine 
Nature  is  not  subject  to  human  passions. 
God's  condescension  is  not  to  rob  him  of  his 
glory.  When  the  Scripture  ascribes  to  him 
actions  or  affections  that  imply  imperfection, 
it  is  in  accommodation  to  our  weakness  of 
apprehension.  We  lisp  with  infants.  And 
unable  to  view  the  shining  sun  with  the 
naked  eye,  we  survey  it  in  a  vegsel  of  water, 
or  through  obscured  glass. 

We  grieve  a  friend  when  we  neglect  him, 
or  go  contrary  to  his  wishes  and  interests. 
And  when  he  is  grieved  he  betrays  it  His 
countenance  is  not  towards  us  as  aforetime. 
Frowns  succeed  to  smiles.  He  complains  and 
reproves.  He  discontinues  his  visits  and  cor- 
respondence. All  this  will  apply  to  the 
grieving  of  the  holy  Spirit  of  God.  And  there 
are  three  reasons'  why  we  should  not  grieve 
him. — Nothing  can  be  more  unbecoming — 
ungrateful — unwise. 

— Nothing  can  be  more  unbecoming,  if  we 
consider  his  greatness.  The  holy  Spirit  is 
deserving  in  himself  of  all  the  regard  we  can 
express.  If  a  nobleman  was  calling  upon 
you,  common  civility  would  tgach  you  not  to 
hurt  his  mind.  If  the  king  honoured  you 
with  his  presence,  how  anxious  would  you 
feel  not  to  offend  him ;  how  studious  would 
you  be  to  please  him  in  all  your  actions,  and 
words,  and  looks.  Here  all  comparison  fails. 
No  mortal  is  honoured  like  the  Christian,  with 
whom  the  King  of  kings  and  Lord  of  lords 
deigns  even  to  dwell.  And  will  he  not  be  sen- 
sible of  this  honour  1  Will  he  not  exclaim, 
"  Lord,  what  is  man,  that  thou  art  mindful  of 
him,  or  the  son  of  man,  that  thou  visitest 
him  ]"  Will  he  not  fall  upon  his  knees,  and 
pray,  "  Let  the  words  of  my  mouth,  and  the 
meditation  of  my  heart,  be  acceptable  in  thy 
sight,  O  Lord,  my  strength  and  my  re?- 
deemer  !" 

— Nothing  can  be  more  ungrateful,  if  we 
consider  his  goodness.  What  obligation  was 
he  under  to  you  1  You  were  not  worthy  of 
the  least  of  all  his  mercies ;  you  deserved  that 
his  wrath  should  have  come  upon  you  as 
children  of  disobedience.  Had  he  therefore 
left  you  to  perish,  you  would  have  had  no  rea- 
son to  complain.  But  who  remembered  you  in 
your  low  estate  1  Who  quickened  you,  when 
dead  in  trespasses  and  sins  1  Who  unstopped 
your  deaf  ears,  and  opened  your  blind  eyes'! 
Who  turned  your  feet  into  the  paths  of 
peace  1  Who  enabled  you  to  believe  on  the 
Lord  Jesus  Christ  to  life  everlasting]  Who 
gave  you  a  disposition,  a  taste,  congenial 
with  the  work  and  enjoyment  of  heaven  1 
Who  sealed  you  unto  the  day  of  redemption  1 
But  for  his  gracious  agency,  where,  and  what 
would  you  now  have  been  J  And  are  you 
forgetful  of  all  this  1  Are  you  grieving  such 
a  benefactor?  Is  tliis  thy  kindness  to  thy 
friend  1 

— Nothing  can  be  more  unwise,  if  we  con- 


142 


MAY  26. 


sider  his  importance  to  you.  As  you  are 
deeply  indebted  to  him  for  the  past,  so  you 
are  entirely  dependent  upon  him  for  the  fu- 
ture. You  live  in  the  Spirit,  you  walk  in 
the  Spirit.  Grieve  the  holy  Spirit  of  God  ! 
What !  would  you  grieve  your  Leader,  and 
be  left  to  travel  alone  1  Can  you  find  your 
way  without  him  ]  Can  you  learn  without 
this  teacher  ?  Must  he  not  guide  you  into 
all  truth  1  What !  would  you  grieve  your 
Helper,  and  be  left  to  act  alone  in  your 
work  ]  Can  you  worship  without  the  prepa- 
ration of  the  heart,  and  the  answer  of  the 
tongue,  which  are  from  him  1  Without  him, 
can  you  order  your  speech,  by  reason  of 
darkness  ]  Can  you  know  what  to  pray  for 
as  you  ought,  unless  the  Spirit  helps  your  in- 
firmities] What  power  have  you  in  any 
duty,  unless  you  are  strengthened  with  might 
by  the  Spirit  in  the  inner  man]  You  may 
spread  your  sails,  but  he  must  fill  them. 
What !  would  you  grieve  your  Preserver, 
and  be  left  to  contend  by.  yourselves  against 
your  enemies?-  Are  you  a  match  for  the 
powers  of  darkness,  and  the  devices  of  Satan  ] 
The  first  temptation  that  assaults  you  alone, 
may  occasion  your  sinning  and  falling :  and 
by  this  you  may  cause  the  way  of  truth  to  be 
evil  spoken  of — ministers  to  be  discouraged — 
vour  fellow-Christians  to  be  distressed — that 
■vhich  is  lame  to  be  turned  out  of  the  way — 
while  your  sin  would  be  ever  before  you. 
What!  would  you  grieve  your  Comforter, 
and  lose  your  hold  of  the  promises,  and  be 
unable  to  discern  your  evidences  of  heaven, 
and  feel  your  hope  decline,  and  your  heart 
sink  in  the  day  of  adversity ;  and  be  in  bond- 
age through  fear  of  death — and  groan,  "  Oh 
that  it  were  with  me  as  in  months  past,  when 
the  candle  of  the  Lord  shined  upon  my  head ; 
and  when  by  his  light  I  walked  through  dark- 
ness, and  while  as  yet  the  Almighty  was  with 
me]" 

The  comforts  of  the  Holy  Spirit  can  afford 
such  strong  consolation,  as  will  revive  us  in 
the  midst  of  trouble.  According  to  the  Sa- 
viour's assurance,  when  leaving  this  world, 
his  being  with  us  can  more  than  make  up  for 
the  loss  of  his  own  bodily  presence.  But, 
"  when  he  hideth  his  face,  who  can  behold 
him  ]"  Vain  then  are  friends,  ministers,  or- 
dinances. "For  these  things,"  saith  the 
Church,  "  I  weep :  mine  eye  runneth  down 
with  water,  because  the  Comforter  that  should 
relieve  my  soul  is  far  from  me" — What  infa- 
tuation to  grieve  him ! 

Yet  if  there  were  no  danger  of  this,  the 
admonition  would  not  have  been  given.  Let 
me  not  be  high-minded,  but  fear.  "  Blessed 
is  the  man  that  feareth  always."  I  have  al- 
ways at  hand  an  active  adversary,  the  Devil. 
I  am  passing  through  a  world  lying  in  wick- 
edness. I  carry  within  me  an  evil  heart  of 
Unbelief.  Every  tiling  without  is  rendered 
dangerous  by  the  sin  that  dwelleth  in  me. 


They  who  far  surpass  me  in  every  vhmg, 
have  been  overcome.  Let  me  therefore 
watch  and  pray.  "  Hold  thou  me  up,  and  I 
shall  be  safe." 

Nor  let  me  be  satisfied  with  negative  reli- 
gion. Let  it  not,  O  my  soul,  be  enough  that 
I  grieve  him  not.  Let  me  cherish  all  his 
motions.  Let  me  walk  so  as  to  please  him 
Let  me  abound  therein  more  and  more. 


MAY  26. 

"  Ask  of  me,  "and  I  shall  give  thee  the  heathen 
for  thine  inheritance,  and  the  uttermost  parti 
of  the  earth  for  thy  possession." — Psalm  ii.  8. 

"  The  heathen" — "  the  uttermost  parts  of 
the  earth ;"  viewed  in  the  representations  of 
Scripture,  and  the  reports  of  historians,  tra- 
vellers, and  missionaries,  seem  a  very  unen 
viable  acquisition.  If  it  be  true,  that  the 
whole  world  lieth  in  wickedness,  it  seems 
fitter  to  be  for  the  inheritance  "  and  the  pos- 
session" of  Satan,  than  the  Son  of  God.  But 
two  things  are  to  be  taken  into  the  account. 
Notwithstanding  the  present  condition  of  the 
estate,  it  contains  very  valuable  and  convert- 
ible materials. 

Every  human  being,  however  depraved  and 
degraded,  is  a  creature  of  God.  He  is  the 
work  of  his  hands,  and  is  fearfully  and  won- 
derfully made.  He  has  a  soul  of  more  value 
than  the  material  world.  The  child  of  a 
savage  is  a  richer  production  than  the  sun. 
The  sun  sees  not  his  own  light ;  feels  not  Lis 
own  heat;  and,  with  all  his  grandeur,  is 
doomed  to  perish — But  that  child  is  the  sub- 
ject of  reason ;  the  heir  of  immortality.  That 
child  is  capable  of  knowing,  and  serving,  and 
resembling  God,  and  of  filling  a  sphere  of 
everlasting  action  and  enjoyment.  That  child 
will  hear  the  heavens  passing  away  with  a 
great  noise,  and  see  the  elements  melting 
with  fervent  heat,  and  stand  with  all  the 
dead,  small  and  great,  before  God. 

And  we  are  also  to  consider  what  they 
may,  and  will  become.  Thus  the  Saviour 
viewed  them,  when  they  were  surrendered 
to  him.  He  pitied  them :  and  he  knew  he 
was  able  to  bless  them — and  he  knew  that 
they  would  not  remain  what  they  were ;  but 
that  for  him  the  wilderness  and  solitary  place 
should  be  made  glad,  and  the  desert  rejoice 
and  blossom  as  the  rose.  He  knew  it  had 
been  said,  by  Faithfulness  and  Truth,  "  Ye 
shall  go  out  with  joy,  and  be  led  forth  with 
peace :  the  mountains  and  the  hills  shall 
break  forth  before  you  into  singing,  and  all 
the  trees-of  the  field  shall  clap  their  hands. 
Instead  of  the  thorn  shall  come  up  the  fir- 
tree,  and  instead  of  the  brier  shall  come  up 
the  myrtle-tree ;  and  it  shall  be  to  the  Lord 
for  a  name,  for  an  everlasting  sign,  that  shall 
not  be  cut  off."  The  more  desperate  the  con- 
dition of  the  patient,  the  more  pleasure  does 


MAY  27. 


143 


ais  recover;  tfford  the  physician;  and  the 
more  does  it  display  his  skill  and  ability.  So 
here.  All  these  captives  the  Redeemer  ran- 
soms ;  and  each  of  them,  as  a  justified,  sanc- 
tified, glorified  being,  will  for  ever  reflect  his 
honour.  He  found  them  at  hell's  dark  door ; 
but  he  raises  them  above  the  heavens.  He 
found  them  in  the  likeness  of  the  Devil ;  and 
he  adorns  them  with  the  image  of  God.  He 
found  them  the  disgrace  of  the  universe ;  and 
he  makes  them  an  eternal  excellency,  the 
joy  of  many  generations. 

What  is  so  interesting  and  delightful  to  a 
man  of  taste  as  alteration  and  improvement  ] 
With  what  pleasure  does  he  view  a  piece  of 
rude  and  barren  soil,  under  his  cultivation, 
looking  forth,  dressed  in  living  green,  and 
abounding  with  trees  and  flowers !  What 
pleasure  does  a  benevolent  mind  feel,  when 
he  views  the  child  he  has  taken  up,  exchang- 
ing rags  for  decency,  ignorance  for  knowledge, 
vicious  and  idle  habits  for  virtue  and  industry 
— and  contemplates  his  comfort,  usefulness, 
and  respectability,  as  the  fruit  of  his  kindness 
and  labour!  What  satisfaction  must  the 
Saviour  feel  to  behold,  as  the  effect  of  his 
Cross,  and  his  Grace,  the  renewal  of  human 
nature ;  the  deliverance  of  province  after  pro- 
vince from  the  power  of  Satan ;  and  the  king- 
doms of  this  world  coming  under  the  influence 
of  the  Gospel !  What  an  inheritance — what 
a  possession  will  the  Heathen  and  the  utter- 
most parts  of  the  earth  be  to  the  Messiah, 
when  Paganism,  and  Mahommedanism,  and 
the  man  of  sin,  shall  perish !  when  the  Jews 
shall  come  in,  with  the  fulness  of  the  Gen- 
tiles !  when,  in  every  place,  incense  shall  be 
offered  unto  him,  and  a  pure  offering  !  when 
the  nation  shall  learn  war  no  more!  when 
the  people  shall  be  all  holy,  trees  of  righteous- 
ness, the  planting  of  the  Lord,  that  he  may 
De  glorified ! 

We  read  of  two  vast  gifts  of  God  in  the 
Scripture :  the  gift  of  his  Son  to  the  world ; 
and  the  gift  of  the  world  to  his  Son.  The 
first  of  these  is  the  greatest ;  and  we  ought 
never  to  think  of  it  without  exclaiming, 
Thanks  be  unto  God  for  his  unspeakable  gift ! 
But  let  us  think  of  the  other  also;  and  rejoice 
that  our  earth  is  to  come  under  the  dominion 
of  the  Messiah,  and  is  given  to  him  for  this 
purpose.  It  is  thus  to  him,  as  Canaan  was  to 
the  Jews.  Canaan  was  to  them  the  Land  of 
Promise;  and,  God  having  promised  it,  in 
vain  was  every  attempt  made  to  keep  them 
from  obtaining  it.  Egypt  was  plagued  ; 
Pharaoh  and  his  army  were  destroyed  ;  the 
sea  opened  a  passage  for  the  heirs  of  pro- 
mise; Jordan  was  driven  back;  and  they 
were  brought  in  triumph  to  the  rest  and  the 
inheritance,  which  the  Lord  their  God  had 
given  them.  So  will  it  be  here.  All  oppo- 
sition will  be  as  vain  as  it  is  unreasonable. 
His  enemies  shall  lick  the  dust.  The  word 
is  gone  out  of  God's  mouth,  and  shall  not  re- 


turn ;  that  to  him  every  knee  shall  bow,  and 
every  tongue  confess.  I  will  overturn,  over- 
turn, overturn,  until  he  shall  come  whose 
right  it  is,  and  I  will  give  it  him. 

Let  us  think  of  his  prospects.  We  have 
sympathized  with  him  in  his  agony  and 
bloody  sweat ;  in  his  cross  and  passion.  Let 
us  exult  at  the  thought,  that  he  is  crowned 
with  glory  and  honour — and  has  the  heathen 
for  his  inheritance,  and  the  uttermost  parts  of 
the  earth  for  his  possession.  And  what  an 
immensity  of  subjects  will  he  derive  from 
them !  and  what  an  infinity  of  services !  and 
what  an  eternity  of  praises  and  delights !  It 
was  the  joy  set  before  him — and  he  shall  see 
of  the  travail  of  his  soul — and  shall  he  satis- 
fied. 

We  ought  also  to  rejoice  from  a  principle 
of  benevolence.  His  dominion  involves  the 
happiness  of  the  human  race.  Nebuchad- 
nezzar, and  other  conquerors,  had  nations 
given  into  their  hand ;  but  they  only  enslaved, 
and  impoverished,  and  cursed  their  subjecta 
But, 

"  Blessings  abound  where'er  he  reigns  . 
The  pris'ner  leaps  to  lose  his  chains  i 
The  weary  find  eternal  rest, 
And  all  the  sons  of  want  are  blest  " 


MAY  27. 


"  The  dumb  spake." — Matt.  ix.  33. 

This  was  a  natural  dumbness,  the  cure  ot 
which  was  to  be  one  of  the  miracles  attending 
the  Messiah's  advent :  "  Then  the  eyes  of  the 
blind  shall  be  opened,  and  the  ears  of  the 
deaf  shall  be  unstopped :  then  shall  the  lame 
man  leap  as  an  heart — and  the  tongue  of  the 
dumb  sing." 

But  there  is  a  moral  dumbness,  and  the 
Saviour  heals  this  when  he  makes  us  new 
creatures.  Then  old  things  pass  away,  and 
all  things  become  new — not  physically  new, 
but  spiritually  new;  each  faculty  becoming 
new  in  quality,  application,  and  use.  Thus 
the  man  has  a  tongue  before,  but  not  a  reli- 
gious one.  He  speaks  before ;  but  now  his 
speech  is  with  grace.  Now  he  speaks — of 
God — for  God — and  to  God. 

He  speaks  of  God.  Of  his  perfections.  Of 
his  designs.  Of  his  works  and  ways.  Of 
his  word.  Of  his  commands  and  promises— 
a  theme  for  angels. 

He  speaks  for  God.  "  On  his  behalf,"  as 
Elihu  says.  In  defending  his  truth.  In  jus- 
tifying his  people.  In  recommending  his 
service.  In  pleading  his  cause.  Wisdom  is 
necessary  here;  and  we  are  to  distinguish 
between  places  and  seasons,  and  characters. 
"  A  word  fitly  spoken,  how  good  is  it !  It  is 
like  apples  of  gold  in  pictures  of  silver."  Yet 
caution,  though  it  should  qualify  our  zeal, 
should  not  quench  it.  We  should  be  cour- 
ageous as  well 'as  discreet — i 


144 


MAY  28. 


"  And  if  some  proper  hour  appear 
I'll  not  be  overaw'd  ; 
But  let  the  scoffing  sinner  know, 
That  I  can  speak  for  God." 

He  speaks  to  God. — And  this  is  the  better 
avidence  of  our  sincerity.  For  many  speak 
oj  God,  and  many  for  him,  who  never  speak 
to  him.  While  the  world  hears  them,  and 
the  temple  hears  them,  the  closet  reigns  in 
silence.  But  the  Christian's  delight  is  in  God, 
and  the  duties  and  exigences  of  his  spiritual 
condition  will  bring  him  often  to  his  seat ;  and 
he  will  address  him  much  in  a  way  of  adora- 
tion, and  confession,  and  intercession,  and 
prayer. 

If  you  are  the  subject  of  this  grace,  use  it ; 
and  be  concerned  that  the  words  of  your 
mouth,  as  well  as  the  meditation  of  jour 
heart,  may  be  acceptable  in  God's  sight.  Be- 
ware of  any  return  of  the  old  malady.  There 
is  an  occasional,  partial,  comparative,  dumb- 
ness ;  and  it  is  brought  on  by  sin.  This  stops 
our  speech.  It  did  so  in  the  case  of  David, 
when  he  had  fallen  by  his  iniquity.  It  not 
only  broke  his  bones,  and  deprived  him  of 
joy,  but  of  confidence,  and  rilled  him  with 
fear  and  silence — He  could  neither  speak,  as 
he  had  done,  of  God,  or  for  God,  or  to  God. 
It  is  a  sad  evil;  and,  if  it  be  your  experience, 
do — it  is  the  best  thing  you  can  do — do  as  he 
did.  Take  the  case,  and  lay  it  before  God, 
and  say — ''Open  thou  my  mouth,  and  my 
Jips  shall  show  forth  thy  praise." 

"  Then  will  I  teach  the  world  thy  ways ; 
Sinners  shall  learn  thy  sov'reign  grace ; 
I'll  lead  them  to  my  Saviour's  blood, 
And  they  shall  praise  a  pard'ning  God. 

'Oh may  thy  love  inspire  my  tongue  ! 
Salvation  shall  be  all  my  song! 
And  all  my  powers  shall  join  to  bless 
The  Lord,  my  strength  and  righteouanaM." 


MAY  28. 


'  Grow  in  grace,  and  in  the  knowledge  of  our 
Lord  and  Saviour  Jesus  Christ." — 2  Pet.  iii. 
18. 

If  we  consider  these  words  as  containing 
two  injunctions,  may  we  not  view  the  second 
as  prescribing  the  means  for  the  accomplish- 
ment of  the  first?  It  is  certain  that  there 
is  a  supreme  excellency  in  the  knowledge 
here  recommended;  and  that  he  who  would 
grow  in  grace,  must  grow  in  the  knowledge 
of  our  Lord  and  Saviour  Jesus  Christ 

This  knowledge  is  supposed  to  be  progres- 
sive. It  was  gradual  even  in  its  communica- 
tion to  the  world.  Judaism  was  the  dawn ; 
Christianity,  the  day.  Prophets  and  right- 
eous men  desired  to  see  the  things  that  we 
see,  and  did  not  see  them ;  and  to  near  the 
things  that  we  hear,  and  did  not  hear  them. 
There  are  degrees,  also,  in  its  personal  at- 
tainment and  experience — Four  ways  we 
may  grow  in  this  knowledge. 

First    In  its  extent.    Who  has  advanced 


near  the  extremities  of  this  field  ?  How  lit- 
tle do  the  wisest  know  of  the  treasures  hid 
in  it! 

"  The  cross,  the  manger,  and  the  throne, 
Are  big  with  glories  yet  unknown." 

Angels  know  much  more  :han  they  once  did. 
But  they  still  desire  to  look  into  these  thing* 
— How  much  more  should  we ! 

Secondly.  In  its  certainty.  This  is,  and 
must  be,  the  same  in  itself;  but,  as  to  us,  the 
degree  of  it  depends  upon  the  perceptiDii  of 
evidence :  and  the  mind  may  be  led  along 
from  possibility  to  probability,  and  from  pro- 
bability to  full  conviction.  The  firmness  of 
belief  may  be  strengthened  by  the  confirma- 
tions of  experience.  The  whole  life  of  a 
Christian  is  a  series  of  tests,  by  which  he 
tries  and  proves  the  word  of  God.  He  is, 
therefore,  perpetually  increasing  in  the  full 
assurance  of  understanding,  and  has  his  heart 
established  with  grace. 

Thirdly.  In  its  influence.  This  implies 
the  former,  but  is  distinguishable  from  it 
There  cannot  be  practical  knowledge  with- 
out speculative.  But  who  will  not  own  that 
there  may  be  speculative  knowledge  without 
practical !  Who  is  ignorant  of  the  difference 
there  is  between  knowing  things  in  theory, 
and  in  experience1?  between  the  apprehen- 
sions of  the  judgment,  and  the  bias  of  the  will, 
and  the  glow  of  the  affections  ?  Who  feels, 
and  fears,  and  loves,  according  to  his  belief  I 
Alas !  how  often  do  we  see  and  approve  bet- 
ter things,  and  follow  worse !  How  often 
are  the  clearest  dictates  of  the  understand- 
ing, and  even  convictions  of  the  conscience, 
counteracted  by  our  appetites  and  passions ! 
We  believe  that  we  are  dying  creatures,  and 
live  as  if  we  were  to  live  here  always !  We 
own  ourselves  under  the  providence  of  Him 
who  doth  all  things  well :  and  we  murmur 
and  repine,  as  if  his  dealings  were  unjust  or 
unkind !  We  doubt  not  the  Saviour's  power 
and  love ;  and  yet  we  cannot  trust  in  him ; 
and  are  strangers  to  consolation  and  peace ! 

Fourthly.  In  its  appropriation.  Job  could 
say,  "  I  know  that  my  Redeemer  liveth." 
David  said,  "  God  is  the  strength  of  my  heart, 
and  my  portion  for  ever."  The  first  Chris- 
tians said,  "  We  know  that  the  Son  of  God 
is  come,  and  hath  given  us  an  understanding, 
that  we  may  know  Him  that  is  true ;  and  we 
are  in  him  that  is  true."  Who  does  not  want 
more  of  this  delightful  confidence,  to  raise 
him  above  the  world,  to  support  him  in  his 
trials,  to  embolden  him  in  his  profession,  and 
to  enable  him  to  triumph  over  the  fears  of 
death? 

O  God,  preserve  me  from  delusion  in  a 
business  of  everlasting  importance  !  Let  me 
feel  a  thousand  terrors  rather  than  perish 
with  a  lie  in  my  right  hand.  But,  if  I  am 
thine,  save  me  from  the  uncertainties  I  now 
feel.  Give  me  the  full  assurance  of  hope 
unto  the  end.     Tiet  me  know  not  only  that 


MAY  29, 30. 


145 


•nere  aie  exceeding  great  and  precious  pro- 
mises, but  that  I  am  an  heir  of  promise — not 
only  that  in  the  Lord  Jesus  all  fulness  dwells, 
but  that  I  am  blessed  with  all  spiritual  bless- 
ings in  heavenly  places  in  him.  Say  unto 
«nv  soul,  I  am  thy  salvation. 


MAY  29. 


"  Ye  are  the  children  of  the  Lord  your  God." 
Deut.  xiv.  1. 

The  Jews  were  so  by  nation.  All  men 
are  so  by  Creation  and  Providence.  Chris- 
tians are  so  by  special  grace,  according  to 
the  language  of  Inspiration — "  Ye  are  all  the 
children  of  God,  by  faith  in  Christ  Jesus." 
"  As  many  as  received  him,  to  them  gave  he 
power  to  become  the  sons  of  God,  even  to 
them  that  believe  on  his  Name  ;  which  were 
born,  not  of  blood,  nor  of  the  will  of  the  flesh, 
nor  of  the  will  of  man,  but  of  God."  Let  us 
make  this  relation  a  standard,  by  which  to 
estimate  four  things. 

First  The  Divine  goodness — Here  we 
Dnly  follow  the  example  of  the  apostle  John. 
He,  even  he,  could  not  comprehend  it ;  but 
he  admires  it,  and  calls  upon  others  to  admire 
it  with  him  :  "  Behold  what  manner  of  love 
the  Father  hath  bestowed  upon  us,  that  we 
should  be  called  the  sons  of  God !"  What 
manner  of  love  !  How  rich !  how  free !  how 
expensive !  What  difficulties  stood  in  the 
way!  Yet  he  removed  them.  How,  said 
He,  shall  I  put  thee  among  the  children? 
But  he  did  it  He  not  only  spared  and  par- 
doned us ;  he  not  only  admitted  us  into  his 
family  as  servants,  but  as  sons ;  and,  for  this 
purpose,  he  gave  his  own  Son  for  us,  and  his 
Spirit  to  us.  "  When  the  fulness  of  time 
was  come,  God  sent  forth  his  Son,  made  of  a 
woman,  made  under  the  Law,  to  redeem 
them  that  were  under  the  Law,  that  we  might 
receive  the  adoption  of  sons.  And  because 
ye  are  sons,  God  hath  sent  forth  the  Spirit  of 
his  Son  into  your  hearts,  crying,  Abba,  Fa- 
ther. Wherefore  thou  art  no  more  a  servant 
but  a  son ;  and  if  a  son,  then  an  heir  of  God, 
through  Christ" 

Secondly.  The  believer's  dignity.  Secular 
nobility  derives  all  its  lustre  "from  flesh  and 
blood ;  and  if  retraced,  will  be  found  to  origi- 
nate in  the  dust  of  the  ground,  from  which 
Adam  was  taken.  It  has  little  value,  unless 
in  the  fancies  of  men.  But  our  relation  to 
God  confers  real  and  durable  honour;  com- 
pared with  which,  the  most  magnificent  titles 
in  the  world  are  mere  shadows  and  smoke. 
How  did  the  Jews  boast  of  having  Abraham 
to  their  father  ?  "  Is  it  a  light  thing,"  said 
David,  a  subject  "  that  I  should  be  son-in- 
law  to  the  king  r  But  I  think  of  the  majesty 
and  dominion  of  God  !  The  world  is  his,  and 
the  fulness  thereof— I  behold  the  productions 
t  13 


of  the  earth,  and  the  wonders  of  the  skies, 
and  say — 

"  My  Father  made  them  all  P 

Thirdly.  The  happiness  of  the  Christian. 
The  relation  has  connected  with  it  the  pro- 
mise of  pardon :  and  we  daily  need  it :  for  in 
many  things  we  offend  all.  But  I  will  spare 
him,  says  God,  as  a  man  spareth  his  own  son 
that  serveth  him.  It  gives  us  free  access  to 
God  in  prayer;  and  inspires  us  with  confi- 
dence and  hope  of  success :  "  If  ye  being  evil 
know  how  to  give  good  gifts  unto  your  chil- 
dren, how  much  more  shall  your  Father 
which  is  in  heaven  give  the  Holy  Spirit  to 
them  that  ask  him !"  Hence  correction : 
"  For  whom  the  Lord  loveth  he  chasteneth, 
and  scourgeth  every  son  whom  he  receiveth." 
Hence  education :  he  does  not  leave  the  child 
to  himself;  but  trains  him  up  in  the  way  he 
should  go.  Hence  provision  :  He  who  feeds 
the  ravens,  will  not  suffer  the  righteous  to 
famish.  Their  Heavenly  Father  knoweth 
what  things  they  have  need  of  before  they  ask 
him ;  and  will  suffer  them  to  want  no  good 
thing.  And  if  children,  then  heirs ;  heirs  of 
God,  and  joint  heirs  with  Christ  Many  are 
born  to  an  estate  which  they  never  obtain , 
but  here  the  inheritance  is  reserved  in  hea- 
ven ;  and  they  are  kept  by  the  power  of  God, 
through  faith,  unto  salvation,  on  earth. 

Fourthly.  The  duty  of  the  Saints.  Are 
they  all  the  children  of  the  Lord  their  God  1 
Then  they  ought  to  fear  him.  If  I  am  a  fa- 
ther, where  is  my  fear  "i  This  will  keep  them 
from  offending  him.  This  will  make  them 
studious  to  please  him.  This  will  induce 
them  to  pray,  "  Let  the  words  of  my  mouth, 
and  the  meditation  of  my  heart  be  acceptable 
in  thy  sight  O  Lord,  my  strength  and  my  re- 
deemer." 

As  his  children,  they  must  walk  worthy  of 
God,  who  hath  called  them  unto  his  kingdom 
and  glory.  We  have  read  of  a  Polish  Prince, 
who  carried  the  picture  of  his  father  always 
in  his  bosom ;  and  on  any  particulur  occasion, 
he  would  take  it  out  and  view  it  and  say, 
Let  me  do  nothing  unbecoming  so  excellent 
a  father.  Christians,  do  nothing  unbecoming 
the  rank  of  your  family,  and  the  grandeur  of 
your  descent  Be  harmless  and  blameless, 
the  sons  of  God,  without  rebuke.  Be  follow- 
ers of  God,  as  dear  children.  Be  ye  perfect, 
even  as  your  Father  who  is  in  heaven  is  per- 
fect 


MAY  30. 

"Jlsk  of  me"— Psalm  ii.  8. 

This  is  the  condition  of  a  very  important 
grant — Ask  of  me — and  I  shall  give  thee  the 
heathen  for  thine  inheritance,  and  the  utter- 
most parts  of  the  earth  for  thy  possession. 

Whatever  appears  humiliating  in  the  eon- 
dilion  tn  which  the  Saviour  submitted,  let  it 


146 


MAY  31. 


oe  remembered  that  he  entered  it  voluntarily, 
and  knowingly.  He  was  aware  that  if  the 
children  were  partakers  of  flesh  and  blood  he 
likewise  himself  must  also  take  part  in  the 
same ;  and  that  in  all  things  it  behoved  him 
to  be  made  like  unto  his  brethren.  He  must 
therefore  not  only  suffer,  but  obey;  and 
though  he  was  a  Son,  yet  learned  he  obedi- 
ence. He  must  therefore  pray.  Prayer  is 
he  act  of  an  inferior  nature;  and  the  Word 
was  made  flesh.  Though  rich,  he  became 
poor ;  and  made  himself  of  no  reputation. 

Many  objections  are  made  to  prayer.  Some 
of  them  are  specious,  but  they  are  all  founded 
in  ignorance.  The  best  way  to  answer  them 
is  to  take  our  stand  on  the  Scripture,  and 
make  our  appeal.  Does  not  God  derive  his 
character  and  glory  from  his  hearing  prayer  1 
Is  not  his  Spirit  the  Spirit  of  grace  and  of 
supplication  ]  Is  not  this  his  command  7  Is 
not  this  his  promise  ?  "  Ask,  and  it  shall  be 
given  you ;  seek,  and  ye  shall  find."  Does  he 
dispense  with  this — even  in  the  case  of  his 
own  Son  ]  And  can  it  be  dispensable  with 
regard  to  us  1  We  know  his  determination : 
For  all  these  things  I  will  yet  be  inquired  of 
by  the  house  of  Israel  to  do  it  for  them — 
"  Ask,  and  I  shall  give  thee." 

But  how  was  he  to  ask  ?  First,  when  he 
was  on  earth,  he  prayed  like  one  of  us.  He 
prayed  alone,  and  in  company  with  his  disci- 
ples ;  he  prayed  in  the  Wilderness,  and  in 
the  Garden,  and  on  the  Cross :  "  In  the  days 
of  his  flesh,  he  offered  up  prayers  and  suppli- 
cation, with  strong  crying  and  tears,  unto 
him  that  was  able  to  save  him  from  death, 
and  was  heard  in  that  he  feared."  Secondly, 
he  continued  the  presentation  of  his  desire, 
when  he  entered  heaven.  We  know  not 
whether  this  was  done  vocally,  but  it  was 
done  really.  Thirdly,  he  does  it  relatively. 
Thus  prayer  is  made  for  him  continually. 
And  whenever  individuals,  ministers,  and 
churches,  pray  for  the  success  of  his  cause — 
He  is  asking. 

And  his  prayer,  and  our  praying,  are 
founded  on  the  same  consideration ;  his  suf- 
ferings and  death.  It  was  said,  that  when 
the  Father  should  make  his  soul  an  offering 
for  sin,  he  should  see  his  seed,  and  prolong 
his  days,  and  the  pleasure  of  the  Lord  should 
prosper  in  his  hands ;  he  should  see  of  the 
travail  of  his  soul,  and  should  be  satisfied. 
This  was  the  joy  set  before  him :  and  having 
fulfilled  the  awful  condition  on  which  it  was 
suspended,  he  pleads  for  it — He  therefore 
asks,  in  his  own  Name,  and  on  his  own  be- 
half. And  we  ask  on  the  same  behalf,  and  in 
the  same  Name :  according  to  his  own  direc- 
tion, "  Whatsoever  ye  shall  ask,  believing,  in 
my  Name,  ye  shall  receive." 

And  this  should  encourage  and  embolden 
na.  There  can  be  no  more  uncertainty  at- 
tending the  success  of  our  asking,  than  of 
his;  for  herein  we  are  identified  with  him. 


There  is  no  unfaithfulness  with  God  ;  and  ht 
hath  said,  "  Ask  of  me,  and  I  shall  give  thee 
the  heathen  for  thine  inheritance,  and  the  ut- 
termost parts  of  the  earth  for  thy  possession." 
If  our  prayers  are  sincere,  they  must  be  in- 
fluential ;  and  we  shall  exert  ourselves  in  the 
Redeemer's  cause.  Nor  can  we  labour  in 
vain.  We  are  on  the  sure,  the  rising,  the 
prevailing  side.  Merchants,  heroes,  politi- 
cians, may  all  weary  themselves  for  very  va- 
nity. We  are  at  a  certainty.  A  king  shall 
reign  and  prosper.  "  His  Name  shall  endure 
for  ever:  his  Name  shall  be  continued  as 
long  as  the  sun :  and  men  shall  be  blessed  in 
him :  all  nations  shall  call  him  blessed.  Bless- 
ed be  the  Lord  God,  the  God  of  Israel,  who 
only  doeth  wondrous  tilings.  And  blessed  be 
his  glorious  Name  for  ever ;  and  let  the  whole 
earth  be  filled  with  his  glory.  Amen,  and 
Amen." 


MAY  31. 

"  And  it  came  to  pass,  as  he  sat  at  meat  -with 
them,  he  took  bread,  and  blessed  it,  and 
brake,  and  gave  to  them." — Lukexxiv.  30. 
This  was  not  a  sacramental  meal,  as 
when  he  took  bread,  and  blessed  it,  and  brake 
it,  and  said,  This  is  my  body.  Neither  was 
it  a  miraculous  meal,  as  when  he  took  the 
loaves,  and  blessed  them,  and  multiplied  them. 
But  an  ordinary  meal.  Yet  he  blessed  the 
food.  And  this  he  did  always.  And  his  ex- 
ample has  the  force  of  a  law  with  all  his  fol- 
lowers— For,  "  he  that  saith  he  abideth  in 
Him  ought  himself  also  so  to  walk  as  he 
walked."  Hence  the  command,  "Whatso 
ever  ye  do,  in  word  or  deed,  do  all  in  the 
name  of  the  Lord  Jesus :"  that  is,  as  his  dis- 
ciples, who  are  not  only  to  believe  in  him, 
but  to  represent  him. 

From  his  observing  this  practice,  we  may 
be  sure  that  it  is  wise,  and  useful,  and  neces- 
sary. Sin  has  brought  a  curse  upon  all  oui 
enjoyments;  and  the  blessing  of  God  alone 
can  take  it  ofE 

"  How  sweet  our  daily  comforts  prove. 
When  they  are  season'd  with  his  love  I" 

But  how  true — 

"  'Tis  all  in  vain  till  God  has  bless'd." 

"  Man  liveth  not  by  bread  alone,  but  by  ever? 
word  that  proceedeth  out  of  the  mouth  of 
God."  Can  he  also  abuse  the  bounties  of 
Providence  ;  who  has  implored  the  Divine 
benediction  upon  the  use  of  them  f  Can  he 
indulge  in  excess ! — Will  he  not  add  to  his 
faith  temperance  ]  It  is  lamentable,  there- 
fore, that  such  a  duty  should  ever  be  omitted 
— or  performed  with  haste  and  irreverence — 
as  if  the  performer  was  ashamed  of  the  per- 
formance. 

Let  tire  Saviour's  conduct  also  teach  us  not 
to  confine  our  religion  to  extraordinary  and 
sacred  occasions.     In  all  our  ways  let  u* 


1UNE  1. 


147 


acknowledge  God.  Morning  and  evening 
WGrship  is  good :  but  let  us  be  in  the  fear  of 
the  Lord  all  the  day  long.  It  is  well  to  in- 
quire in  his  temple :  but  let  us  abide  with  God 
in  our  calling.  We  must  remember  the  Sab- 
bath, and  keep  it  holy ;  but  the  spirit  of  devo- 
tion is  to  actuate  us  during  the  week,  and  to 
indu2e  us,  whether  we  eat  or  drink,  or  what- 
ever we  do,  to  do  all  to  the  glory  of  God. 
Tell  me  not  what  a  man  is  in  a  storm — in 
the  calm  what  is  he  1  Not  how  he  behaves 
himself  in  sickness — but  in  health.  A  Balaam 
may  pray,  Let  me  die  the  death  of  the 
righteous.  A  David  prays,  Unite  my  heart 
to  fear  thy  name.  There  is  a  goodness  which 
depends  upon  impulse,  not  principle;  upon 
outward  excitement,  not  upon  internal  dis- 
position. 

There  is  a  devotion  that  resembles  the 
blaze  of  straw ;  but  that  which  is  spiritual  is 
like  the  fire  on  the  Jewish  altar — kindled 
from  above,  and  which  never  went  out.  It  is 
a  stream  fed  by  a  living  fountain ;  not  a  sud- 
den torrent,  however  wide  or  impetuous  at 
the  time,  produced  by  the  melting  of"  the  snow, 
or  a  summer's  thunder  shower.  The  water, 
says  the  Saviour,  that  I  shall  give  him  shall 
be  in  him  a  well  of  water  springing  up  into 
everlasting  life. 


JUNE  1. 


"  1  am  the  vine" — John  xt.  5. 
Ministers  are  not  to  preach  themselves, 
but  Christ  Jesus  the  Lord.  But  he  was  his 
own  subject — He  preached  himself  How 
could  he  have  done  otherwise,  concerned  as 
he  was  to  be  useful  1  for 

"  None  but  Jesus,  none  but  Jesus 
Can  do  helpless  sinners  good." 

And  he  knew  this  far  be  ter  than  we  do. — 
And  who  was  able  to  declare  what  he  truly 
was  so  well  as  himself? 

— Here  he  calls  himself  the  vine.  A  very 
easy  and  natural  image.  And  natural  images 
are  the  most  preferable  in  divine  things. 
Many  writers  and  preachers  love  those  allu- 
sions which  show  their  learning,  and  which 
the  uneducated  cannot  understand.  Our  Sa- 
viour never  takes  his  comparisons  from  the 
sciences,  and  seldom  from  the  arts ;  but  from 
natural  scenery,  which  is  obvious  and  intelli- 
gible to  all. 

A  vine  is  not  so  remarkable  in  its  appear- 
ince  as  many  other  trees.  In  loftiness,  it 
yields  to  the  cedar.  In  strength,  to  the  oak. 
In  sightliness,  to  the  palm  tree  and  the  fir. 
The  greatness  of  Jesus  was  spiritual.  He 
had  no  earthly  pomp  and  riches.  Like  his 
,  kingdom,  he  was  not  of  this  world.  Hence  it 
was  said,  "  He  shall  grow  up  before  him  as  a 
tender  plant,  and  as  a  root  out  of  a  dry 
ground  :  he  hath  no  form  nor  comeliness ;  and 
when  we  shall  see  him,  there  is  no  beauty 
that  we  should  desire  him." 


The  vine  is  rerr  ivned  for  its  fertility.  One 
single  vine,  planted  by  the  Empress  Lavinia, 
yielded  one  hundred  and  eight  gallons  of  wine 
in  one  year — Many  grapes  grow  on  one  clus- 
ter, many  clusters  on  one  branch,  and  many 
branches  on  one  tree.  How  many  have  been 
saved  by  the  Lord  Jesus !  In  him  all  fulness 
dwells.  In  him  we  are  blessed  with  all 
spiritual  blessings.  What  clusters  were 
brought  from  Eshcol,  to  show  Israel  the  good- 
liness  and  fruitfulness  of  Canaan !  And  what 
specimens  of  heaven ;  what  earnests  of  the 
inheritance;  what  first-fruits  of  the  Spirit,  do 
faith  and  hope  bring  believers  from  him,  even 
while  they  are  in  the  Wilderness  ! 

The  nature  of  the  produce  of  the  vine  L 
delightful  and  profitable.  The  fruit  is  sweet 
to  the  taste.  The  juice  it  yields  cheers  and 
makes  glad  the  heart  of  man — Give  wine  to 
those  that  be  of  heavy  hearts.  It  was  some- 
times used  medicinally.  The  good  Samaritan 
poured  oil  and  wine  into  the  wounds  of  the 
bleeding  traveller.  And  he  brings  us  health, 
and  cure,  and  comfort,  and  delight,  and  more 
than  angels'  food ;  for 

"  Never  did  angels  taste,  above, 
Redeeming  grace  and  dying  love." 

The  vine  also  yields  shade,  and  it  was  valued 
for  this  purpose  in  the  East.  Hence  we  so 
often  read  in  the  Scripture  of  sitting  under 
the  vine  and  the  fig-tree.  They  had  walks 
and  bowers  made  of  these ;  and  while  the 
fruit  refreshed  them,  the  shelter  screened 
them  from  the  sun.  And  he  is  a  shadow  from 
the  heat;  and  rescues  us  from  the  evil  of 
every  annoyance  to  which  we  are  exposed. 
I  sat,  says  the  Church,  under  his  shadow  with 
delight,  and  his  fruit  was  sweet  to  my  taste! 

The  image,  therefore,  is  pleasing  and  stri- 
king, and  aids  us  in  our  conceptions  of  him, 
and  communion  with  him.  Yet  it  teaches  us 
as  much  by  contrast  as  by  comparison.  A 
vine  is  not  always  green.  It  does  not  always- 
bear.  It  never  bears  twelve  manner  of  fruits. 
It  does  not  endure  for  ever — But  all  this  is 
true  of  him. 

The  fruit  of  the  vine,  if  taken  too  largely, 
will  injure  the  partaker ;  but  there  is  no 
danger  here — while  we  are  forbidden  to  be 
drunk  with  wine,  wherein  is  excess,  we  are 
commanded  to  be  filled  with  the  Spirit.  The 
produce  of  the  vine  is  only  for  the  body,  and 
for  time ;  but  his  benefits  are  for  the  soul,  and 
eternity.  Many  cannot  obtain  the  advantages 
of  the  vine ;  but  none,  however  poor  and 
mean,  are  excluded  from  the  participations  of 
Christ.  The  image,  therefore,  is  but  a  hum- 
ble one,  and  falls  far  short  of  his  glory.  So 
does  every  thing  that  is  employed  to  show 
forth  his  worth,  his  glory,  or  his  grace 

"  Nor  earth,  nor  seas,  nor  sun,  nor  stars. 
Nor  heaven,  his  full  resemblance  heart* 
His  beauties  we  can  never  trace 
Till  we  behold  him  face  to  face  " 


148 


MJNE  2,3. 


JUNE  2. 


"  Ye  are  the  branches." — John  xv.  5. 
For  whatever  he  is,  they  have  a  relation 
rcrresponding  with  it.  Thus,  if  he  is  the 
king,  they  are  the  subjects.  If  he  is  the 
shepherd,  they  are  the  sheep.  If  he  is  the 
head,  they  are  the  members.  Therefore, 
having  said  to  his  disciples,  1  am  the  vine,  he 
adds — Ye  are  the  branches. 

This  reminds  us  of  their  union  with  him. 
The  vine  and  the  branches  are  connected. 
The  latter  are  even  parts  of  the  former :  and 
t  would  be  absurd  for  a  person  to  say,  I  did 
not  hurt  the  vine ;  I  only  injured  the  branches. 
Why  persecutest  thou  me  ?  said  the  Saviour 
to  Saul,  who  was  only  persecuting  his  follow- 
ers. He  that  touches  them,  touches  the  apple 
of  his  eye.  And  as  he  is  sensible  of  their 
wrongs,  so  he  feels  every  kindness  shown 
them ;  and  says,  Inasmuch  as  ye  did  it  unto 
one  of  the  least  of  these  my  brethren,  ye  did  it 
unto  me. 

This  gives  them  a  character  of  likeness. 
The  branches  are  the  very  same  kind  of  wood 
as  the  vine ;  and  the  very  same  sap  pervades 
them  both.  And  they  that  are  joined  to  the 
Lord  are  of  one  spirit.  The  same  mind  is  in 
them  which  was  also  in  Christ  Jesus. 

This  shows  their  dependence.  "  The  right- 
eous shall  flourish  as  a  branch:"  but  the 
branch  does  not  bear  the  tree,  but  the  tree  the 
branch.  Whatever  likeness  there  may  be,  in 
aJ  things  he  has  the  pre-eminence.  He  is 
our  life  and  strength.  Abide,  says  he,  in  me : 
as  the  branch  cannot  bear  fruit  of  itself,  ex- 
cept it  abide  in  the  vine,  no  more  can  ye,  ex- 
cept ye  abide  in  me ;  for  without  me  ye  can 
do  nothing. 

This  proclaims  their  usefulness.  The 
branches  are  the  beauty  and  excellency  of  the 
vine ;  and  by  these,  its  vigour  and  fertility 
are  displayed.  He  is  glorified  in  his  people. 
He  makes  them  to  blossom  and  yield  fruit. 
He  diffuses  his  goodness  through  their  pray- 
ers and  lives.  In  him  is  their  fruit  found,  as 
to  its  source  and  support — but  they  bear  it — 
they  are  the  branches — they  are  filled  with 
all  the  fruits  of  righteousness,  which  are  by 
Jesus  Christ,  unto  the  glory  and  praise  of 
God. 

Ijet  me  learn  one  thing  from  all  this  Let 
me  accustom  myself  to  derive  spiritual  reflec- 
tions from  all  the  material  objects  around  me. 
A  taste  for  natural  scenery  is  pleasing  and 
good  in  itself.  But  let  me  not  approach  it,  as 
a  creature  only  to  enjoy ;  or  a  philosopher, 
only  to  admire — but  as  a  Christian  also,  to 
improve.  Let  -sense  be  a  handmaid  to  faith. 
Let  that  which  is  seen  and  temporal,  raise  me 
to  that  which  is  unseen  and  eternal. 


JUNE  3. 
"  Which  is  our  hope."— \  Tim.  i.  1. 
Much  has  been  said  in  praise  of  hope. 


It  has  been  called  the  main-spring  of  motion. 
The  soul  of  enterprise.  The  balm  of  life. 
The  soother  of  care.  And  the  healer  of  sor- 
row. 

We  are  not,  however,  going  to  speak  ot 
hope  in  general.  We  therefore  say  nothing 
of  the  hope  of  the  worldling,  which  is  a  thing 
of  nought.  Or  of  the  hope  of  the  infidel, 
which  is  annihilation.  Or  of  the  hope  of  the 
Antinomian,  which  is  a  devil's  dream.  Or 
of  the  hope  of  the  Pharisee,  which  is  a  spider's 
web.  Or  of  the  hope  of  the  hypocrite,  which 
is  a  lie  in  his  right  hand.  But  of  our  hope — 
as  Christians.  And  what  is  this?  Jesu? 
Christ,  says  the  Apostle — he  "  is  our  hope." 
He  deserves  and  realizes  the  character  four 
ways — He  is  our  hope  substantially,  meritori- 
ously, efficiently,  and  exemplarily. 

He  is  the  object  of  our  hope.  There  be 
many  that  say,  Who  will  show  us  any  good  ! 
But  any  good  will  not  answer  the  wishes  of  a 
believer.  His  supreme  aim  is  the — principal 
the — only  good — 

"Sufficient  in  itself  alone, 
And  needful,  were  the  world  our  own."— 

It  is,  to  win  Christ ;  to  be  found  in  him ;  and 
in  him  to  be  blessed  with  all  spiritual  bless- 
ings.— The  Christian's  hope  is  chiefly  laid  up 
for  him  in  heaven.  And  is  not  He  the  essence 
of  all  the  blessedness  there  1  The  place  is 
glorious :  but  what  would  it  be  without  His 
presence  1  The  company  is  attractive :  but 
what  would  friends,  and  saints,  and  angels 
be,  without  communion  with  him  ?— We  some- 
times hear  it  said, "  Well — we  are  hoping  for 
the  same  heaven !"  But  nothing  can  be  more 
false.  A  natural  man  is  hoping  for  one  kind 
of  heaven ;  a  spiritual  man,  for  another :  and 
each  herein  follows  his  peculiar  disposition. 
I  cannot  hope  for  what  I  do  not  love  and  de- 
sire. As  a  man,  I  may  hope  for  a  heaven  that 
shall  secure  me  from  hell ;  and  exempt  me 
from  all  toil  and  trouble ;  and  furnish  me 
with  things  in  which  I  feel  pleasure.  But  it 
is  only  as  a  Christian,  I  can  long  to  depart  to 
be  with  Christ,  which  is  far  better — and  be 
able  to  say, 

"  'Tis  heaven  on  earth  to  taste  his  lovo, 
To  feel  his  quick'ning  grace  ; 
And  all  the  heaven  I  hope  aSove 
Is  but  to  see  his  face." 

He  is  the  ground  of  our  hope.  In  propor- 
tion to  the  use  and  grandeur  of  a  building 
should  be  the  basis.  Nothing  can  equal  the 
vastness  and  value  of  the  believer's  expecta- 
tion. If  we  are  wise,  therefore,  we  shall  in- 
quire what  is  to  bear  it  up.  And  no  other 
foundation  can  any  man  lay  than  that  is  laid, 
which  is  Christ  Every  thing  else  we  de- 
pend upon  will  prove  sand.  But  here  is  rock , 
and  he  that  believeth  on  him  shall  not  be 
ashamed.  View  him  as  incarnate — Why  is 
not  our  condition  as  hopeless  as  that  of  devils  1 
Verily  he  took  not  on  him  the  nature  of  an- 
gels ;  but  he  took  on  him  the  seed  of  Abra- 


JUNE 


149 


nam — Because  the  children  were  partakers 
of  flesh  and  blood,  he  likewise  himself  took 
part  of  the  same.  He  assumed  the  nature  he 
would  save ;  and  he  will  save,  as  surely  as 
he  assumed  it  View  him  as  the  gift  of  God 
-God  so  loved  the  world,  that  he  gave  his 
Only  Begotten.  What  can  discourage  us 
no*?  1  If  our  un worthiness,  or  the  greatness 
of  the  blessing,  could  prove  a  hinderance  to 
the  Divine  goodness,  it  would  have  operated 
earlier ;  and  he  would  have  withholden  from 
the  guilty  this  unspeakable  gift — He  that 
spared  not  his  own  Son,  but  delivered  him  up 
for  us  all,  how  shall  he  not  with  him  also  give 
us  all  things!  But  His  goodness  is  wise 
goodness,  just  goodness !  It  must  be  as  ho- 
nourable to  himself  as  it  is  beneficial  to  us — 
and  we  behold  his  Son  set  forth  as*a  propitia- 
tion, through  faith  in  his  blood,  to  declare  his 
righteousness.  Sin  is  punished,  while  it  is 
pardoned.  Even  the  Law  has  nothing  to 
complain  of  in  our  deliverance — it  is  much 
more  glorified  in  our  salvation,  than  it  would 
have  been  by  our  destruction.  One  died  for 
all ;  and  he  was  infinitely  more  than  all.  Do 
we  question  whether  he  finished  the  work 
that  was  given  him  to  do ;  and  whether  it  was 
an  offering  and  a  sacrifice  to  God  of  a  sweet- 
smelling  savour ;  and  whether  he  shall  see  of 
the  travail  of  his  soul  and  be  satisfied  1  Behold 
him  discharged  from  the  grave,  and  ascend- 
ing up  on  high,  and  receiving  gifts  for  men, 
even  for  the  rebellious,  and  entering  into  the 
holy  place,  there  to  appear  in  the  presence  of 
God  for  us !  What  can  we  desire  more  )  If 
while  we  were  enemies  we  were  reconciled 
to  God,  by  the  death  of  his  Son,  much  more 
now,  being  reconciled,  we  shall  be  saved  by 
his  life.  "  Who  is  he  that  condemneth  ?  It 
is  Christ  that  died,  yea  rather,  that  is  risen 
again,  who  is  even  at  the  right  hand  of  God, 
who  also  maketh  intercession  for  us."  Will 
not  this  suffice  ?  He  raised  him  up  from  the 
dead,  and  gave  him  glory,  that  our  faith  and 
hope  might  be  in  God. 

He  is  the  author  of  our  hope.  For  it  is  not 
natural  to  us,  neither  is  it  derived  from  our- 
selves ;  but  he  produces  it  in  us  by  his  Holy 
Spirit  Means  may  be  used  ;  but  the  excel- 
lency of  the  power  is  of  him,  and  not  of  them. 
Hence,  says  the  Apostle  to  those  who  were 
glorying  in  men,  Who  then  is  Paul,  and  who 
is  ApolJos,  but  ministers  by  whom  ye  believ- 
ed, even  as  the  Lord  gave  to  every  man) 
Every  tiling  in  the  new  world  is  done  by  the 
Spirit  of  Christ.  Under  a  conviction  of  guilt 
enough  to  condemn  us  a  thousand  times  over 
— did  we  find  it  an  easy  thing  to  hope  in  God 
at  first  and  believe  that  he  was  pacified  to- 
wards us  for  all  that  we  had  dont  ?  and  that 
we  were  accepted  in  the  Beloved  7  Have  we 
proved  it  an  easy  thing  since,  to  keep  this 
hope  lively  and  flourishing)  or  even  to  main- 
tain it  at  all  1  How  often  should  we  have 
«iid,  My  hope  is  perished  from  the  Lord,  and 
13* 


have  given  up  all  our  profession,  but  for  "  the 
supply  of  the  Spirit  of  Jesus  Christ"  in  glo- 
rifying him  afresh — according  to  the  promise, 
"  He  shall  receive  of  mine,  and  shall  show  it 
unto  you." 

He  is  also  the  model  of  our  hope.  For 
though  he  is  unspeakably  more  than  our  ex- 
ample, he  is  nothing  less;  and  the  higher 
views  we  have  taken  of  him  do  not  hinder, 
but  indeed,  the  more  require  our  saying,  that 
the  same  mind  which  was  in  him  must  be  in 
us — that  we  must  walk  even  as  he  walked — 
that  we  must  pray  as  he  prayed — fear  as  he 
feared — and  hope  as  he  hoped.  And  how  did 
he  hope  1  "  I  will,"  said  he,  "  put  my  trust 
in  Him."  He  was  remarkable  for  this.  It 
was  not  to  quote  prophecy,  that  his  insulters, 
when  he  was  on  the  cross,  said,  "  He  trusted 
in  God :  let  him  deliver  him  now,  if  he  will 
have  him ;  for  he  said,  I  am  the  Son  of  God" 
— It  was  to  reproach  him  for  the  confidence 
in  God,  which  they  knew  he  had  professed  to 
exercise.  It  will  be  well,  if  our  enemies  can 
revile  us  for  nothing  worse.  David  seems 
early  to  have  been  dedicated  to  God ;  but  it 
was  in  the  name  of  the  Holy  Child  Jesus  he 
spake,  when  he  said,  "  Thou  art  he  that  took 
me  out  of  the  womb ;  thou  didst  make  me 
hope  when  I  was  upon  my  mother's  breasts. 
I  was  cast  upon  thee  from  the  womb ;  thou 
art  my  God  from  my  mother's  belly."  From 
his  earliest  infancy,  from  the  first  exercise  of 
reason,  he  honoured  him — Nor  did  he  ever 
fail  in  his  confidence  in  God.  In  every  ex- 
tremity he  trusted  in  him.  Even  when  in 
anguish  on  the  cross,  and  dying,  he  cried, 
"  My  God,  my  God,  why  hast  thou  forsaken 
me V — "  Father,  into  thy  hands  I  commit  my 
spirit."  His  confidence,  also,  was  equally 
cheerful.  He  sung  a  hymn  when  he  was  en- 
tering the  garden  of  Gethsemane.  Though 
a  man  of  sorrows  and  acquainted  with  grief, 
instead  of  murmuring,  he  said,  "  In  the  midst 
of  the  Church  will  I  sing  praises  unto  Thee." 
Thus  may  I  bear  the  image  of  the  heavenly, 
till  he  shall  appear,  and  I  shall  be  perfectly 
like  him ;  for  I  shall  see  him  as  he  is. 


JUNE  4. 


"  The  -woman  then  left  her  -water-pot." 
John  iv.  28. 

Three  reasons  may  be  assigned  for  this- 
Perhaps  she  left  it  from  kindness  to  otr 
Saviour  and  his  disciples.  His  disciples  had 
gone  into  the  city  to  buy  meat  and  had  just 
returned;  and  they  were  now  going  to  par- 
take of  their  homely  fare.  But  for  beverage, 
they  had  nothing  to  draw  with,  and  the  well 
was  deep.  She  therefore  leaves  them  her 
vessel,  to  enable  them  to  draw  and  drink. 
Female  kindness,  and  contrivance,  and  ac- 
commodation, are  as  quick  as  thought;  and 
need  no  prompter     I  admire  the  simplicity 


100 


JUNE  5. 


jf  early  hospitality.  See  Rebekah  with 
Abraham's  steward :  "  And  she  said,  Drink, 
my  lord ;  and  she  hasted,  and  let  down  her 
pitcher  upon  her  hand,  and  gave  him  drink." 
Ah!  ye  generous  hearts!  who  wish  to  do 
good,  and  feel  your  want  of  power — do  what 
you  can.  And  remember  the  Saviour's 
words :  "  Whosoever  shall  give  to  drink  unto 
one  of  these  little  ones  a  cup  of  cold  water 
only  in  the  name  of  a  disciple,  verily  I  say 
unto  you,  he  shall  in  no  vise  lose  his  re- 
ward." 

Perhaps  she  left  it  from  indifference.  She 
was  now  so  impressed  and  occupied  with  in- 
finitely greater  and  better  things,  that  she 
forgets  the  very  errand  that  brought  her  to 
the  well.  The  feelings  of  new  converts  are 
peculiarly  strong  and  lively.  The  eternal 
realities  and  glories  that  open  to  their  view, 
dazzle  their  minds,  and  render  them  incapa- 
ble of  distinctly  observing  other  objects.  Con- 
sidering the  infirmity  of  our  nature,  it  is  not 
to  be  wondered  at,  if  the  powers  of  the  world 
to  come,  and  the  "  one  thing  needful" — the 
care  of  the  soul,  should,  for  the  time,  engross 
all  their  attention,  and  make  them  too  heed- 
less of  other  claims. 

Hence  what  we  should  censure  in  others, 
we  excuse  in  young  beginners,  especially  if 
they  are  suddenly  awakened.  I  say,  excuse 
— for  we  never  wish  to  justify  ignorance,  im- 
prudence, and  rashness.  God  is  not  the  God 
of  confusion :  "  Let  every  thing,"  says  the 
Apostle,  "be  done  decently,  and  in  order." 
Religion  is  not  to  draw  us  off  from  our  busi- 
ness and  callings.  Neither  are  we  to  leave 
our  places  and  stations  in  life,  even  in  pur- 
suit of  things  good  in  themselves.  When 
the  demoniac  had  been  dispossessed,  he  be- 
sought the  Saviour  that  he  might  be  with 
him — Yet  "Jesus  suffered  him  not;"  but 
said,  Return  to  thine  own  house,  and  show 
how  great  things  God  hath  done  for  thee. 
And,  says  Paul  to  the  Thessalonians,  "  Study 
to  be  quiet,  and  to  do  your  own  business,  and 
to  work  with  your  own  hands" — to  provide 
things  honest  in  the  sight  of  all  men;  to 
maintain  your  families  without  dependence ; 
and  have,  to  give  to  him  that  needeth ;  and  to 
preserve  your  religion  from  censure.  We 
are  not,  therefore,  to  abandon  our  water-pots. 
We  are  not  to  be  careless  of  our  worldly  sub- 
stance ;  but  to  preserve  and  use  it.  Witness 
the  cautions  in  Scripture  against  suretyship, 
and  backing  bills,  and  the  admonition,  "  Ga- 
ther up  the  fragments  that  remain,  that  no- 
thing be  lost." — Yet  those  who  are  born  from 
above,  and  bound  for  glory,  are  only  strangers 
and  pilgrims  upon  earth :  and  they  who  have 
found  the  pearl  of  great  price,  will  not,  and 
cannot,  feel  towards  worldly  things  as  they 
once  did.  They  cannot  be  so  anxious  to  gain 
them ;  so  overjoyed  in  possessing  them ;  so 
depressed  in  losing  them.  And  they  will  be 
willing  to  forsake  whatever  the  service  of 


God  requires  them  to  part  with,  however  deax 
or  valuable.  Thus  Matthew,  sitting  at  the 
receipt  of  custom,  upon  hearing  the  call, 
"  Follow  me,"  "  arose,  and  followed  him." 

Perhaps  she  left  it,  as  it  would  have  proved 
a  hinderance  to  her  speed.  The  king's  bu- 
siness requires  haste.  In  this  she  was  now 
engaged ;  and  burning  with  zeal,  she  could 
not  bear  the  thought  of  losing  a  moment  in 
communicating  the  knowledge  she  possessed  ; 
and  of  saying  to  her  neighbours,  Come,  see  a 
man  which  told  me  all  things  that  ever  I  did 
— Is  not  this  the  Christ?  She  knew  the  im- 
portance of  the  case.  And  she  knew  the  bre- 
vity and  uncertainty  of  the  opportunity.  It 
was  not  the  gratification  of  their  curiosity — 
it  was  then*  life.  And  if  he  withdrew  from 
the  well  before  they  arrived,  the  day  of  their 
visitation  might  never  return. 

Upon  the  same  principles,  let  us  get  rid  of 
every  impediment,  and  avoid  every  delay,  not 
only  in  gaining  good  for  ourselves,  but  in 
doing  good  to  others.  All  is  hanging — upon 
the  moment !  "  Whatsoever  thy  hand  findeth 
to  do,  do  it  with  thy  might.  There  is  no 
work,  nor  device,  nor  knowledge,  nor  wisdom, 
in  the  grave,  whither  thou  goest." 


JUNE  5, 


"Be  thou  their  arm  eve^y  morning. 
Isaiah  xxxiii.  2. 

This  is  a  prayer  for  others.  And  when  we 
repair  to  the  throne  of  the  heavenly  grace  we 
should  never  forget  our  fellow-Christians. 
But  those  will  never  pray  earnestly,  or  even 
sincerely,  for  others,  who  do  not  pray  for 
themselves.  Every  believer,  therefore,  in- 
cludes himself  in  the  number  of  those  for 
whom  he  implores  the  blessing — ^'Be  thou 
their  arm  every  morning." 

He  is  made  sensible  of  his  own  weakness 
and  insufficiency.  He  knows,  he  feels,  and 
he  increasingly  knows  and  feels,  his  need — 
of  an  arm — a  Divine  arm — every  morning. 

— For  what  purpose  1 

He  needs  this  arm  to  defend  him  in  all  his 
dangers,  and  to  keep  him  from  all  evil,  espe- 
cially the  evil  of  sin,  that  it  may  not  grieve 
him. 

He  needs  this  arm  to  uphold  him  under  his 
burdens.  The  pressure  often  urges  him  to 
exclaim,  "Lord,  I  am  oppressed,  undertake 
for  me." 

He  needs  his  arm  to  lean  on,  in  all  his 
goinga.  What  a  journey  lies  before  him! 
And  what  step  can  he  take  alone !  This  is 
the  image  of  tne  Church.  She  is  represented 
as  coming  up  out  of  the  wilderness,  leaning 
on  her  Beloved. 

And  as  this  arm  is  necessary ;  so  it  is  suf- 
ficient ;  and  it  is  kindly  held  out  hi  the  pro- 
mises and  invitations  of  the  word — "  There.* 


says  God,  '  let  him  take  hold  of  my  strength." 
And  we  take  hold  of  it  by  faith  and  prayer. 

Let  me  then  avail  myself  of  the  privilege 
— Be  thou  my  arm  every  morning.  Let  me 
lean — and  converse  with  thee.  Let  me  lean 
and  feel  thee  at  my  side.  Let  me  lean — and 
go  forward  without  dismay  or  discourage- 
ment "  Because  he  is  at  my  right  hand,  I 
shall  not  be  moved.  Therefore  my  heart  is 
glad,  and  my  glory  rejoiceth:  my  flesh  also 
shall  rest  in  hope.  For  thou  wilt  not  suffer 
thine  Holy  One  to  see  corruption.  Thou  wilt 
show  me  the  path  of  life :  in  thy  presence  is 
fulness  of  joy ;  at  thy  right  hand  are  pleasures 
for  evermore." 


JUNE  6. 


"  And  -walk  humbly  -with  thy  God." 
Micah  vi.  8. 
Why  not  joyfully  ?  There  is  a  foundation 
laid  for  this.  It  is  their  privilege  ;  and  it  is 
said,  they  shall  sing  in  the  ways  of  the  Lord. 
This  is  not,  however,  absolutely  necessary. 
In  a  sense,  Christians  may  go  on  without  it. 
We  have  known  much  self-denial,  and  dead- 
ness  to  the  world,  and  spirituality  of  devotion, 
and  zeal  for  the  glory  of  God  and  the  welfare 
of  others,  in  persons  who  may  be  said  to  be 
saved  by  hope  rather  than  confidence.  But 
with  regard  to  humbleness  of  mind,  this  is  in- 
dispensable— always,  and  in — every  thing — 
and  no  progress  can  be  made  without  it  So 
that  when  Luther  was  asked  what  was  the 
first  step  in  religion,  he  replied,  Humility; 
and  when  asked  what  was  the  second,  and  the 
third,  answered  in  the  same  way.  And  Peter 
admonishes  Christians  to  be  clothed  with  hu- 
mility;  as  if  he  would  say,  This  is  to  cover,  to 
defend,  to  distinguish,  to  adorn  all.  But  how 
is  our  walking  humbly  with  God  to  appear? 

It  is  to  appear  in  connexion  with  divine 
truth.  Here  God  is  our  teacher ;  and  if,  as 
learners,  we  walk  humbly  with  him,  we  shall 
cast  down  imaginations  and  every  high  thing 
that  exalteth  itself  against  the  knowledge  of 
Christ:  we  shall  sacrifice  the  pride  of  reason; 
and  having  ascertained  that  the  Scriptures 
are  the  word  of  God,  and  discovered  what 
they  really  contain,  we  shall  not  speculate 
upon  their  principles,  but  admit  them  on  the 
divine  authority.  Nothing  can  be  more  proud 
and  vain  than  to  believe  no  more  than  we  can 
comprehend,  or  can  make  appear  to  be  credi- 
ble in  itself.  Is  not  this  founding  our  faith  on 
knowledge,  and  not  on  testimony  1  Is  not 
this  trusting  God  like  a  discredited  witness 
in  Court,  whose  disposition  is  regarded  only 
as  it  is  collaterally  supported  7  Is  this  ho- 
nouring his  wisdom,  or  veracity  7  Is  this  re- 
ceiving with  meekness  the  engrafted  word  ] 
Is  this  receiving  the  kingdom  of  heaven  as  a 
little  child  ? 

It  will  appear  in  connexion  with  divine 
Drdinar.cer.    Here  we  walk  with  God  as  wor- 


JUNE  6.  151 

shippers ;  and  if  we  walk  humbly  with  him, 
we  shall  have  grace,  whereby  we  may  serve 
him  acceptably,  with  reverence  and  with 
'godly  fear.  We  have,  indeed,  in  Christ, 
boldness  and  access  with  confidence :  but  it  is 
by  the  faith  of  him ;  that  is,  by  the  confidence 
of" one  who  feels  his  encouragement  derived 
from  a  mediator.  We  may  come  boldly  to 
the  throne  of  grace:  but  it  is  to  obtain  mercy, 
and  find  grace  to  help  us  :  the  boldness,  there- 
fore, can  only  be  the  boldness  of  the  indigent 
and  the  guilty,  who  have  nothing  of  their  own 
to  plead.  We  approach  him  as  a  father :  but 
if  I  am  a  father,  says  He,  where  is  mine  ho- 
nour 1  We  have  heard  some  address  the  Su- 
preme Being  with  such  levity  and  freedom  as 
they  would  not  have  used  to  a  fellow-crea- 
ture a  little  above  their  own  level  in  life.  We 
should  keep  our  feet  when  we  go  to  the  house 
of  God.  He  is  in  heaven  and  we  upon  the 
earth,  therefore  our  words  should  he  few. 

It  will  appear  in  connexion  with  his  mer- 
cies. .  Here  we  walk  with  God  as  our  bene- 
factor :  and  if  we  walk  humbly  with  him,  we 
shall  own  and  feel  that  we  have  no  claim 
upon  God  for  any  thing  we  possess  or  enjoy. 
Am  I  indulged  ]  I  am  not  worthy  of  the 
least  of  all  his  mercies.     Am  I  distinguished 1 

"  Not  more  than  others  I  deserve, 
Yet  God  has  given  me  more." 

Am  I  successful  ]  I  shall  not  ascribe  it  to 
my  own  skill,  or  the  power  of  my  own  arm. 
I  shall  not  sacrifice  to  my  own  net,  or  burn 
incense  to  my  own  drag.  The  blessing  of 
the  Lord  it  maketli  rich,  and  he  addeth  nc 
sorrow  with  it 

It  will  appear,  with  regard  to  our  trials. 
Here  we  walk  with  God  as  our  reprover  and 
corrector :  and  ifwe  walk  humbly,  we  shall  not 
charge  him  foolishly ;  we  shall  not  arraign 
his  authority ;  or  ask,  What  doest  thou  1  We 
shall  not  expose  ourselves  to  the  reflection, 
Thou  hast  smitten  them,  and  they  have  not 
grieved.  We  shall  be  in  subjection  to  the 
Father  of  spirits,  and  live.  We  shall  be 
dumb,  and  open  not  our  mouth,  because  He 
does  it.  Or  if  we  speak,  it  will  be  to  ac- 
knowledge that  his  judgments  are  right,  and 
that  in  faithfulness  he  has  afflicted  us.  "I 
mourn  ;  but  I  do  not  murmur.  I  wonder  not 
that  my  troubles  are  so  heavy ;  but  that  they 
are  so  light  I  more  than  deserve  them  all — 
and  I  need  them  all.  I  would  not  only  bear, 
but  kiss  the  rod.  It  is  the  Lord :  let  him  do 
what  seemeth  him  good." 

It  will  appear,  with  regard  to  our  condi- 
tions. Here  we  walk  with  God  as  our  dis- 
poser and  governor :  and  if  we  walk  humbly, 
we  shall  hold  ourselves  at  his  control;  we 
shall  be  willing  that  he  should  choose  our  in- 
heritance for  us ;  we  shall  not  lean  to  our  own 
understanding,  but  in  all  our  ways  acknow- 
ledge him.  We  shall  be  satisfied  with  our 
own  allotment ;  and  learn,  in  whatsoever 
state  wr  ar?-,  therewith  to  be  cr  ntent     We 


152 


JUNE  7. 


Bhall  abide  in  the  callings  wherein  his  provi- 
dence has  placed  us,  and  not  be  eager  to  rise 
into  superior  office,  feeling  our  unfitness  for 
them,  and  fearful  of  their  perils;  saying, 
"Lord,  my  heart  is  not  haughty,  nor  mine 
eyes  lofty ;  neither  do  I  exercise  myself  in 
great  matters,  or  in  things  too  high  for  me. 
Surely  I  have  behaved  and  quited  myself  as 
a  child  that  is  weaned  of  his  mother :  my  soul 
is  even  as  a  weaned  child." 

It  will  appear,  with  regard  to  our  qualifica- 
tion and  ability  for  our  work.  Here  we  walk 
with  God,  as  our  helper  and  strength ;  and  if 
we  walk  humbly,  we  shall  be  sensible  of  our 
insufficiency  for  all  the  purposes  of  the  divine 
life.  We  shall  feel  that  we  know  not  what 
to  pray  for  as  we  ought,  unless  the  Spirit  it- 
self helpeth  our  infirmities;  that  the  prepara- 
tion of  the  heart,  and  the  answer  of  the  tongue, 
are  from  the  Lord ;  that  with  regard  to  the 
exercise  of  every  grace,  and  the  performance 
of  every  duty,  as  the  branch  cannot  bear  fruit 
of  itself,  except  it  abide  in  the  vine,  no  more 
can  we,  except  we  abide  in  him,  for  without 
him  we  can  do  nothing.  Did  Peter  walk 
humbly  with  him,  when,  even  after  the  warn- 
ing he  had  received,  he  leaned  on  his  own 
resolution  for  superior  constancy]  Here 
humility  is— to  fear  always;  and— to  pray, 
Hold  thou  me  up,  and  I  shall  be  safe. 

It  will  appear,  with  regard  to  the  whole  of 
our  recovery.  Here  we  walk  with  God,  as 
a  Saviour ;  and  if  we  walk  humbly,  we  shall 
not  go  about  to  establish  our  own  righteous- 
ness, but  submit  ourselves  unto  the  righteous- 
ness which  is  of  God  :  and  acknowledge  that 
we  have  nothing  to  glory  in  before  him.  "  Not 
by  works  of  righteousness  which  I  had  done, 
but  according  to  his  mercy  he  saved  me.  I 
look  to  the  rock  whence  I  was  hewn,  and  to 
the  hole  of  the  pit  whence  I  was  digged. 
How  long  did  he  wait  for  me  !  What  pains 
were  used  in  vain  to  bring  my  heart  to  him ! 
He  was  found  of  me,  when  I  sought  him  not. 
And  how  little  have  I  attained !  I  am  still  an 
unprofitable  servant.  The  sins  of  my  holy 
things  would  condemn  me — I  must  look  only 
for  the  mercy  of  our  Lord  Jesus  Christ  unto 
eternal  life.  If  I  am  called,  he  called  me  by 
his  grace.  If  I  have  a  good  hope,  it  is  a  good 
hope  through  grace.  By  the  grace  of  God  I 
am  what  I  am." 

Happy  this  humble  walker  with  God  !  God 
resisteth  the  proud,  but  giveth  grace  unto  the 
humble. 


I  cast  them  at  thy  feet— raj  only  plea 
Is  what  it  was,  dependence  upon  thee— 
While  struggling  in  the  vale  of  tears  below, 
That  never  fail'd,  nor  shall  it  fail  me  now. 
Angelic  gratulations  rend  the  skies ; 
Pride  falls  unpitied,  never  more  to  rise ; 
Humility  is  crown'd,  and  Faith  receives  the  pme 


JUNE  7 


"  The  Lord  is  our  Judge." — Isaiah  xxxiii.  22. 


"  All  joy  to  the  believer  I    He  can  speak— 
Trembling  yet  happy,  confident  yet  meek. 
Since  the  dear  hour  that  brought  me  to  thy  foot, 
And  cut  up  all  my  follies  by  the  root, 
I  never  trusted  in  an  arm  but  thine, 
Nor  hoped,  but  in  thy  righteousness  divine. 
My  prayers  and  alms,  imperfect  and  denied, 
Were  but  the  feeble  efforts  of  a  child ; 
Howe'er  perform 'd,  ft  was  their  brightest  par 
That  they  proceeded  from  a  grateful  heart, 
Cleansed  in  thine  own  all-purifying  blood 
Forgive  thoir  evil,  and  accept  their  good  ; 


In  ancient  times  the  character  of  a  judge 
was  united  with  that  of  a  sovereign.  To  de- 
liver the  award  of  acquittal,  condemnation,  or 
pardon,  was  the  exclusive  prerogative  of  ma- 
jesty. Even  in  our  days  the  sentence  pro- 
nounced by  the  appointed  expositors  of  the 
law  must  have  the  fiat  of  the  monarch  before 
it  can  be  fulfilled. 

The  word  Judge  is  frequently  in  the  Scrip- 
ture synonymous  with  Ruler.  But  here,  the 
Lord,  as  "  our  Judge,"  is  distinguished  from 
the  Lord,  as  "  our  Lawgiver"  and  "  our 
King :"  the  term  should  therefore  be  taken  in 
its  more  peculiar  meaning.  And  this  view  of 
God  should  blend  with  every  other  character 
he  sustains :  not  to  depress  hope  ;  but  to  pre 
vent  presumption :  not  to  hinder  our  access  to 
God ;  but  to  sanctify  us  when  we  come  nigh 
him :  not  to  inspire  gloom ;  but  to  exclude 
from  us  all  that  carelessness  and  levity  so  in- 
consistent with  our  dependence  and  responsi- 
bility. "  If  ye  call  on  the  Father,  who,  with- 
out respect  of  persons,  judgeth  according  to 
every  man's  work,  pass  the  time  of  your  so- 
journing here  in  fear." 

He  is  our  future  Judge.  So  then,  says  the 
Scripture,  every  one  of  us  must  give  account 
of  himself  to  God :  God  will  bring  every  work 
into  judgment,  with  every  secret  thing.  And 
who  could  bear  the  thought  of  this  process, 
without  the  knowledge  of  a  Mediator  !  The 
only  way  to  find  safety  in  that  day,  is  to  look 
for  the  mercy  of  our  Lord  Jesus  Christ  unto 
eternal  life :  and  to  be  found  in  him.  He  is 
our  advocate  with  the  Father :  and  he  is  the 
propitiation  for  our  sins.  The  charges  brought 
against  us  are  all  true ;  and  we  have  nothing 
to  offer  even  in  our  own  extenuation.  But  we 
appeal  to  our  Surety ;  and  he  answers  for  us. 
Who  is  he  that  condemneth'?  It  is  Christ 
that  died:  yea,  rather,  that  is  risen  again: 
who  is  even  at  the  right  hand  of  God ;  who 
also  maketh  intercession  for  us. 

He  is  our  Judge  at  present.  And  the 
Apostle  speaks  of  it  as  a  privilege  of  the  Gos- 
pel dispensation,  that  "  we  are  come  to  God, 
the  Judge  of  all." 

Are  you  perplexed  about  the  path  of  duty, 
and  yet  you  must  move  forward,  while  im- 
portance is  attached  to  every  step  1  Refer 
yourselves  to  his  unerring  counsel.  Be  in- 
fluenced and  encouraged  by  the  command  and 
the  promise — "Trust  in  the  Lord  with  all 
thine  heart ;  and  lean  not  unto  thine  own  un 


JUNE  a 


158 


derstanding.  In  all  thy  ways  acknowledge 
him,  and  he  shall  direct  thy  paths !" 

Is  your  spiritual  state  doubtful  to  your  own 
minds  1  And  do  you  dread  delusion  ]  Pre- 
sent th  case  before  him ;  and  say — "  Search 
me,  O  Jod,  and  know  my  heart ;  try  me,  and 
know  my  thoughts :  and  see  if  there  be  any 
wicked  way  in  me,  and  lead  me  in  the  way 
everlasting." 

Do  you  lie  under  the  misapprehension  of 
friends,  and  the  reproaches  of  enemies  1  Say, 
with  Job,  "  Behold,  my  witness  is  in  heaven, 
and  my  record  is  on  high."  How  often  did 
David  turn  from  the  groundless  and  cruel 
censures  of  men,  to  Him  who  knoweth  all 
things !  "  Lord,  my  heart  is  not  haughty,  nor 
mine  eyes  lofty ;  neither  do  I  exercise  myself 
in  great,  matters,  or  in  things  too  high  for  me. 
Surely,  I  have  behaved  and  quieted  myself  as 
a  child  that  is  weaned  of  his  mother ;  my  soul 
is  even  as  a  weaned*  child."  "  Let  my  sen- 
tence come  forth  from  thy  presence  :  let  thine 
eyes  behold  the  things  that  are  equal."  Are  you 
reviled  7  Revile  not  again.  Do  you  suffer  7 
Threaten  not — but  commit  yourselves  to  Him 
that  judgeth  righteously.  It  is  pleasing  to 
have  the  approbation  of  our  fellow-creatures ; 
out  there  is — a  higher — a  juster — a  more 
merciful  tribunal.  It  is  a  light  thing  to  be 
judged  of  man's  judgment  He  that  judgeth 
us  is  the  Lord.  "  Therefore  judge  nothing 
before  the  time,  until  the  Lord  come,  who  both 
will  bring  to  light  the  hidden  things  of  dark- 
ness, and  will  make  manifest  the  counsels  of 
the  hearts ;  and  then  shall  every  man  have 
praise  of  God." 


JUNE  8. 


"  The  grace  that  is  in  Christ  Jesus." 
2  Tim.  ii.  I. 

Grace  is  connected  with  the  whole  of  our 
recovery  as  sinners.  It  is  all  in  all  in  every 
part  of  our  salvation.  Whether  he  is  chosen, 
or  redeemed,  or  justified,  or  converted,  or 
sanctified,  or  preserved,  or  comforted — the  be- 
liever will  acknowledge,  By  the  grace  of  God 
I  am  what  I  am— not  I,  but  the  grace  of  God 
which  is  with  me. 

But  where  is  this  grace  to  be  found  ?  The 
Apostle  tells  us,  when  he  speaks  of  it,  as  the 
resource  of  Timothy,  both  as  a  minister  and 
a  Christian— Thou,  therefore,  my  son,  be 
strong  in  the  grace  that  is  in  Christ  Jesus. 
As  mediator,  he  is  the  principle,  and  treasury 
of  it,  with  regard  to  us. 

It  is  in  him  exclusively.  And  we  may  as 
well  think  of  finding  snow  on  the  bosom  of 
the  sun,  or  water  to  cool  the  tongue  in  heii, 
as  to  think  of  finding  elsewhere  than  in  him 
wisdom,  righteousness,  sanctification,  and  re- 
demption. As  Pharaoh  said  to  the  famishing 
multitudes  that  cried  to  him  for  corn,  "  Go 
onto  Joseph,  he  has  all  the  corn ;"  so  perish- 


ing sinners  are  sent  to  be  blessed  with  all  spi. 
ritual  blessings  in  heavenly  places — in  Christ, 
If  there  was  only  one  well  in  the  vicinity  of  a 
place,  this  would  soon  become  the  scene  of 
concourse,  and  hither  all  the  inhabitant 
would  repair  or  die — And  to  him  shall  the 
gathering  of  the  people  be.  If  any  man 
thirst,  said  he,  let  him  come  unto  ine  and 
drink.  Neither  is  there  salvation  in  any 
other ;  for  there  is  none  other  Name  given 
under  heaven  among  men,  whereby  they 
must  be  saved.  And  what  Christian  will  re- 
fuse to  join  in  the  ascription,  Of  his  fulness 
have  all  we  received,  and  grace  for  grace? 

It  is  in  him  ail-sufficiently.  For  it  is  not  in 
him  as  water  in  a  vessel,  which,  though  as 
large  as  the  Brazen  Sea,  would,  by  constant 
drawing,  be  soon  drawn  dry ;  but  as  water  in  a 
spring,  which,  though  always  flowing,  is  al- 
ways as  full  as  ever.  It  is  not  in  him  like  light 
in  a  lamp,  which,  however  luminous,  consumes 
while  it  shines,  and  will  soon  go  out  in  dark- 
ness ;  but,  like  light  in  the  sun,  which,  after 
shining  for  so  many  ages,  is  undiminished, 
and  is  as  able  as  ever  to  bless  the  earth  with 
his  beams.  There  never  has  been,  and  there 
never  will  be,  never  can  be  a  deficiency  in 
him  :  Jesus  Christ  is  the  same  yesterday,  to- 
day, and  for  ever. 

It  is  in  him  relatively.  He  has  it  for  the 
use  and  advantage  of  his  people.  Is  he  head 
over  all  things  ?  It  is  to  his  body,  the  Church. 
Has  he  power  given  him  over  all  flesh  1  It 
is  that  he  might  give  eternal  life  to  as  many 
as  the  Father  hath  given  him.  Is  he  exalted 
at  the  right  hand  of  God1!  It  is  to  be  a 
Prince  and  a  Saviour,  to  give  repentance  unto 
Israel,  and  forgiveness  of  sins.  Did  he  re- 
ceive gifts  7  It  was  for  men,  and  even  for 
the  rebellious  also,  that  the  Lord  God  might 
dwell  among  them.  Many  trustees  are  faith- 
less to  their  office.  The  rich  have  wealth 
for  the  poor;  but  it  is  either  hoarded  by 
avarice,  or  squandered  by  extravagance ;  so 
that  the  poor  often  share  but  little  of  it,  and 
the  design  of  the  proprietor  is  subverted  by 
the  baseness  of  the  steward.  But  here  there 
is  no  danger.  He  to  whom  all  our  welfare 
is  entrusted,  will  be  faithful,  not  as  a  servant, 
like  Moses ;  but  as  a  Son  over  his  own  hcuse. 
His  work  falls  in  with  every  disposition  of 
his  heart  He  so  loves  the  recipients  of  his 
bounty,  that  he  even  died  for  them,  and  rose 
again.  The  power  and  authority  to  bless 
them  was  the  joy  set  before  him ;  for  which 
he  endured  the  Cress,  and  despised  the  shame 

And  it  is  wisely  in  him.  Could  we  see  nc 
reason  for  it  we  ought  to  believe  in  the  pro- 
priety of  the  dispensation.  God  does  al. 
things  well ;  and  we  may  always  infer  the 
rectitude  of  any  instance  of  his  conduct  even 
from  his  adopting  it  And  when  he  has  told 
us  that  a  particular  course  of  action  "  became 
him,"  it  is  absurd  to  speculate,  and  profane 
to  object     But  it  is  easy  to  apprehend  the 


154 


JUNE  9. 10. 


wisdom  of  God  in  his  being  pleased  that  in 
him  should  all  fulness  dwell.  It  is  thus  in- 
finitely secure.  Adam  had  all  m  his  own 
hand,  and  soon  failed,  and  ruined  his  whole 
race.  And  should  we  act  better  than  he? 
But  "  this  man  abideth  ever :"  and  therefore 
the  Covenant,  of  which  he  is  the  head,  is 
everlasting,  ordered  in  all  things  and  sure. 
By  this  appointment  also,  there  is  rendered 
necessary  a  communion  between  Christ  and 
Christians,  equally  honourable  to  him,  and 
beneficial  to  them.  Let  me  explain  this  by 
a  simple  reference.  An  infant,  when  born, 
if  left  to  himself,  would  perish :  for  he  is  en- 
tirely unequal  to  his  own  support  But  he 
is  not  abandoned.  Provision  is  made  for  his 
nourishment — Where?  In  another!  In 
whom ?  The  one — above  all  others  interest- 
ed in  him — and  whose  relation  to  him — whose 
anguish  on  his  behalf — whose  love — will  al- 
ways yield  him  a  welcome  access  to  her 
bosom :  and  the  mutual  action  of  giving  and 
receiving  will  endear  the  babe  to  the  mother, 
and  the  mother  to  the  babe.  It  is  well  we 
cannot  live  independent  of  Christ  Jesus.  How 
much  are  his  glory  and  our  welfare  connect- 
ed with  the  blessed  necessity  of  our  daily  and 
hourly  intercourse  with  him  ! 


JUNE  9. 


"  And  a  certain  man,  lame  from  his  mother's 
■womb,  -was  carried,  ivhom  they  laid  daily  at 
the  gate  of  the  temple  -which  is  called  Beauti- 
fid,  to  ask  alms  of  them  that  entered  into  the 
temple." — Acts  iii.  2. 

What  an  object  of  distress  was  here ! 
Some,  if  they  are  poor,  are  strong  and  health- 
ful ;  and  limbs  and  labour  are  sufficient  for 
them.  And  some,  if  they  are  sickly  and 
infirm,  have  wealth  ;  or  relations  and  friends 
that  can  afford  them  support.  But  here 
penury  and  helplessness  are  combined.  The 
sufferings  of  some  are  accidental,  and  endured 
for  a  season  only ;  but  this  man's  affliction 
entered  the  world  with  him,  and  upwards  of 
forty  years  he  had  endured  the  calamity. 

What  a  vale  of  tears  is  this  earth !  To 
what  a  variety  of  evils  are  the  human  race 
exposed !  Oh  !  could  we  see  all ! — could  we 
see  a  little  of  the  millionth  part !  What  is  a 
burial-ground?  a  field  of  battle?  a  hospital  ? 
every  dismembered,  disordered  body'?  but  a 
commentary  upon  sin  as  the  text !  For  sin 
"  Brought  death  into  the  world,  and  all  our  wo." 
Can  we  see  such  a  case  as  this,  and  not  be 
thankful  for  our  exemption  and  preservation  ? 
Shall  we  say,  He  deserved  to  be  such  a  crip- 
ple; but  I  did  not?  Rather,  shall  we  not 
say,  By  the  grace  of  God,  I  am  what  I  am  ? 

Such  an  instance  of  misery  is  presented  to 
try  our  disposition.  The  eye  affecteth  the 
heart ;  and  was  designed  to  do  it.  None  but 
a  Priest  or  Levite  will  pass  by  on  the  otner 


side.  Such  sights  will  attract  the  notice  or 
the  humane,  and  the  merciful,  and  move  all 
his  bowels  of  compassion,  and  put  in  requisi- 
tion all  his  powers  of  relief.  Job,  even  with 
regard  to  his  prosperity,  which  too  often 
makes  men  insensible  and  careless,  could 
make  this  appeal :  "  When  the  ear  heard  me 
then  it  blessed  me ;  and  when  the  eye  saw 
me,  it  gave  witness  to  me :  because  I  deliver- 
ed the  poor  that  cried,  and  the  fatherless,  and 
him  that  had  none  to  help  him.  The  bless- 
ing of  him  that  was  ready  to  perish  came  up- 
on me :  and  I  caused  the  widow's  heart  to 
sing  for  joy."  "  I  was  eyes  to  the  blind,  arid 
feet  was  I  to  the  lame." 

As  the  only  expedient  of  this  poor  wretch 
was  begging ;  so,  to  give  him  an  advantage, 
they  placed  him  daily  at  the  Beautiful  gate 
of  the  temple,  to  ask  alms  of  them  that  went 
in.  This  was  wise.  Surely  he  who  is  going 
to  seek  mercy,  will  be  ready  to  show  it 
Surely  he  who  is  going  to  pray  for  pardon, 
will  not  be  unforgiving  and  implacable. 
"  Therefore,  if  thou  bring  thy  gift  to  the  altar, 
and  there  rememberest  that  thy  brother  hath 
aught  against  thee,  leave  there  thy  gift  before 
the  altar,  and  go  thy  way  ;  first  be  reconciled 
to  thy  brother,  and  then  come  and  offer  thy 
gift."  What  communion  hath  light  with 
darkness?  What  fellowship  can  the  cruel 
and  uncharitable  have  with  him  who  is  love 
itself? 

Piety  without  benevolence  is  hypocrisy. 
"  If  a  man  say,  I  love  God,  and  hateth  his 
brother,  he  is  a  liar :  for  he  that  loveth  not 
his  brother  whom  he  hath  seen,  how  can  he 
love  God  whom  he  hath  not  seen  ?  And  this 
commandment  have  we  from  him,  That  he 
who  loveth  God  love  his  brother  also."  The 
tongue  of  men  and  angels,  without  charity,  is 
as  sounding  brass,  or  a  tinkling  cymbal.  The 
gift  of  prophecy,  the  understanding  of  all 
mysteries,  and  all  faith  so  that  we  could  re- 
move mountains,  would  be  nothing  without 
charity.  How  such  a  man,  whatever  be  his 
profession,  can  be  a  partaker  of  divine  grace, 
perplexed  even  an  inspired  Apostle.  "  Whoso 
hath  this  world's  good,  and  seeth  his  brothei 
have  need,  and  shutteth  up  his  bowels  of 
compassion  from  him,  how  dwelleth  the  love 
ofGodinhim?" 

How  well  he  adds — "My  little  children, 
let  us  not  love  in  word,  neither  in  tongue ; 
but  in  deed  and  in  truth." 

"  And  hereby  we  know  that  we  are  of  the 
truth,  and  shall  assure  our  hearts  before  him  " 


JUNE  10. 
"He  delighteth  in  mercy." — Micah  vii  18. 

Causes  are  best  discovered  in  their  effects. 
We  determine  the  nature  of  the  spring  by 
the  quality  of  the  streams.  The  tree  is  known 
by  the  fruits.     We  judge  of  men's  principles 


JUNE  10. 


15b 


and  dispositions,  by  their  pursuits  and  con- 
duct God  himself,  so  to  speak,  submits  to 
be  examined  in  the  same  way.  To  ascertain 
what  he  is,  we  have  but  to  consider  what  he 
does.  The  things  the  Scripture  testifies  con- 
cerning him,  are  confirmed  and  exemplified 
by  the  facts  to  which  it  refers  us.  Thus  says 
the  Church — "  As  we  have  heard,  so  have 
we  seen  in  the  city  of  our  God."  Is  he  call- 
ed, "  The  God  of  all  grace 1"  "  The  Father 
of  mercies V  Is  it  said,  "He  is  rich  in 
mercy  ?"  "  He  delighteth  in  mercy  ?H  Let 
us  pause  and  reflect ;  and  we  shall  find  the 
proofs  and  illustrations  more  wonderful  than 
the  assertion  itself. 

We  are  saved  by  hope ;  hope  is  the  first 
step  in  the  return  of  a  sinner  to  God ;  and 
"  what  hath  God  wrought,"  to  gain  the  confi- 
dence of  our  guilty,  and  therefore  foreboding 
and  misgiving  minds!  Here  let  us  follow 
the  example  of  the  inspired  John — "  What  is 
it  that  arrests  and  enraptures  his  attention V 
"Herein  is  love."  Where?  In  what! 
"  Herein  is  love — not  that  we  loved  God,  but 
that  he  loved  us,  and  sent  his  Son  to  be  the 
propitiation  for  our  sins."  Not  that  he  would 
overlook  the  other  doings  of  God ;  but  here  he 
saw  most  clearly  that  "  God  is  love."  God's 
soul  delights  in  his  own  Son,  yet  he  would 
seem  to  delight  more  in  mercy ;  for  when  he 
met  with  him  and  us  on  Calvary,  he  said, 
Thou  shalt  die,  and  they  shall  live."  It  there- 
fore pleased  the  Lord  to  bruise  him ;  that  by 
his  stripes  we  might  be  healed ;  and,  through 
his  sweet-smelling  sacrifice,  become  dearer  to 
God  than  if  we  had  never  sinned.  And  we 
must  here  take  in,  not  only  the  expensiveness 
of  the  act,  but  the  character  of  the  objects.  It 
is  the  reasoning  of  another  Apostle :  "  Scarce- 
ly for  a  righteous  man  will  one  die :  yet  per- 
adventure  for  a  good  man  some  would  even 
dare  to  die.  But  God  commendeth  his  love 
towards  us,  in  that,  while  we  were  yet  sin- 
ners, Christ  died  for  us."  And  having  made 
the  provision,  so  that  all  things  are  now 
ready — would  he  endeavour  to  awaken  our 
attention  to  it  1  would  he  send  forth  the  mi- 
nistry of  reconciliation  to  beseech  us  to  ac- 
cept it— unless  he  delighted  in  mercy  7 

He  delights,  also,  not  only  in  the  exercise 
of  mercy  to  us,  but  by  us.  He,  therefore, 
would  not  leave  mercy  to  the  operation  of 
reason  and  religion  only ;  but,  as  our  Maker, 
he  has  rendered  it  a  law  of  our  being.  By 
our  very  physical  constitution  pity  is  an  un- 
avoidable emotion.  When  we  see  the  pain 
and  distress  of  a  fellow-creature,  the  eye  af- 
fecteth  the  heart.  We  involuntarily  feel  an 
uneasiness,  which  prompts  us  to  succour  him, 
even  to  relieve  ourselves.  As  far,  indeed,  as 
this  is  implanted  in  us,  it  is  a  mere  instinct. 
But  who  produced  it  there  1  Who  made  it 
natural  ?  Who  rendered  it  so  difficult  to  be 
subdued  and  destroyed,  but  a  Being  who  de- 
lighted  in  mercy'1    Besides,  though  it  be 


originally  an  instinct  only,  by  cherishing  it, 
we  render  it  a  virtue ;  and,  by  exciting  and 
exercising  it  from  religious  motives,  we  turn 
it  into  a  Christian  grace. 

And  see  what  stress  he  has  laid  upon  it  in 
his  word.  How  often  does  he  enjoin  it! 
How  dreadfully  has  he  threatened  the  neglect 
of  it !  And  what  promises  has  he  made  to  the 
practice  of  it!  "He  shall  have  judgment 
without  mercy,  that  showed  no  mercy."  "  Bui 
blessed  are  the  merciful,  for  they  shall  obtain 
mercy."  He  has  told  us,  that  no  clearness 
of  knowledge,  no  rectitude  of  opinion,  no  fer- 
vour of  zeal,  no  constancy  of  attendance  oi. 
ordinances,  no  talking  of  divine  things,  will 
be  a  compensation  for  charity.  "  Whoso  hath 
this  world's  good,  and  seeth  his  brother  have 
need,  and  shutteth  up  his  bowels  of  compas- 
sion from  him,  how  dwelleth  the  love  of  God 
in  him  ?"  And  hence  the  pre-eminence  our 
Saviour  gives  it  in  the  proceedings  of  the  last 
day.  "  Then  shall  the  King  say  unto  them 
on  his  right  hand,  Come,  ye  blessed  of  my 
Father,  inherit  the  kingdom  prepared  for  you 
from  the  foundation  of  the  world :  for  I  was 
an  hungered,  and  ye  gave  me  meat:  I  was 
thirsty,  and  ye  gave  me  drink:  I  was  a 
stranger,  and  ye  took  me  in :  naked,  and  ye 
clothed  me :  I  was  sick,  and  ye  visited  me :  I 
was  in  prison,  and  ye  came  unto  me."  The 
language  has  been  perverted,  for  men  dream 
of  merit,  where,  above  all  things,  we  need 
mercy.  This  word  "  for"  is  here  not  causa- 
tive, but  evidential— just  as  we  may  say,  the 
spring  is  come,  for  the  birds  sing ;  the  singing 
of  the  birds  does  not  cause  the  coming  of  the 
spring,  but  is  the  effect  and  proof  of  it.  But 
even  this  distinction  affords  the  merciless  no 
favour :  for  though  the  practice  here  so  no- 
ticed be  not  the  procuring  of  the  blessedness, 
it  is  the  character  of  the  blessed.  On  every 
ground,  therefore,  the  man  who  is  a  stranger 
to  it,  is  not  entitled  to  hope.  For  which  rea- 
son, too,  our  Lord  goes  on  to  the  subjects  of 
condemnation.  And  who  are  these?  Ty- 
rants'? robbers'?  murderers  of  fathers  and 
mothers'?  perjured  persons'?  No — but  the 
slothful  and  the  selfish — the  unkind  tongue — 
the  close  hand — the  unfeeling  heart — the  un- 
pitying  eye — the  foot  that  knew  not  the  door 
of  misery.  "Then  shall  he  say  also  unto 
them  on  the  left  hand,  Depart  from  me,  ye 
cursed,  into  everlasting  fire,  prepared  for  the 
Devil  and  his  angels:  for  I  was  an  hungered, 
and  ye  gave  rne  no  meat:  I  was  thirsty,  and 
ye  gave  me'  no  drink:  I  was  a  stranger,  and 
ye  took  me  not  in:  naked,  and  ye  clothed  me 
not :  sick,  and  in  prison,  and  ye  visited  me 
not" 

Let  us,  therefore,  not  only  admire,  but  let 
us  be  followers  of  Him  who  delighteth  in 
mercy.  We  cannot  love  him,  unless  we  are 
concerned  to  please  him;  and  we  cannot 
please  him,  unless  we  are  likeminded  with 
him.    Neither  can  we  enjoy  him.     Resem- 


£56 


JUNE  11. 


ilance  is  the  foundation  of  our  communion 
with  him.  He  only  that  dwelleth  in  love, 
dwelleth  in  God,  and  God  in  him.  "  Be  ye 
therefore  merciful,  even  as  your  father 
who  is  in  heaven  is  merciful." 


JUNE  11. 

'  Jt  came  to  pass,  that  ivhcn  Isaac  teas  old,  and 
his  eyes  were  dim,  so  that  he  could  not  see,  he 
called  Esau  his  eldest  son,  and  said  unto  him, 
M'j  son  :  and  he  said  unto  him,  Behold,  here 
am  I.  And  he  said,  Behold  now,  I  am  old, 
I  know  not  the  day  of  my  death  :  now  there- 
fore take,  I  pray  thee,  thy  weapons,  thy 
quiver  and  thy  bow,  and  go  out  to  the  field, 
and  take  me  some  venison ;  and  make  me  sa- 
voury meat,  such  as  I  love,  and  bring  it  to 
me,  that  I  may  eat ;  that  my  soul  may  bless 
thee  before  I  die." — Gen.  xxvii.  1 — 4. 

In  Isaac's  blindness  we  see  one  of  the  fre- 
quent accompaniments  of  age.  Age  is  ge- 
nerally an  aggregate  of  privations,  diseases, 
and  infirmities.  If,  by  reason  of  strength,  we 
reach  fourscore  years,  the  strength  then  be- 
comes labour  and  sorrow :  labour  in  the  pre- 
serving, and  sorrow  in  the  possession. 

"  Oar  vitals,  with  laborious  strife, 
Bear  up  the  crazy  load ; 
And  drag  the  dull  remains  of  life 
Along  the  tiresome  road. 

A  powerful  reason  why  we  should  remember 
our  Creator  in  the  days  of  our  youth,  that  we 
may  have  a  resource,  when  the  evil  days 
come,  in  which  we  shall  say,  I  have  no  plea- 
sure. What  a  privilege,  when  exercised 
with  loss  of  sight,  and  of  hearing ;  with  trem- 
bling of  limbs,  and  sleepless  nights ;  and  fear- 
ful apprehensions,  and  failure  of  desire;  to 
have  God  for  the  strength  of  our  heart,  and 
our  portion  for  ever :  and  to  hear  him  saying, 
"  Even  to  your  old  age  I  am  he ;  and  even  to 
hoar  hairs  will  I  carry  you :  I  have  made,  and 
I  will  bear;  even  I  will  carry,  and  will  de- 
liver you." 

— The  reflection  of  Isaac  upon  his  mor- 
tality may  be  adopted  by  every  individual, 
whatever  his  condition,  or  health,  or  age.  All 
are  ignorant  of  the  time  of  their  dissolution. 
For  the  human  race  dies  at  all  periods,  as 
well  as  in  all  circumstances :  and  we  know 
not  what  a  day  may  bring  forth.  But  when 
Isaac  says,  "  I  know  not  the  day  of  my  death," 
he  means  that  it  was  near ;  and  that  every 
day  might  be  reckoned  as  his  last.  Death  is 
not  far  from  every  one  of  us.  But  while,  as 
the  proverb  says,  the  young  may  die,  the  old 
must  die.  And  it  becomes  the  aged  to  think 
frequently  and  seriously  of  their  departure  as 
at.  hand.  They  should  prepare  for  it ;  and  re- 
gard zealously  the  call  of  every  present  duty. 
It  was  the  prayer  of  Moses,  "  So  teach  us  to 
number  our  days,  that  we  may  apply  our 
hearts  unto  wisdom."  It  was  the  profession 
of  our  Lord  and  Saviour,  "  I  must  work  the 


works  of  Hiin  that  sent  me  while  it  is  day; 
the  night  cometh  wherein  no  man  can  work." 
It  was  the  admonition  of  Solomon :  "  What 
soever  thy  hand  findeth  to  do,  do  it  with  thj 
might :  for  there  is  no  work,  nor  device,  nor 
knowledge,  nor  wisdom,  in  the  grave  whither 
thou  goest." 

Thus  Isaac  was  roused  into  a  concern  to 
finish  his  work  before  he  finished  his  course: 
"  Now,  therefore,  take,  I  pray  thee,  thy  wea- 
pons, thy  quiver  and  thy  bow,  and  go  out  to 
the  field,  and  take  me  some  venison  ;  and 
make  me  savoury  meat,  such  as  1  love,  and 
bring  it  to  me,  that  I  may  eat ;  that  my  soul 
may  bless  thee  before  I  die."  Observe,  he 
speaks  of  doing  it  while  yet  alive-  -not  after- 
ward. In  like  manner,  Elijah,  when  waiting 
for  his  ascension  into  heaven,  said  to  Elisha, 
"  Ask  now  what  I  shall  do  for  thee,  before  I 
be  taken  up  from  thee,"  believing  his  inter- 
course with  him,  and  his  acting  for  him, 
would  then  be  terminated.  This  is  a  solemn 
and  should  be  a  useful  thought.  Look  at 
your  children,  your  relations,  your  friends, 
your  neighbours,  and  see  in  what  way  you 
can  serve  your  generation.  Note  you  can 
bless  them  by  your  prayers,  your  counsels, 
your  example,  your  liberality :  but  all  these 
opportunities  are  confined  to  life ;  and  this 
life  is  a  vapour,  that  appeareth  for  a  little 
time,  and  then  vanisheth  away !  Isaac  did 
well  in  seizing  the  present  moment  to  set  his 
house  in  order  before  his  death.  But  there 
are  two  things  in  which  he  was  blameable. 

First  He  shows  too  great  a  regard  for 
the  indulgence  of  his  appetite.  It  is  mourn- 
ful  to  see  a  good  man,  and  especially  an  old 
man,  instead  of  mortifying  the  deeds  of  the 
body,  studying  his  sensual  gratification,  and 
making  provision  for  the  flesh,  not  to  fulfil 
the  wants,  but  the  lusts  thereof.  Carriages 
should  be  dragged  as  they  are  going  down 
hill. 

Secondly.  He  was  more  influenced  by 
natural  affection,  than  a  regard  to  the  will  of 
God.  He  wished  to  make  Esau  heir;  but 
God  had  expressly  declared,  "  the  elder  shall 
serve  the  younger."  Isaac  could  not  have 
been  ignorant  of  this.  Had  he  forgotten  it  1 
Or  did  he  disregard  it]  Here  we  see  his 
frailty.  Yet  this  does  not  render  the  pur- 
pose of  God  of  none  effect  His  counsel  shall 
stand,  and  he  will  do  all  his  pleasure.  Re- 
bekah,  on  the  other  hand,  was  fond  of  Jacob 
— and  a  father  has  no  chance  against  a  mo- 
ther, who  has  a  favourite  whom  she  is  deter- 
mined to  advance  ;  especially  such  a  selfish, 
crafty,  cunning  creature  as  was  here  at  work. 
Rebekah's  aim,  indeed,  fell  in  with  God's  de- 
sign ;  but  this  concurrence  arose,  not  from  her 
piety,  but  her  partiality.  Her  conduct  was 
unjustifiable  and  sinful :  for  we  must  not  do 
evil  that  good  may  come.  She  had  the  Di 
vine  promise  on  the  side  of  her  preference 
and  she  should  have  rested  in  the  Lord,  ano 


JUNE  12,  13. 


157 


waited  patiently  for  him ;  and  not  have  fret- 
ted herself  in  any  wise  to  do  evil.  "  He  that 
believeth  maketh  not  haste."  Had  she  quietly 
committed  her  way  unto  the  Lord,  he  would 
have  brought  it  to  pass,  without  those  wretch- 
ed consequences  that  afflicted  the  family. 
For  God  uses  instruments  without  approving 
of  them :  and  though  he  makes  the  folly  and 
passions  of  men  to  praise  him,  he  fails  not  to 
prove  that  it  is  an  evil  and  bitter  thing  to  for- 
sake him,  and  to  act  without  his  fear  in  our 
hearts. 

— How  painful  would  it  be  to  go  on,  and 
see  a  mother  teaching  her  child  to  tell  lies ; 
and  to  see  a  son  imposing  on  the  blindness  of 
an  aged  father!  We  have  no  notion  that 
Rebekah  was  ever  religious.  And  what 
proof  have  we  that  Jacob  was  pious  at  this 
time  1 — Was  he  not  converted  in  his  journey 
from  Beersheba  to  Haran  1  At  Bethel  God 
met  with  him ;  and  there  he  spake  with  us. 


JUNE  12. 

*  The  Lord  -went  before  them  by  day  in  a  pil- 
lar of  a  cloud,  to  lead  them  the  -way  ;  and  by 
night  in  a  pillar  of  fire,  to  give  them  light ; 
to  go  by  day  and  night :  He  took  not  atoay 
the  pillar  of  the  cloud  by  day,  nor  the  pillar 
of  fire  by  night,  from  before  the  people." 
Exod.xiii.21,  22. 

Tins  institution  was  necessary :  for  there 
was  no  path  in  the  desert ;  and  they  had  no 
maps,  no  pioneers,  no  guides.  But,  says 
God,  I  have  not  brought  you  out  of  Egypt  to 
leave  you  to  wander  and  perish  in  the  wil- 
derness— Behold  your  conductor  unto  the  rest 
and  the  inheritance  which  the  Lord  your  God 
giveth  you.  Accordingly,  by  this,  they  were 
to  be  regulated  in  all  their  journeying.  As 
this  rose,  they  rose.  As  this  paused,  they 
paused.  As  this  turned  to  the  right  hand  or 
to  the  left,  they  turned.  It  sometimes  called 
them  to  leave  a  more  endeared  spot,  and  to 
stop  in  a  less  inviting  scene ;  but  they  were 
not  at  liberty  to  cling  to  the  one,  or  de- 
cline the  other :  the  signal  was  instantly 
decisive.  This  pillar  was  obviously  nothing 
less  than  a  real  miracle ;  yet  how  little  were 
the  observers  affected  by  it  ]  They  sinned, 
and  even  committed  idolatry  with  this  hover- 
ing prodigy  always  over  them !  We  are 
prone  to  ascribe  too  much  moral  efficacy  to 
such  supernatural  appearances.  They  soon 
became  as  unimpressive  and  uninfluential  as 
the  ordinary  means  of  grace  are  with  us. 

It  was  a  symbol  of  the  Divine  Presence — 
"  The  Lord  was  in  the  pillar."  It  was  this 
nearness  of  God  that  insured  their  safety,  and 
gave  them  their  distinction  and  pre-eminence. 
There  he  was  always  at  hand,  always  in 
view.  "  And,"  says  Moses,  "  what  nation  is 
there  so  great,  who  hath  God  so  nigh  unto 
them  as  the  Lord  our  God  is  in  all  things  that 
we  call  upon  him  for  V 
14 


But  how  extensively  adapted  was  this  pro- 
vision to  their  state  and  exigences !  It  was 
both  a  pillar  of  a  cloud,  and  a  pillar  of  fire,  to 
lead  them  in  the  way — The  one  appearance 
was  for  the  day ;  the  other  for  the  night.  Fire 
by  day  would  have  added  to  the  dazzling  ant1 
fervidness  of  a  burning  sky — the  pillar  was 
therefore  a  cloud  by  day,  and  screened  them 
like  a  large  umbrella  from  the  scorching  rays 
of  the  sun.  Cloud  by  night  would  have  add- 
ed to  the  gloom,  the  darkness,  and  the  dread 
of  danger — the  pillar  was  therefore  a  fire  by 
night,  to  lick  up  the  unwholesome  damps,  to 
warm  the  chilling  atmosphere,  and  to  afford 
them  a  light,  by  which  they  could  see  to 
move  about  in  their  tents,  and  also  to  travel, 
as  they  often  did  after  the  sun  was  set. 

If  this  ordinance  showed  his  wisdom  and 
goodness,  the  continuance  of  the  blessing 
evinced  his  patience — for,  notwithstanding 
their  unworthiness,  and  their  provocations, 
and  their  various  corrections,  this  pillar  was 
not  taken  away  from  before  the  people,  till 
they  reached  the  border  of  Jordan,  and  came 
to  their  journey's  end ! 

He  has  a  people  for  his  Name  now.  They 
are  only  strangers  and  pilgrims  on  earth, 
bound  for  a  better  country,  that  is,  a  heavenly. 
This  they  would  never  reach,  if  they  were 
left  to  themselves.  But  the  God  of  Israel  is 
with  them.  They  have  not  the  same  sensi 
ble  proof  of  his  presence  as  the  Jews  had 
Yet  they  have  real  evidence  of  it ;  and  it  is 
satisfactory  to  their  own  minds.  He  keeps 
them  from  falling.  He  accommodates  him 
self  to  their  conditions.  He  is  a  very  present 
help  in  trouble.  He  makes  his  goodness  to 
pass  before  them.  He  leads  them  by  hie 
word,  and  his  Spirit,  and  his  providence.  He 
has  also  said,  I  will  never  leave  thee,  nor  for- 
sake thee.  Therefore  they  may  boldly  say, 
This  God  is  our  God  for  ever  and  ever:  He 
will  be  our  guide  even  unto  death. 

"  Thus,  when  our  first  release  we  gain, 
From  Sin's  old  yoke  and  Satan's  chain 
We  have  this  desert  world  to  pass, — 
A  dang'rous  and  a  tiresome  place. 

"  He  feeds  and  clothes  us  all  the  way  ; 
He  guides  our  footsteps  lest  we  stray ; 
He  guards  us  with  a  powerful  hand  ; 
And  brings  us  to  the  promised  land.'* 


JUNE  13. 

"  The  censers  of  these  sinners  against  their  own 
sotds,  let  them  make  them  broad  plates  for  a 
covering  of  the  altar." — Numb.  xvi.  38. 
He  had  solemnly  forewarned  and  admonish- 
ed the  rebels  themselves  before  they  suffered . 
and  thus,  in  wrath  he  remembered  mercy. 
When  Korah,  Dathan,  and  Abiram,  who  head- 
ed the  conspiracy,  were  buried  alive;  and 
their  companions,  the  two  hundred  and  fifty 
princes,  men  of  honour,  were  burned  with  fire ; 
he  would  make  them  beacons ;  and  prevent 
others  from  coming  into  the  same  condemna 


158 


JUNE  13. 


tion.  Orders,  therefore,  were  given  t©  take 
up  the  censers  in  which  they  had  dared  to 
burn  incense ;  and  make  of  them  broad  plates 
to  cover  the  altar  of  burnt  offering — that  they 
might  "  be  a  sign  unto  the  children  of  Israel :" 
that  is,  a  memorial  to  the  Levites,  and  the 
comers  thereunto,  of  the  revolt  of  these  men ; 
and  that  they  were  punished  for  invading  an 
office  which  God  had  forbidden  them. 

Whence  we  note,  that  the  sin  which  is 
hurtful  to  the  transgressors  should  be  useful 
to  the  observers. 

"  These  sinners  against  their  own  souls !" 
Whenever  men  sin,  they  sin  against  them- 
selves. Society  cannot  exist  without  laws : 
and  laws  are  nothing  without  penalties.  Con- 
nivance at  the  guilty  would  be  cruelty  to  the 
innocent.  In  every  well-ordered  government 
crimes  are  punished.  And  will  they,  can 
they  escape  in  the  empire  of  a  Being,  holy  in 
all  his  ways,  and  righteous  in  all  his  works  1 
What  would  you  think  of  a  magistrate,  who 
bore  the  sword  in  vain  1  and  who  was  not  a 
terror  to  evil  doers  as  well  as  a  praise  to  them 
that  do  well]  What  would  you  think  of  him, 
if,  when  you  brought  before  him  the  incendia- 
ry of  your  house,  or  the  murderer  of  your 
child,  he  should  say,  This  does  not  regard  me 
— and  smile,  and  say — Go  in  peace !  We  dis- 
like the  word  vindictive  justice — there  seems 
something  malignant  in  it :  but  substitute  in 
the  room  of  it,  the  vindicatory,  or  punitive  jus- 
tice of  God,  and  we  contend  that  this  is  essen- 
tial to  the  excellency  of  his  character ;  and 
that  you  could  not  esteem,  or  even  love  him, 
without  it.  What  regard  could  you  have  for 
a  being,  who  equally  respected  lies  and  truth! 
cruelty  and  kindness]  a  Nero  and  a  Howard  1 
We  readily  own,  that  when  anger  and  wrath 
are  ascribed  to  God  in  the  Scriptures,  they  do 
not  imply  any  thing  in  him  like  passion  in  us : 
but  only  principle.  But  principle  they  do  es- 
tablish :  and  this  principle  is  the  soul  of  or- 
der ;  adherence  to  rectitude ;  determination  to 
punish. 

And  we  may  see  this  in  his  threatenings. 
For  his  wrath  is  revealed  from  heaven  against 
all  unrighteousness  and  ungodliness  of  men. 
If  this  book  be  true,  the  wicked  shall  not 
stand  in  his  sight.  He  hateth  all  workers  of 
iniquity. 

He  has  also  confirmed  and  exemplified  it  in 
his  conduct.  Look  to  heaven,  and  see  the  an- 
gels sinning  against  themselves,  and  cast 
down  to  hell.  See  Adam  and  Eve  driven 
from  the  garden  of  Eden.  See  the  Flood 
carrying  away  the  world  of  the  ungodly.  See 
the  inhabitants  of  the  Plain.  And  Pharaoh. 
And  the  nations  of  Canaan.  And  the  Jews, 
though  so  peculiarly  indulged  of  God.  Yea, 
he  even  visits  the  transgressions  of  good  men 
with  a  rod :  and  though  he  forgives  their  ini- 
quities, he  takes  vengeance  on  their  inven- 
tions. See  Moses  and  Aaron  forbidden  to 
onter  the  Land  of  Promise :  and  Eli  and  Da- 


vid so  awfully  judged  in  this  life.  And  if 
these  things  are  done  in  the  green  tree,  what 
shall  be  done  in  the  dry 1  And  if  the  righte- 
ous are  recompensed  in  the  earth,  how  much 
more  the  sinner  and  the  ungodly ! 

It  would  be  easy  to  trace  the  injury  of  sm 
with  regard  to  every  thing  of  which  the  wel- 
fare of  the  sinner  is  compounded.  His  con- 
nexions ought  to  be  dear  to  him.  But  how 
does  he  sin  against  these !  How  does  the 
wicked  child  rend  the  heart  of  his  parents, 
and  bring  down  their  gray  hairs  with  sorrow 
to  the  grave !  How  does  the  husband,  instead 
of  providing  for  those  of  his  own  house,  by 
his  vices,  reduce  the  wife  he  ought  to  love 
even  as  himself,  to  indigence  and  wretched- 
ness ;  and  her  hapless  babes  along  with  her ! 
What  a  blessing  is  health.  But  how  does  he 
sin  against  this !  By  intemperance  and  sen- 
suality, he  is  made  to  possess  the  iniquities  of 
his  youth,  which  lie  down  with  him  in  the 
dust.  Envy  is  the  rottenness  of  the  bones. 
So  are  hatred  and  malice.  And  so  are  all 
those  corroding  anxieties  and  fears  which  they 
must  feel  who  have  no  confidence  in  God,  or 
hope  of  heaven.  Reputation  is  desirable,  as 
it  enables  us  to  live  in  the  esteem  of  others ; 
and  valuable  as  it  is,  an  instrument  of  useful- 
ness: a  good  name,  says  Wisdom  itself,  is 
better  than  great  riches.  But  who  regards 
the  sinner!  Who  confides  in  him?  What 
is  his  friendship  1  or  his  promise  ?  The  name 
of  the  wicked  shall  rot.  A  wicked  man  is 
loathsome,  and  cometh  to  shame.  We  must 
be  measured,  and  weighed,  by  our  souls.  The 
mind  is  the  standard  of  the  man.  This  is  the 
seat  of  happiness  or  misery.  But  he  that  sin- 
neth  against  me,  says  God,  wrongeth  his  own 
soul.  Wrongs  it  of  peace — for  there  is  no 
peace  to  the  wicked.  Wrongs  it  of  liberty 
and  pleasure — for  he  is  in  the  gall  of  bitter- 
ness, and  in  the  bond  of  iniquity.  Wrongs  it 
of  safety — for  the  wrath  of  God  abideth  on 
him :  he  is  condemned  already. 

But  let  not  these  sinners  suffer  in  vain. 
They  are  our  martyrs.  They  die  and  peris! 
for  us.  Their  loss  should  be  our  gain ;  and 
their  destruction  our  salvation. 

The  first  advantage  we  may  derive  from  an 
observation  of  the  sins  and  sufferings  of  others, 
is  the  confirmation  of  our  faith.  And  nothing 
can  tend  more  to  establish  our  belief  in  the 
truth  of  the  Scripture,  than  to  take  its  declara- 
tions and  decisions,  and  compare  them  with 
the  documents  of  men's  lives.  The  Bible 
tells  us  that  the  way  of  transgressors  is  hard. 
That  they  proceed  from  evil  to  evil.  That  a 
little  leaven  leaveneth  the  whole  lump.  That 
the  companion  of  fools  shall  be  destroyed.  That 
the  love  of  money  is  the  root  of  all  evil.  And 
who  has  not  seen  this,  as  well  as  read  it  1 

Another  benefit,  is  gratitude.  When  we 
see  the  wicked,  we  see  what  we  should  have 
been,  but  for  preventing  and  distinguishing 
grace.     Who  made  me  to  differ  1    Have  I  a 


JUNE  14. 


159 


Heart  of  flesh,  while  they  are  insensible!  Am 
I  light  in  the  Lord,  while  they  are  darkness! 
Am  I  walking  in  the  way  everlasting,  while 
destruction  and  misery  is  in  their  paths!  By 
the  grace  of  God,  I  am  what  I  am. 

The  observation  should  also  awaken  and 
«;xcite  zeal.  Surely  none  so  much  need  our 
compassion,  as  those  who  are  destroying  them- 
selves for  ever.  We  talk  of  doing  good. 
What  advantage  can  we  procure  a  fellow- 
creature  like  that  godliness,  which  is  profita- 
ble unto  all  things!  What  enemy  can  we 
rescue  him  from,  like  his  lusts  and  vices!  If 
we  convert  a  sinner  from  the  error  of  his  way, 
we  save  a  soul  from  death,  and  hide  a  multi- 
tude of  sins. 

.  It  should  also  serve  to  wean  us  from  the 
present  world.  What  a  bedlam  it  is !  What 
a  sink  of  corruption  too!  What  righteous 
soul  is  not  daily,  hourly,  vexed  with  the  filthy 
conversation  of  the  ungodly !  Thus  the  ear, 
the  eye,  the  heart,  is  constantly  sickened. 
We  behold  the  transgressors,  and  are  grieved. 
Oh  that  I  had  in  the  wilderness  a  lodging- 
place  of  way-faring  men!  Oh  that  I  had 
wings  like  a  dove,  for  then  would  I  flee  away, 
and  be  at  rest — with  the  spirits  of  just  men 
made  perfect — dwelling  in  love,  and  dwelling 
in  God ! 

Finally.  Let  us  fetch  from  it  warnings. 
When  Daniel,  addressing  Belshazzar,  re- 
minded him  of  his  father's  pride  and  destruc- 
tion, he  aggravates  his  guilt,  by  saying, "  Thou 
knewest  all  this."  When  the  Apostle  men- 
tions "  the  sins  and  plagues  that  Israel  knew," 
he  says,  "  Now  these  things  were  our  exam- 
ples, to  the  intent  we  should  not  lust  after 
evil  things,  as  they  also  lusted.  Neither  be 
/e  idolaters,  as  were  some  of  them ;  as  it  is 
written,  The  people  sat  down  to  eat  and 
drink,  and  rose  up  to  play.  Neither  let  us 
commit  fornication,  as  some  of  them  commit- 
ted, and  fell  in  one  day  three-and-twenty 
thousand.  Neither  let  us  tempt  Christ,  as 
some  of  them  also  tempted,  and  were  des- 
troyed of  serpents.  Neither  murmur  ye,  as 
some  of  them  also  murmured,  and  were  de- 
stroyed of  the  destroyer.  Now  all  these 
things  happened  unto  them  for  ensamples: 
and  they  are  written  for  our  admonition,  upon 
whom  the  ends  of  the  world  are  come.  Where- 
fore let  him  that  thinketh  he  standeth  take 
heed  lest  he  fall." 

And  surely,  O  my  soul,  if  the  sins  of  others 
may  be  rendered  thus  profitable,  I  ought  to 
be  concerned  to  gain  something  from  my  own. 
Let  me  derive  wisdom  from  my  follies; 
strength  from  my  weakness;  and  standing 
from  my  very  falls.  Let  me  see  more  of  my 
depravity ;  and  put,  on  humbleness  of  mind ; 
and  apply  to  the  blood  of  sprinkling;  and 
never  more  trust  in  my  own  heart,  but  be 
strong  ir  the  grace  that  is  in  Christ  Jesus : 
and  be  sober  o'-.d  vigilant ;  and — till  I  am  be- 


yond the  reach  of  evil,  pray,  "  Hold  thou  mc 
up,  and  I  shall  be  safe." 


JUNE  14. 

"  Jesus  saiih  unto  him,  Have  I  been  so  long 
time  with  you,  and  yet  hast  thou  not  known 
me,  Philip  J?"— John  xiv.  9. 

He  had  been  with  Philip  and  his  fellow- 
disciples  corporeally ;  for  the  Word  was  made 
flesh,  and  dwelt  among  them,  and  they  beheld 
his  glory.  But  his  bodily  presence  was  con- 
fined to  Judea,  and  few  knew  him  after  the 
flesh.  And  soon  he  was  known  so  no  more : 
for  he  was  received  up  into  heaven.  But  it 
is  remarkable,  that  while  on  earth,  he  evinced 
that  his  efficiency  was  not  dependent  on  his 
bodily  presence :  for  he  performed  cures  at  a 
distance,  as  we  see  in  the  case  of  the  noble- 
man's son,  and  the  centurion's  servant,  who 
were  healed  by  no  amplication,  but  simply  by 
his  volition  ;  as  if  to  encourage  the  belief,  that 
when  removed  hence,  he  could  still  operate 
in  our  world. 

Arid  if  his  word  is  to  be  relied  upon,  he  is 
with  his  people  now.  What  was  his  promise 
to  his  ministers!  to  his  churches!  to  indi- 
viduals! "Lo!  I  am  with  you  alway,  even 
unto  the  end  of  the  world."  "  Where  two 
or  three  are  gathered  together  in  my  Name, 
there  am  I  in  the  midst  of  them."  "  If  a  man 
love  me,  he  will  keep  my  words;  and  my 
Father  will  love  him,  and  we  will  come  unto 
him,  and  make  our  abode  with  him." — There- 
fore he  has  either  given  promises  which  he 
is  unable  to  fulfil,  or,  though  now  in  heaven, 
he  is  with  his  disciples  on  earth — with  them 
specially,  graciously,  spiritually.  Effects 
prove  the  existence  of  the  cause.  The  ope- 
ration of  the  workman  shows  his  presence. 
And  that  "  his  Name  is  near,  his  wondrous 
works  declare."  He  has  done  enough  in  the 
Christian,  to  demonstrate  that  he  is  with  him 
— and  he  hath  said,  I  will  never  leave  thee, 
nor  forsake  thee. 

Yet  he  says  to  Philip — "Hast  thou  not 
known  me !"  Philip  was  not  entirely  ignorant 
of  him.  But  he  knew  him  not  sufficiently ; 
he  knew  him  not  comparatively;  he  knew 
him  not,  considering  how  he  might  have 
known  him.  And  is  not  this  the  case  with 
us !  Some  have  very  little  knowledge  of  any 
kind.  They  never  guide  even  the  common 
affairs  of  this  life  with  discretion.  They  seem 
incapable  of  improvement.  Even  suffering 
does  not  teach  them  wisdom.  "  Experience," 
says  Franklin,  "  is  a  dear  school !  yet  fools 
will  learn  in  no  other."  And  they  do  not 
learn  even  in  this.  Yet  the  children  of  this 
world  are  wiser  in  their  generation  than  the 
children  of  light  We  live  in  a  land  of  vision ; 
we  have  Sabbaths  and  Bibles,  and  religious 
ordinances  and  teachers.  Yet  as  to  a  know- 
ledge of  the  peculiar  truths  of  the  Gospel,  and 


160 


JUNE  15. 


the  reality  of  Christian  experience,  numbers 
are  as  ignorant  as  heathens:  "The  light 
shineth  in  darkness,  but  the  darkness  com- 
prehendeth  it  not."  Must  we  go  on  1  What 
do  many  Christians,  real  Christians,  who  have 
long  had  the  great  Teacher  with  them — what 
do  even  they  know  1  What  do  they  know  of 
their  own  interest  in  him  1  Are  they  not  yet 
unable  to  determine  what  their  spiritual  con- 
dition is,  and  to  say,  with  Thomas,  My  Lord 
and  my  God  1 — How  little  do  they  know  of 
his  salvation !  How  little  of  the  glories  of  his 
person !  How  little  of  the  nature  of  his  dis- 
pensations towards  them :  so  that  they — are 
confounded  with  the  fresh  discoveries  they 
make  of  the  evils  of  their  own  hearts — per- 
plexed with  their  afflictions — desponding  if 
difficulties  multiply,  and  they  see  no  means  or 
way  of  escape — and  ready  to  conclude  that 
he  has  shut  out  their  prayers,  because  he  does 
not  immediately  and  sensibly  answer  them  : 
and  all  this  from  their  knowing  so  little  of 
the  manner  in  which  he  deals  with  his  people. 

Yet  the  defectiveness  of  their  knowledge 
is  very  censurable,  especially  after  long  in- 
timacy with  him.  Hence  the  Apostle  re- 
proaches the  Hebrews :  "  When  for  the  time 
ye  ought  to  have  been  teachers,  ye  have  need 
that  one  teach  you  again  which  be  the  first 
principles  of  the  oracles  of  God."  Hence  our 
Lord  said  to  his  disciples  on  another  occasion ; 
"Are  ye  also  yet  without  understanding'!" 
And  here  again  he  says ;  "  Have  I  been  so 
long  time  with  you,  and  yet  hast  thou  not 
known  me,  Philip  V '  He  had  scarcely  been 
three  years  with  them  then ;  and  he  had  very 
gradually  developed  himself,  and  kept  back 
many  things  for  a  future  communication. 
Yet  it  was  a  long  period,  considering  its  im- 
portance and  privileges.  And  always  having 
access  to  him,  with  their  inquiries ;  and  hear- 
ing his  discourses ;  and  witnessing  all  his  con- 
duct ;  they  ought  to  have  gained  much  more 
than  they  did.  But  they  were  slow  of  heart, 
and  made  very  little  progress,  as  we  see  by 
their  various  mistakes  and  embarrassments. 
Yet  what  right  have  we  to  cast  a  stone  at 
them  ]  How  few,  how  poor,  how  wretched 
have  been  our  attainments !  And  yet  he  has 
been  much  longer  with  many  of  us — ten — 
twenty — forty  years — years,  too,  abounding 
with  every  assistance.  Four  things  ought  to 
make  us  blush  at  the  thought  of  this. 

First.  The  necessity  and  value  of  the 
knowledge  that  we  have  made  so  little  pro- 
ficiency in.  How  much  depends  upon  it — 
our  usefulness — our  preservation  from  error — 
our  peace  and  comfort — and  our  progress  in 
the  divine  life.  For  though  we  may  grow  in 
knowledge  without  growing  in  grace,  we  can- 
not grow  in  grace  without  growing  in  know- 
ledge. Religion  does  not  act  upon  us  me- 
chanically, but  morally ;  that  is,  through  the 
influence  of  just  views  and  motives. 

Secondly.     Some  have  made  far  greater 


advancement  in  much  less  time,  and  with  very 
inferior  advantages.  They  set  out  long  after 
us;  but  they  soon  passed  us  on  the  road. 
They  have  had  very  little  pious  intercourse, 
and  have  seldom  heard  a  Gospel  sermon.  Yet 
when  we  converse  with  them;  and  observe 
them  in  the  relations,  duties,  and  trials  of 
life ;  how  much  below  them  must  we  feel ! 

Thirdly.  Our  obligations  and  responsibility 
rise  with  our  means  and  opportunities.  What 
an  advantage  are  pious  relations !  What  a 
privilege  is  a  Gospel  ministry !  What  a  pre- 
cious talent  is  time  !  Where  is  conscience, 
while  we  look  at  our  slender  improvement  of 
all  these  1  Where  much  is  given,  much  will 
be  required. 

Lastly.  Our  unprofitableness  is  the  sub- 
ject of  divine  disappointment  and  complaint 
"What  could  have  been  done  more  to  my 
vineyard  that  I  have  not  done  in  if!  Where- 
fore, when  I  looked  that  it  should  bring  forth 
grapes,  brought  it  forth  wild  grapes  I"  The 
thought  of  displeasing  and  dishonouring  him 
is  nothing  to  some  people.  But  shall  we  pro- 
voke, and  grieve,  his  Holy  Spirit  7-  Can  we 
who  love  him  and  know  what  he  has  done  for 
us — can  we  be  insensible  to  the  Saviour's  de- 
cision— "  Herein  is  my  Father  glorified,  that 
ye  bear  much  fruit :  so  shall  ye  be  my  disci- 
ples?" 

What  remains — but  that  we  admire  and 
adore  the  patience  of  him  who  still  bears  with 
us,  though  we  have  so  often  constrained  him 
to  ask,  "  How  long  shall  I  be  with  you !  how 
long  shall  I  suffer  you  ?" — And  let  us  search 
and  try  our  ways,  and  turn  again  unto  the 
Lord.  Let  us  guard  against  indecision  and 
sloth.  Let  us  be  diligent  in  the  use  of  all 
the  means  of  religious  improvement.  Let  us 
not  cease  to  pray  that  we  may  be  "  filled  with 
the  knowledge  of  his  will,  in  all  wisdom  and 
spiritual  understanding.  That  we  may  walk 
worthy  of  the  Lord  unto  all  pleasing,  bping 
fruitful  in  every  good  work,  and  increasing  in 
the  knowledge  of  God." 

"  Then  shall  we  know,  if  we  follow  on  to 
know  the  Lord.  His  going  forth  is  prepared 
as  the  morning.  And  he  shall  come  unto  us 
as  the  rain,  as  the  latter  and  former  rain  unto 
the  earth." 


JUNE  15. 

"  When  the  Most  High  divided  to  the  nations 
their  inheritance,  -when  he  separated  the  sons 
of  Adam,  hi  ret  the  bounds  of  the  people  ac* 
cording-  to  the  number  of  the  children  of  Is- 
rael."— Deut.  xxxii.  8. 
This  is  an  important  and  interesting  com- 
munication.    It  supplies  us  with  two  facts. 

First  That  God  originally  divided  the 
nations  their  inheritance.  When,  after  the 
Deluge,  he  gave  the  new  earth  to  the  chil- 
dren of  men,  he  did  not  throw  it  in  among 
them,  so  to  speak,  for  a  kind  of  scramble,  that 


.iJNE  16. 


161 


each  nught  seize  what  he  could:  but  he  as- 
signed them  their  several  portions,  that  the 
discontented  might  not  invade  the  peaceful, 
nor  the  mighty  prey  upon  the  weak.  God 
permits  what  he  does  not  approve:  but  no- 
thing can  be  more  contrary  to  his  design  and 
pleasure,  than  for  powerful  states  to  invade 
and  incorporate  little  ones.  And  the  crime 
generally  punishes  itself.  Such  unjust  and 
forced  accessions  add  nothing  to  the  safety, 
strength,  or  happiness  of  the  acquirers ;  but 
become  sources  of  uneasiness,  corruption,  and 
revolt — so  difficult  is  it  to  suppress  old  at- 
tachments, and  patriotical  instincts  that  are 
almost  equal  to  the  force  of  Nature.  Paul 
justifies  the  sentiment  of  Moses:  "  He  hath 
made  of  one  blood  all  nations  of  men  for  to 
dwell  on  all  the  face  of  the  earth,  and  hath 
determined  the  times  before  appointed,  and 
the  bounds  of  their  habitation  ;  that  they 
should  seek  the  Lord,  if  haply  they  might  feel 
after  him,  and  find  him,  though  he  be  not  far 
from  every  one  of  us." 

Secondly.  In  the  arrangement  of  the  li- 
mits and  conditions  of  mankind,  he  had  an 
especial  reference  to  the  future  common- 
wealth of  Israel.  For  they  were  by  far  the 
most  important  detachment  of  the  human  race. 
They  were  the  Lord's  portion,  and  the  lot  of 
his  inheritance.  They  were  the  depositaries 
of  revealed  religion;  the  heirs  of  the  righte- 
ousness which  is  by  faith.  To  them  pertained 
the  adoption,  and  the  glory,  and  the  covenant, 
and  the  giving  of  the  law,  and  the  service  of 
God,  and  the  promises :  theirs  were  the  fa- 
thers ;  and  of  them,  as  concerning  the  flesh, 
Christ  came.  We  cannot  trace  this  fact  per- 
fectly, for  want  of  more  materials ;  and  we 
know  not  all  the  purposes  of  God  in  making 
and  keeping  the  Jews  a  peculiar  body — 
otherwise  we  should  clearly  see  how  all  the 
dispensations  of  God  corresponded  to  their 
privileged  destination. 

One  thing  is  to  be  observed.  They  were 
not  intended  to  engross  the  Divine  favour, 
but  to  be  the  mediums  and  diffusers  of  it 
They  were  not  only  to  be  blessed,  but  to  be 
blessings.  Hence  their  being  placed  in  the 
midst  of  the  earth,  that  from  them  knowledge 
might  be  derived,  and  proselytes  to  revealed 
religion-might  be  made ;  and  that  in  the  ful- 
ness of  time,  out  of  Zion  might  go  forth  the 
law,  and  the  word  of  the  Lord  from  Jerusa- 
lem ;  and  that  the  great  Supper,  as  our  Lord 
calls  it,  and  which  was  designed  for  the  whole 
family  of  Adam,  might  be  spread  in  the  midst 
of  the  earth,  and  be  accessible  to  all. 

While  we  here  see  that  there  is  nothing 
like  chance  in  the  government  of  the  world, 
there  is  what  may  be  called  a  peculiar  provi- 
dence in  particular  instances.  And  here  we 
cannot  help  thinking  of  our  own  country.  No 
country  on  earth  bears  such  a  comparison 
with  Judea,  in  privilege  and  design,  as  this 
fcuou'-ed  land.  Its  aopropriation  and  appoint- 
ee 14* 


ment  will  account  for  its  preservation,  and 
emerging  from  difficulties  which  seemed 
likely  to  swallow  it  up.  And  when  we  con- 
sider what  it  is,  and  what  it  more  than  pro- 
mises to  be,  we  can  find  reason  for  its  insular 
situation  ;  its  government,  laws,  and  com- 
merce ;  its  talent,  and  learning,  and  influence, 
and  dominion.  We  are  a  sinful  people :  but 
as  "  the  new  wine  is  found  in  the  cluster,  and 
one  saith,  Destroy  it  not,  for  a  blessing  is  in 
it ;  so,  says  God,  will  I  do,  for  my  servants' 
sakes,  that  I  may  not  destroy  them  all."  We 
cannot  approve  of  every  thing  we  have  done, 
especially  in  the  West  and  East  Indies :  but 
we  cannot  be  ignorant  that  God  is  overruling 
it  for  good ;  and  has  ends  in  view  far  beyond 
slaveholders,  and  mercantile  companies,  and 
heroes,  and  statesmen.  We  have  fought,  and 
we  have  conquered:  but  the  Negro  is  in- 
structed ;  and  the  enptive  is  made  free  indeed ; 
and  openings  are  made  and  occupied  for  the 
spread  of  the  Gospel. 

The  economies  of  Heaven  on  earth  have 
always  been  regulated  by  one  end — the  cause 
of  the  Messiah :  and  could  we  view  things  as 
God  does,  we  should  perceive  how  all  the  re- 
volutions of  the  world ;  the  changes  of  em- 
pire ;  the  successes  or  defeats  of  haughty 
worms ;  have  affected  this  cause — immediate- 
ly or — remotely — in  a  way — of  achievement 
or — preparation — of  purification  or — increase 
— of  solidity  or — diffusion :  and  that  all  things 
are  going  on,  not  only  consistently  ^ith  it. 
but  conducively  to  it.  For,  says  the  Ruler 
over  all,  "  I  have  sworn  by  myself,  the  word 
is  gone  out  of  my  mouth  in  righteousness,  and 
shall  not  return,  That  unto  me  every  knee 
shall  bow,  every  tongue  shall  swear." 

And,  oh !  Christian,  there  is  a  special  pro- 
vidence over  thee.  The  hairs  of  thy  head  are 
all  numbered.  One  thing  regulates  all  that 
befalls  thee ;  all  the  dark  as  well  as  the  clear, 
all  the  painful  as  well  as  the  cheerful — thy 
spiritual — thy  everlasting  welfare.  "  For  we 
know  that  all  things  work  together  for  good 
to  them  that  love  God  ;  to  them  that  are  the 
called  according  to  his  purpose." 


JUNE  16. 

"  Thy  lovingkindnets  it  before  mine  eyes." 
Psalm  xxri.  3. 

An©  it  will  be  well  to  follow  David;  and 
to  keep  the  lovingkindness  of  God  before  our 
eyes  also.    This  should  be  done  four  ways. 

First  As  a  subject  of  contemplation. 
The  mind  will  be  active ;  and  it  is  our  wisdom 
to  regulate  and  sanctify  our  thoughts.  Isaac 
went  out  into  the  field  at  eventide  to  meditate ; 
and  we  may  infer  the  nature  of  his  reflections 
from  his  character.  David  said,  My  medita- 
tion of  Him  shall  be  sweet  How  precious 
are  thy  thoughts  unto  me,  O  God  !  how  great 
is  the  sum  of  them !    People  complain  of  the 


162 


JUNE  17. 


ifficulty  they  feel  in  fixing  their  minds :  but 
the  duty  would  become  easier  by  use — and 
Eurely  they  can  never  be  at  a  loss  for  a  theme. 
Let  them  take  his  lovingkindness  and  set  it 
before  their  eyes.  Let  them  observe  it  as  it 
appears  in  the  promises  of  his  word  ;  in  the 
history  of  his  Church ;  in  Lneir  own  experi- 
ence. Let  them  pass  from  the  instances  of 
his  lovingkindness  to  the  qualities  of  it.  Let 
them  dwell  upon  its  earliness ;  and  fulness ; 
and  extensiveness ;  and  seasonableness ;  and 
constancy — "  Whoso  is  wise  and  will  observe 
these  things,  even  they  shall  understand  the 
lovingkindness  of  the  Lord." 

Secondly.  As  the  source  of  encourage- 
ment. How  often  shall  we  need  this !  We 
shall  feel  our  want  of  it  lmder  a  sense  of  our 
guilt,  and  unworthiness,  and  continued  im- 
perfections :  and  nothing  short  of  the  exceed- 
ing riches  of  his  grace,  in  his  kindness  to- 
wards us  by  Christ  Jesus,  will  be  able  to 
relieve  us.  But  this  will  relieve  us ;  and  effec- 
tually succour  us.  It  will  give  us  everlast- 
ing consolation  and  good  hope  through  grace ; 
and  boldness  and  access  with  confidence  by 
the  faith  of  him.  And  it  will  do  all  this  with- 
out reconciling  us  to  our  sins,  or  even  our 
infirmities — yea,  it  will  make  us  lament  our 
deficiencies  the  more,  and  grieve  that  we 
serve  him  so  little,  who  loves  us  so  much. 
We  shall  want  it  in  our  afflictions.  And  who 
can  hope  to  escape  these  in  a  vale  of  tears  1 
Now  nothing  is  so  desirable  in  our  sufferings 
as  to  see,  not  only  the  hand,  but  the  kindness 
of  God  in  them.  For  often  they  look  like  the 
effects  of  his  wrath,  and  we  tremble  under 
them,  and  cry,  "  Do  not  condemn  me.  I 
could  bear  these  trials  if  I  thought  they  were 
only  the  strokes  of  a  Father's  rod,  and  knew 
they  were  sent  in  love."  And  they  are  sent 
in  love.  They  are  only  the  strokes  of  a  Fa- 
ther's rod,  laid  hold  of  with  reluctance,  and 
laid  aside  with  pleasure. 

Thirdly.  As  an  excitement  to  praise.  It 
is  afflicting  to  think  how  little  the  lovingkind- 
ness of  God  is  acknowledged  by  those  who 
are  constantly  partaking  of  it.  How  lament- 
able, says  Leighton,  is  it,  that  a  world  so  full 
of  God's  mercy  should  be  so  empty  of  his 
glory.  Oh  !  says  David,  again  and  again,  Oh 
that  men  would  praise  the  Lord  for  his  good- 
ness, and  for  his  wonderful  works  to  the  chil- 
dren of  men!  Were  there  not  ten  lepers 
cleansed]  But  where  are  the  nine?  Did 
even  Hezekiah  render  according  to  the 
benefits  done  him  ?  And  are  we  better  than 
they  ?  And  whence  is  it  that  we  feel  so  lit- 
tle the  obligations  we  are  under  to  the  God 
of  our  mercies  1  Because  the  mercies  of  God 
are  so  little  remarked  and  remembered  by  us. 
Nothing  can  impress  us  when  it  is  out  of  our 
minds  and  thoughts.  Therefore,  says  David, 
"  Bless  the  Lord,  O  my  soul,  and  forget  not 
all  his  benefits."  At  the  moment  when  God 
appears  for  us.  we  are  sensible  of  his  good- 


ness, and  speak  well  of  his  Name  :  but,  likt 
the  Jews,  we  soon  forget  his  works,  and  the 
wonders  which  he  has  shown  us.  We  in 
scribe  our  afflictions  upon  a  rock,  and  the 
characters  remain :  we  write  our  mercies  in 
the  sand  of  the  seashore,  and  the  first  wave 
of  trouble  washes  them  out. 

Lastly.  We  should  keep  his  lovingkind- 
ness before  our  eyes  as  an  example  for  imita- 
tion. The  Scripture  calls  upon  us  to  be  fol- 
lowers of  God  as  dear  children.  And  in  what 
are  we  to  resemble  him?  His  moral,  and 
not  his  natural  perfections.  We  may  wish 
to  resemble  him  in  power  and  independence ; 
and  to  be  as  gods,  knowing  good  and  evil. 
But  we  are  to  be  concerned  to  reverence 
Him,  not  as  the  greatest,  but  the  best  of  be- 
ings— to  be  faithful  as  he  is  faithful — to  be 
holy  as  he  is  holy — to  be  patient,  and  forgiv- 
ing, and  kind,  like  himself  "  I  say  unto  you, 
Love  your  enemies,  bless  them  that  curse 
you,  do  good  to  them  that  hate  you,  and  pray 
for  them  which  despitefully  use  you,  and 
persecute  you ;  that  ye  may  be  the  children 
of  your  Father  which  is  in  heaven :  for  he 
maketh  his  sun  to  rise  on  the  evil  and  on  the 
good,  and  sendeth  rain  on  the  just  and  on  the 
unjust."  Be  ye  therefore  merciful,  even  as 
your  Father  which  is  in  heaven  is  merciful. 

You  would  do  well  to  keep  in  view  some 
of  your  fellow-creatures,  who  feel  that  it  is 
more  blessed  to  give  than  to  receive.  Think 
of  a  Howard,  a  Thornton,  a  Reynolds.  But 
in  Him  the  fatherless  findeth  mercy.  God 
is  love.  We  cannot  equal  him.  But  it  is 
our  happiness  to  resemble.  He  that  dwelleth 
in  love,  dwelleth  in  God,  and  God  in  him. 
"  Put  on  therefore,  as  the  elect  of  God,  holy 
and  beloved,  bowels  of  mercies,  kindness, 
humbleness  of  mind,  meekness,  longsuffer- 
ing;  forbearing  one  another,  and  forgiving 
one  another,  if  any  man  have  a  quarrel  against 
any :  even  as  Christ  forgave  you,  so  also  do 
ye.  And  above  all  these  things,  put  on 
charity,  which  is  the  bond  of  perfectness  " 


JUNE  17. 

'  The  breath  of  our  nostrils,  the  anointed  oj 
the  Lord,  was  taken  in  their  pits,  ~of  -whom 
we  said,  Under  his  shadow  we  shall  live 
among  the  heathen." — Lam.  iv.  20. 

Some  commentators  suppose  that  these 
words  are  intended  to  apply  to  the  Saviour — 
We  see  no  ground  for  this  conclusion.  Others 
imagine  that  there  may  be  a  reference  to  him 
under  the  case  of  Zedekiah.  However  this 
may  be,  the  passage  may  be  used — not  to 
prove  any  doctrine,  but  to  remind  us  of  several 
things  pertaining  to  the  Lord  Jesus,  and  fulls 
established  in  the  Scriptures  of  Truth. 

Such  as  his  office — "  The  anointed  of  the 
I-ord :"  the  very  meaning  of  the  word  Mes- 
siah in  the  Old  Testament,  and  of  Christ  in 


JUNE  17. 


163 


the  New.  Prophets,  priests,  and  kkgs  were 
anointed  at  their  consecration.  He  was  all 
these.  And  therefore  he  is  said  to  be  anoint- 
ed with  the  oil  of  gladness  above  his  fellows. 
Here  the  term  imports  majesty  :  and  he  is  the 
King  of  glory ;  the  King  of  saints ;  the  King 
of  nations — "  With  my  holy  oil  have  I  anoint- 
ed him." 

Such  is  the  estimation  in  which  he  is  hol- 
den  by  his  subjects — "The  breath  of  our 
nostrils."  He  is  not  so  regarded  by  others. 
The  world  knew  him  not.  The  Jews  receiv- 
ed him  not.  He  is  now,  as  to  the  multitude, 
despised  and  rejected  of  men.  This  was  the 
case  once  with  his  own  people.  They  ac- 
knowledged it ;  and  look  back  with  shame  and 
sorrow  upon  a  period — and  with  some  of  them 
:t  was  a  long  period,  during  which  he  had  no 
tbrm  nor  comeliness,  nor  any  beauty  that  they 
should  desire  him.  But  he  has  been  reveal- 
ed in  them.  And  now  he  appears  fairer  than 
the  children  of  men,  and  altogether  lovely. 
Faith  makes  him  precious.  He  is  their 
righteousness  and  strength  ;  their  glory  and 
joy ;  all  their  salvation  and  all  their  desire. 
We  may  be  excessive  in  our  attachment  to  a 
creature ;  but  we  can  never  think  too  highly 
of  him.  It  was  idolatry  in  these  Jews  to  call 
their  prince  the  breath  of  their  nostrils ;  but 
Jesus  is  really  and  absolutely  so  to  us.  How 
dear !  How  important !  How  indispensable ! 

"This  flesh  of  mine  might  learn  as  soon 
To  live,  yet  part  with  all  my  blood ; 
To  breathe  when  vital  air  is  gone. 
Or  thrive  and  grow  without  my  food." 

—Such  is  their  expectation  from  him — 
"  Of  whom  we  said,  Under  his  shadow  we 
shall  live  among  the  heathen."  The  Israel- 
ites were  literally  among  the  heathen,  sur- 
rounded as  they  were  with  the  Gentile  na- 
tions. This  was  also  the  case  with  the  first 
Christians.     Yea,  they  were  not  only  encom- 

rsed  by  them,  but  intermixed  with  them, 
one  house  dwelt  an  idolater ;  in  the  next, 
a  worshipper  of  God.  A  Pagan  and  a  Chris- 
tian laboured  together  in  the  same  field,  or 
the  same  manufactory.  We  should  not  un- 
dervalue the  outward  advantages  of  Chris- 
tianity. How  much  more  privileged  are  we, 
than  our  missionary  brethren! — They  live 
under  his  shadow— but  it  is  among  the  hea- 
then! While  we  have  our  Sabbaths,  and 
temples,  and  preachers,  and  our  fellow-Chris- 
tians, with  whom  we  take  sweet  counsel 
together.  Though  there  are  no  heathens 
among  us,  nominally,  and  as  to  dispensation, 
yet  there  are  some  who  know  nothing  doc- 
trinally ;  and  many  who  know  nothing  spiritu- 
ally :  many  who  are  without  God  in  the  world, 
and  who  hate  and  oppose,  as  far  as  they  are 
allowed,  the  religion  we  experience.  And 
how  often  is  a  righteous  soul  vexed  with  the 
filthy  conversation  of  the  ungodly,  and  con- 
strained to  sign,  "  Wo  is  me,  that  I  dwell  in 


Mesech !" — But  whatever  be  the  disadvan- 
tages of  our  condition,  there  is  a  shadow — 
and  his  shadow — under  which  we  can  live ! 
A  shadow  from  the  heat — not  the  shadow  of 
a  summer-cloud  only ;  but  of  a  great  rock  in 
a  weary  land :  the  shadow  of  a  tree  yielding, 
not  only  shade,  but  fruit,  according  to  the  ac- 
knowledgment of  the  Church — "  I  sat  down 
under  his  shadow  with  great  delight,  and  his 
fruit  was  sweet  to  my  taste."  So  it  is  said, 
"  They  that  dwell  under  his  shadow  shall  re- 
turn :  they  shall  revive  as  the  corn,  and  grow 
as  the  vine :  the  scent  thereof  shall  be  as  the 
wine  of  Lebanon."  His  shadow  means  pro- 
tection, and  all  the  blessings  of  his  empire. 
The  reign  of  some  rulers  is  like  the  shadow 
of  a  vulture  over  the  bird  of  prey  ;  or  as  a 
hurricane  over  the  flooded  meadow,  and  the 
stripped  forest  But  let  the  children  of  Zion 
be  joyful  in  their  King.  Blessed  are  all  they 
that  put  their  trust  in  him. 

— Such  is  his  apprehension  and  suffering 
— "  He  was  taken  in  their  pits."  They 
watched  him,  and  persecuted  him  through 
life.  At  length  he  was  betrayed  into  the 
hands  of  his  enemies :  and  they  insulted  him, 
and  crucified  him,  and  laid  him  in  the  grave 
— -Then  his  disciples  said,  M  We  trusted  that 
it  had  been  he  which  should  have  redeemed 
Israel" — "The  breath  of  our  nostrils,  the 
anointed  of  the  Lord,  was  taken  in  their  pits, 
of  whom  we  said,  Under  his  shadow  we  shall 
live  among  the  heathen." 

— But  here  correspondence  becomes  con- 
trast. No  type,  no  image,  no  illustration,  can 
do  justice  to  him :  and  when  examined,  it 
will  always  be  found  to  teach  more  by  unlike- 
liness, than  by  conformity.  Zedekiah's  sub- 
jects had  their  hopes  disappointed  and  de- 
stroyed by  his  arrest;  and  when  carried 
away,  and  imprisoned  at  Babylon,  he  could 
no  longer  defend  or  comfort  them.  But  Jesus 
is  our  hope,  notwithstanding  his  apprehension 
and  death — yea,  and  in  consequence  of  it.  He 
is  made  perfect  through  sufferings.  And  thus 
it  is  that  he  brings  many  sons  unto  glory. 
When  he  fell  into  the  hands  of  his  enemies, 
they  thought  they  had  completely  succeeded. 
But  their  triumph  was  short  He  fell ;  but  in 
dying  he  overcame.  And  then  was  the  judg- 
ment of  this  world,  and  then  was  the  prince 
of  this  world  cast  out  We  therefore  glory 
in  his  Cross ;  there  he  becomes  the  author  of 
eternal  salvation.  He  died  for  us,  and  rose 
again;  and  because  he  lives,  we  shall  live 
also. 

— Let  us,  then,  live  under  his  shadow ;  se- 
curely live;  nobly  live;  joyfully  live— not 
only  having  life,  but  having  it  more  abund- 
antly. 

— And  let  us  invite  others  to  come,  and 
share  with  us.  "In  that  day  shall  ye  call 
every  man  his  neighbour  under  the  vine,  and 
under  the  fig-tree." 


164 


JUNE  18 


JUNE  18. 

"  After  these  things  Paid  departed  from 
Athens,  and  came  to  Corinth  ;  and  found  a 
certain  Jew  named  Aquila,  born  in  Pontics, 
lately  come  from  Italy,  with  his  wife  Priscil- 
la  ;  (because  that  Claudius  had  commanded 
all  Jews  to  depart  from  Home  :)  and  came 
unto  them.  And  because  he  was  of  the  same 
craft,  he  abode  with  them,  and  wrought :  for 
by  their  occupation  they  were  tentmakers." 
Acts  xviii.  1 — 3. 

Aquila  and  Priscilla  were  persons  of  great 
religious  excellence.  They  are  often  men- 
tioned with  commendation  in  the  Epistles,  as 
well  as  in  the  Acts  of  the  Apostles — especial- 
ly where  Paul  says  to  the  Romans,  "  Greet 
Priscilla  and  Aquila,  my  helpers  in  Christ 
Jesus:  who  have  for  my  life  laid  down  their 
own  necks  :  unto  whom  not  only  I  give 
thanks,  but  also  all  the  churches  of  the  Gen- 
tiles." They  were  born  in  Pontus — then  they 
resided  in  Italy — and  were  now  in  business  at 
Corinth.  Hither  they  had  been  driven  by  an 
Imperial  decree ;  and  probably  thought  hard 
of  the  measure  that  banished  them.  But  in 
consequence  of  this  trial  they  became  ac- 
quainted with  Paul,  and  had  him  for  their 
guest,  their  friend,  and  companion.  And 
what  a  companion  must  a  man  of  his  talents 
and  grace  have  been !  And  what  an  advan- 
tage must  they  have  derived  from  his  morn- 
ing and  evening  devotions !  and  his  example ! 
and  his  constant  conversation  !  Surely  they 
would  acknowledge,  It  is  good  for  us  that  we 
nave  been  afflicted. 

The  lives  of  some  have  been  very  change- 
able :  and  in  their  removals,  contrary  to  a 
disposition  to  enjoy  a  fixed  and  permanent 
dwelling,  they  have  been  ready  to  murmur 
and  complain.  But  nothing  occurs  by  chance ; 
and  all  the  ways  of  the  Lord  are  mercy  and 
truth  to  those  that  fear  him.  Let  such  re- 
member, that  they  know  not  what  designs 
God  has  to  accomplish  by  events  of  this  na- 
ture, either  with  regard  to  themselves  or 
with  regard  to  their  connexions.  Let  them 
also  reflect,  that  this  is  not  their  rest ;  and 
view  every  present  residence  as 

"  Preliminary  to  the  last  retreat." 

In  proportion  as  we  look  after  a  better 
country,  and  realize  it  as  our  own,  all  earthly 
situations  will  be  alike  indifferent  to  us — 
yea,  we  shall  find  each  of  them  none  other 
than  the  house  of  God  and  the  gate  of 
Heaven. 

Paul  not  only  lodged  with  them,  but 
wrought :  for  they  were  of  the  same  occupa- 
tion with  himself.  For  though  he  had  been 
educated  at  the  feet  of  Gamaliel,  he  had  been 
bred  to  the  craft  of  tentmaking.  The  Jews, 
whatever  was  their  condition  in  life,  were 
accustomed  to  give  their  sons  a  calling: 


wisely  considering  it  a  prevention  or  idle* 
ness,  a  security  from  temptation,  and  a  re- 
source in  accidental  indigence.  Hence,  of 
their  doctors,  one  was  surnamed  Rabbi,  the 
shoemaker;  another,  Rabbi,  the  baker;  ano- 
ther, Rabbi,  the  carpenter.  Bicaut  say's,  the 
Grand  Seignior,  to  whom  he  was  ambassador, 
was  taught  to  make  wooden  spoons.  Is  this 
degrading  1  Seneca  says,  he  would  rather 
be  sick,  and  confined  to  his  bed,  than  be  un- 
employed. Adam  and  Eve  were  placed  in 
the  garden  to  dress  and  to  keep  it.  And  our 
Saviour  declined  not  working  at  his  supposed 
father's  business.  Paul,  the  chief  of  the 
Apostles,  was  not  ashamed  of  labour.  But,  as 
a  man  of  taste  and  learning,  he  must  have 
been  fond  of  reading ;  and  he  desired  Timothy 
to  bring  him  his  books  and  parchments.  It 
seems,  therefore,  strange  that  his  friends 
should  not  have  indulged  him  with  leisure 
and  entire  freedom  for  his  office  also ;  by  ex- 
empting him  from  manual  toil.  The  work- 
man is  worthy  of  hir.  hire :  and  this  he  al- 
ways claimed  as  a  right,  contending  that 
they  who  preached  tlw  Gospel  should  live  of 
the  Gospel :  adding,  ftiso,  that  no  man  who 
warreth  entangleth  himself  with  the  affairs  of 
this  life. 

But  a  right  is  sometimes  to  be  given  up : 
and  there  is  no  general  rule  but  allows  of  ex- 
ceptions. Priscilla  and  Aquila  were  not  rich, 
and  would  lament  their  inability  to  do  more 
for  their  illustrious  guest.  And  he  had  an 
independence  of  mind,  and  seeing  these  wor- 
thy people  themselves  labouring  to  gain  a 
livelihood,  he  would  not  be  burdensome,  but 
pay  for  his  accommodations.  And  they  are 
mean  souls  who  will  endure  to  be  supported 
by  the  alms,  and  especially  by  the  industry 
of*  others,  when  their  own  hands  are  sufficient 
for  them — They  who  will  not  work  should 
not  eat.  In  a  word,  Paul  knew  the  infancy 
of  the  cause,  and  was  acquainted  with  all  the 
circumstances  of  the  case;  and  acted,  we 
may  be  assured,  with  wisdom  and  prudence. 
Yet  his  conduct  displayed  the  noblest  self-de- 
nial and  zeal. 

There  are  two  places  in  which  he  refers  to 
his  working.  The  first  shows  the  degree  in 
which  he  toiled,  often — after  teaching,  sitting 
up  late  at  night — "  Ye  remember,  brethren, 
our  labour  and  travail :  for  we  laboured  night 
and  day,  because  we  would  not  be  charge- 
able unto  you."  The  second  tells  us  that  his 
aim  was  not  only  to  support  himself,  but  to  be 
able  to  succour  others — "  Ye  yourselves 
know  that  these  hands  have  ministered  to  my 
necessities,  and  to  them  that  were  with  me. ' 
What  a  soul  had  this  man !  And  how  well 
could  he  add — "  I  have  showed  you  all  things 
how  that  so  labouring  ye  ought  to  support 
the  weak,  and  to  remember  the  words  of  the 
Lord  Jesus,  how  he  said,  It  is  mi  re  blessed  tr 
give  than  to  receive. 


JUNE  19,  20. 


itfo 


JUNE  19 


11  Be  strong-  in  the  grace  that  is  in  Christ 
Jesus." — 2  Tim.  ii.  1. 

We  may  have  this  grace,  and  not  be  strong 
m  it  The  reality  is  one  thing ;  the  degree 
is  another.  We  read  of  weak  faith,  as  well 
as  of  strong  faith.  There  are  lambs  in  our  I 
Shepherd's  fold,  as  well  as  sheep:  and  in  our  i 
Father's  house  there  are  little  children,  as 
well  as  young  men.  But  while  there  is  in 
religion  an  infancy  which  is  natural  and 
lovely ;  there  is  also  another  which  is  un- 
locked for  and  offensive — it  is  the  effect  of 
relapse.  It  is  not  of  the  beginning  of  the 
Divine  life,  but  of  an  after  period,  the  Apostle 
speaks,  when,  reproving  the  Hebrews,  he 
says,  "  Ye  are  become  such  as  have  need  of 
milk,  and  not  of  strong  drink"  We  must 
not  despise  the  day  of  small  things.  The  Sa- 
viour himself  does  not  break  the  bruised  reed, 
nor  quench  the  smoking  flax ;  but  he  is  con- 
cerned to  bring  forth  judgment  unto  victory. 
And  while  the  feebleminded  are  to  be  com- 
forted, the  slothful  are  to  be  stimulated ;  and 
all  are  to  be  kept  from  "  settling  upon  their 
lees." 

Every  thing  shows  how  necessary  it  is  to 
be  strong  in  the  grace  that  is  in  Christ  Jesus. 
Your  dangers  require  it — These  are  to  be 
found  in  all  the  relations,  offices,  conditions, 
and  circumstances  of  life.  Your  passions  are 
not  wholly  mortified — There  is  the  sin  that 
yet  dwelleth  in  you — The  world  lieth  in 
wickedness,  and  you  are  passing  through  it — 
Your  adversary,  the  Devil,  goeth  about  seek- 
ing whom  he  may  devour.  How  much  de- 
pends upon  one  instance  of  falling !  And  did 
not  Abraham  equivocate?  Did  not  Moses 
speak  unadvisedly  ?  Did  not  Peter  deny  his 
Lord!  And  what  says  all  this  to  us!  Be 
strong  in  the  grace  that  is  in  Christ  Jesus. 

Your  duties  require  it  You  have  a  fami- 
ly ;  and  with  your  house  you  are  to  serve  the 
Lord.  You  have  a  calling ;  and  in  this  you 
are  to  abide  with  God.  You  have  the  ex- 
ercises of  devotion,  in  which  you  are  to  wor- 
ship God  in  spirit  and  in  truth.  You  have  to 
walk  by  faith,  and  not  by  sight  You  are  to 
have  your  conversation  in  heaven,  while 
every  thing  conspires  to  keep  you  down  to 
earth. 

Your  usefulness  requires  it  You  are  not 
to  live  to  yourselves,  but  to  him  that  died  for 
you,  and  rose  again.  You  are  to  look  not  on 
your  own  things,  but  also  on  the  things  of 
others.  You  are  to  walk  in  wisdom  towards 
them  that  are  without,  and  endeavour  to  win 
souls.  You  are  to  do  good,  as  you  have  op- 
.  portunity,  unto  all  men,  especially  unto  those 
that  are  of  the  household  of  faith. 

Your  trials  require  it  Who  but  must 
reckon  upon  these  in  a  world  like  this  ?  And 
if  you  faint  in  the  day  of  adversity,  your 
"strength  is  small.     To  glorify  God  in  the 


fires,  and  to  recommend  religion  by  its  sup. 
ports  and  comforts,  when  every  thing  else 
fails,  demands  no  small  share  of  grace. 

Your  consolations  require  it  Consolations 
are  not  only  delightful,  but  they  are  even  of 
practical  importance  in  religion.  They  en- 
large the  heart,  and  enliven  zeal,  and  em- 
bolden courage,  and  wean  from  the  world — 
And  you  read  of  a  peace  that  passeth  all  un- 
derstanding! and  a  joy  that  is  unspeakable 
and  full  of  glory  !  Yet  what  do  some  of  you 
know  of  these?  More  grace  would  bring 
more  evidence;  and  raise  you  more  above 
your  fears  and  depressions.  If  ye  will  not 
believe,  surely  ye  shall  not  be  established. 

Death  requires  it.  Other  events  may,  but 
this  must  occur.  It  is  a  melancholy  day  to 
those  that  have  no  God;  and  a  very  serious 
one  to  those  who  have.  To  think  of  it — to 
meet  it — with  triumph — or  even  with  confi- 
dence— will  not  this  call  for  more  grace  than 
you  now  possess?  And  what  is  the  language 
of  all  these  demands?  Despond?  No— but 
be  strong  in  the  grace  that  is  in  Christ  Jesus. 
Without  him  you  can  do  nothing :  but  through 
his  strengthening  of  you,  you  can  do  all 
things. 

Best  not  therefore,  in  any  present  attain- 
ment Like  Paul,  forget  the  things  that  are 
behind,  and  reach  forth  unto  those  that  are 
before.  It  is  to  be  lamented  that  we  are 
easily  dissatisfied  where  we  ought  to  be  con- 
tent ;  and  content  where  we  ought  to  be  dis- 
satisfied. In  temporal  matters  we  should 
have  our  conversation  without  covetousness, 
and  be  content  with  such  things  as  we  have. 
But  here,  alas !  we  are  avariciously  anxious. 
And  though  three  feet  are  enough  for  us  in 
the  cradle,  and  seven  in  the  grave,  nothing 
will  hardly  satisfy  us  between.  But  in  spi- 
ritual things,  with  what  trifling  acquisitions 
are  we  contented !  Yet  here  it  is  even  our 
duty  to  be  covetous,  to  be  ambitious !  And 
as  before  us  lies  an  infinite  fulness,  and  we 
are  not  straitened  in  our  resources,  let  us  not 
be  straitened  in  our  desires  and  expectations : 
let  us  ask,  and  receive,  that  our  joy  may  bn 
full. 


JUNE  20. 

"  Thou  hast  given  me  the  heritage  of  those  tha. 
fear  thy  Name." — Psalm  lxi.  5. 
So  then,  they  that  fear  God  have  an  he- 
ritage. All  of  them  have  not  an  heritage  in 
the  world.  And  they  need  not  be  ashamed 
to  own  it :  they  have  the  honour  of  conformity 
to  their  Lord  and  Saviour,  who  had  not  where 
to  lay  his  head.  And  though  they  have  no- 
thing, they,  yet  possess  all  things—"  I  know 
thy  poverty;  but  thou  art  rich."  Indeed, 
even  as  to  temporal  good,  they  are  above 
others.  He  blesses  their  bread  and  then- 
water;  and  bread  and  water,  with  the  ftvout 


16« 


JUNE  21. 


of  God,  are  dainties.  And  a  little  that  a  righ- 
teous man  hath,  is  better  than  the  riches  of 
many  wicked.  It  is  not  only  sweeter,  but 
safer,  and  will  go  further.  The  grace  of  God 
will  make  a  little  go  a  great  way.  This  we 
have  often  seen ;  and  we  should  have  been 
amazed  how  some  individuals,  with  their  very 
slender  means,  could  make  a  decent  appear- 
ance, and  pay  their  way,  and  have  a  trifle  to 
give  to  him  that  needeth — did  we  not  know 
that  the  secret  of  the  Lord  was  upon  their 
tabernacle.  Godliness,  also,  with  content- 
ment, is  great  gain.  Contentment  is  a  kind 
of  self-sufficiency.  It  does  not  allow  us  to 
want  what  Providence  denies.  And  who, 
whatever  be  his  affluence,  can  be  more  than 
content?  A  man  is  satisfied  with  much  less 
in  a  journey,  than  he  has  at  home.  Now  re- 
generation makes  a  man  a  stranger  and  a  pil- 
grim upon  earth :  and  then  reason,  as  well  as 
faith,  says  to  him, 

"  Turn,  pilgrim,  turn  ;  thy  cares  forego ; 
All  earth-born  cares  are  wrong: 
Man  wants  but  little  here  below; 
Nor  wants  that  little  long." 

But  as  to  spiritual  good,  they  may  well  say, 
The  lines  are  fallen  unto  me  in  pleasant 
places ;  yea,  I  have  a  goodly  heritage.  For 
the  Lord  is  the  portion  of  their  inheritance, 
and  of  their  cup.  His  testimonies  are  their 
heritage  for  ever ;  and  they  find  them  the  re- 
joicing of  their  hearts.  All  the  exceeding 
great  and  precious  promises  are  theirs.  And 
theirs  is  the  inheritance  incorruptible  and  un- 
defined, and  that  fadeth  not  away,  reserved  in 
heaven  for  them.  Compared  with  this,  what 
was  the  heritage  of  a  Jew  in  Canaan1?  of 
Adam  in  Paradise?  What  is  the  heritage 
of  a  crowned  worldling?  of  an  angel  in  glory  ? 
Yet  this  is  as  true  as  it  is  wonderful — "  This 
is  the  heritage  of  the  servants  of  God  ;  and 
their  righteousness  is  of  me,  saith  the  Lord." 

For  this  heritage  is  not  obtained  by  force, 
nor  by  purchase,  nor  by  desert;  but  by  bounty 
and  grace — It  is  "  given." 

And  we  may  know  that  we  possess  it. 
David  speaks  without  any  hesitation — Thou 
hast  given  me  the  heritage  of  those  that  fear 
thy  Name. 

Oh  that  I  could  read  my  title  clear.  Praise 
waiteth  for  thee,  O  God,  in  Zion.  I  lohg  to 
be  able  to  praise  thee  as  the  health  of  my 
countenance,  and  my  God.  Say  unto  my 
soul,  I  am  thy  salvation.  And  show  me  a 
token  for  good. 

Above  all,  as — whatever  they  may  doubt 
or  fear — blessed  are  they  that  do  hunger  and 
thirst  after  righteousness,  for  they  shall  be 
filled ;  enable  me — if  I  cannot  say  with  confi- 
dence, Thou  hast  given  me  the  heritage  of 
those  that  fear  thy  Name ;  enable  me  to  pray, 
with  supreme  desire,  "  Remember  me,  O 
Lord,  with  the  favour  that  thou  bearest  unto 
thy  people :  O  visit  me  with  thy  salvation ; 
that  1  may  see  the  good  of  thy  chosen,  that  I 


may  rejoice  in  the  gladness  of  thy  nation,  tlial 
I  may  glory  with  thine  ir-heritance  " 


JUNE  21. 

"  Neither  trive  place  to  the  Devi  I. 
~Eph.  iv.  27. 

If  this  admonition  be  connected  with  the 
words  immediately  preceding — "  Be  ye  angry, 
and  sin  not :  let  not  the  sun  go  down  upon 
your  wrath ;"  the  Apostle  intimates  that  sin- 
ful passion  arises  from  the  influence  of  the 
Devil ;  and  that,  when  it  prevails,  we  give 
up  ourselves  to  his  power.  And  can  there 
be  a  truer  specimen  of  hell  than  a  man  in  a 
state  of  fury  and  revenge  ? 

But  there  is  nothing  in  the  case  that  re- 
quires us  to  confine  the  address  to  the  repul- 
sion of  wrath.  The  truth  is,  that  Satan  has 
access  to  us,  and  in  various  ways  is  always 
endeavouring  to  encroach  upon  us;  and  it 
must  be  our  object  to  repel  him.  The  image 
is  familiar  and  striking.  If  an  enemy  was 
trying  to  enter  your  field,  your  garden,  or 
your  house,  you  would  withstand  him :  for 
you  would  see,  that  as  you  yielded,  he  ad- 
vanced. In  every  successful  temptation,  Sa- 
tan gains  upon  us,  and  takes  a  position  which 
we  ought  to  have  kept. 

With  the  philosophy  of  this  subject  wo 
have  nothing  to  do,  but  only  with  the  fact  it- 
self The  sacred  writers  as  much  support  the 
doctrine  of  diabolical  agency  as  of  divine. 
They  make  use  of  the  same  terms  and  phrases 
in  the  one  case  as  in  the  other.  Is  God  said 
to  open  the  eyes  of  our  understanding  ?  Satan 
is  said  to  blind  the  minds  of  them  that  believe 
not.  Is  God  said  to  work  in  us  to  will  and  to 
do  ?  Satan  is  the  spirit  that  now  worketh  in 
the  children  of  disobedience.  Are  Christians 
filled  with  the  Spirit?  Why,  says  Peter  to 
Ananias,  has  Satan  filled  thine  heart  ? 

But,  while  the  fact  is  proved,  nothing  ia 
said  of  the  mode  in  which  his  operations  are 
carried  on.  We  cannot  think,  however,  that 
it  is  always  done  personally  and  immediately. 
This  would  involve  an  impossibility.  If  he 
were  thus  soliciting  every  individual  in  every 
part  of  the  earth  at  the  same  time,  and  hi? 
work  is  always  going  on,  he  must  be  omni- 
present and  omniscient  But  he  is  the  god  of 
this  world ;  and  having  under  him  all  that  is 
in  the  world,  the  lust  of  the  flesh,  the  lust  of 
the  eye,  and  the  pride  of  life ;  and  having  all 
the  errors  and  the  wickedness  which  he  has 
introduced  into  our  region  to  make  use  of; 
and  such  a  depraved  nature  as  ours  to  work 
upon — he  has  power  enough  to  employ  medi 
ately  for  all  his  purposes.  The  bird  need  not 
be  afraid  of  the  fowler  if  he  keeps  away  from 
his  gun  and  his  snare ;  for  he  is  not  in  much 
danger  from  his  fingers.  How  is  the  fish 
taken  ?  The  angler  does  not  wade  into  the 
water,  and  seize  it  in  his  hand.     He  doen  no 


JUNE  22. 


167 


even  see  his  prey :  but  he  reaches  it,  and  se- 
cures it,  by  a  baited  hook  at  the  end  of  his 
line,  and  his  rod.  Yet  he  catches  the  fish ; 
and  would  do  the  same  if  his  instrument  was 
a  mile  long. 

There  are  many  reasons  why  we  should 
not  give  place  to  the  Devil.  One  is,  because 
his  designs  are  always  bad.  He  may  trans- 
form himself  into  an  angel  of  light  And  he 
may  endeavour  to  introduce  his  evils  and  mis- 
chiefs under  specious  names:  representing 
covetousness  as  laying  up  for  children ;  and 
pride  as  dignity ;  and  revenge  as  a  becoming 
spirit ;  and  trimming  in  religion  as  prudence ; 
and  conformity  to  the  world  as  winning  others 
-  -Thus  we  are  hardened  through  the  deceit- 
fulness  of  sin.  But  we  ought  not  to  be  igno- 
rant of  Satan's  devices.  We  read  of  his  depths 
and  his  wiles.  And  God  in  his  word  tears 
off  all  his  disguises ;  and  shows  us  at  once  that 
his  aim  is  only  to  ensnare,  and  enslave,  and 
rob,  and  degrade,  and  wound,  and  destroy. 
He,  therefore,  that  yields,  wrongeth  his  own 
soul,  and  loves  death. 

Another  is,  because  the  more  you  give 
way,  the  more  advantage  he  has  over  you. 
It  will  always  be  found  much  more  easy  to 
keep  him  out  than  to  get  him  out  When  the 
Moors  were  admitted  into  Spain,  they  staid 
there  for  more  than  six  hundred  years,  in 
spite  of  every  groan  and  effort — so  much  har- 
der is  expulsion  than  exclusion. 

Let  us  therefore  avoid  parleying  with  this 
enemy.  He  will  rise  in  his  demands  with 
every  concession.  He  is  not  to  be  treated 
with,  but  rejected.  Let  us  guard  against  be- 
ginnings ;  they  increase  unto  more  ungodli- 
ness. In  this  down-hill  course  we  easily  pro- 
ceed from  evil  to  evil.  When  a  person  walks 
out  in  the  morning  clean  in  his  apparel,  he  is 
cautious  how  he  treads ;  and  the  first  soil  he 
contracts  affects  him :  but  the  second  offends 
him  less ;  and  the  third  much  less  still ;  till  he 
says,  "  It  matters  not  now" — and  heedlessly 
dashes  on.  The  youth  is  not  profligate  at 
once:  but  evil  communications  corrupt  good 
manners.  The  first  time  he  complies  with  a 
temptation  he  feels  a  reluctance,  and  after 
the  crime  is  committed,  his  conscience  smites 
him.  But  a  degree  of  this  is  overcome  by 
every  subsequent  repetition:  and  the  pro- 
fkner  of  the  Sabbath,  and  the  drunkard,  and 
the  sensualist,  go  boldly  on,  waxing  worse 
and  worse.  One  sin  naturally  leads  to  ano- 
ther ;  prepares  for  another ;  pleads  for  another ; 
and  renders  another  necessary,  either  by  way 
of  finish  or  concealment  Thus  David,  to 
hide  his  adultery,  commits  murder ;  and  then 
impiously  ascribes  this  to  the  providence  of 
God— "The  sword  smiteth  all  alike!" 

Another  reason  is,  because  you  need  not 
yield.  You  are  not  forced.  If  the  Devil  com- 
pelled you,  he  would  also  justify  you  ;  for 
there  can  be  no  guilt  where  there  is  no  liber- 
ty     The  motives  to  sin  can  never  be  so  great 


as  the  arguments  tc  forbear.  What  can  weigh 
for  a  moment  against  the  authority  of  an  In- 
finite Being  on  whom  we  entirely  depend  ! 
And  what  is  any  indulgence  or  suffering, 
compared  with  endless  happiness  or  misery! 
Would  God  have  enjoined  upon  us  a  thing 
that  is  impracticable  ?  And  is  not  his  grace 
sufficient  for  us  ?  And  is  it  not  attainable  by 
us?  Is  not  his  promise  true;  Ask,  and  it 
shall  be  given  you  ?  And  in  the  history  and 
experience  of  his  people  in  all  ages,  do  we 
not  see  proof  of  this  ?  Have  not  multitudes 
in  the  same  condition,  ^exposed  to  the  same 
perils,  feeling  the  same  weaknesses  and  de- 
pravity, been  more  than  conquerors? 

Finally,  resistance  is  the  way  to  success, 
and  insures  it  Hence,  says  God,  resist  the 
Devil,  and  he  will  flee  from  you.  Can  God 
be  mistaken  ?  Can  he  deceive  ?  And  does 
not  every  one  know  that  persons  slacken  in 
any  course  or  action,  in  proportion  as  they 
want  encouragement  ?  For  hope  is  the  main- 
spring of  motion.  If  a  beggar  be  relieved, 
however  slenderly  or  seldom,  he  will  in  ex 
tremity  repair  to  the  door  again — but  not  it 
he  be  positively  and  invariably  refused. 

Resist  therefore,  steadfastly  ;  and  show 
that  you  are  in  earnest  and  determined.  For 
there  is  a  heartless  undecided  refusal  that  in- 
vites renewed  application — or  at  least  does 
not  shut  the  door  entirely  against  importu- 
nity. If  Satan  cannot  look  into  the  heart,  he 
is  acquainted  with  the  ways  in  which  it  shows 
itself;  and  is  sure  to  know  whether  there  is 
a  latent  wandering  after  what  is  professedly 
renounced — and  so  will  be  led  to  watch  his 
opportunity,  and  work  his  means. 

— But  the  Apostle  adds,  Resist  him  stead- 
fastly— in  the  faith.  There  is  no  fighting  on 
a  quagmire.  Faith  furnishes  the  only  solid, 
the  only  safe  ground  on  which  we  can  con- 
tend. Faith  clothes  us  with  the  whole  ar- 
mour of  God.  Faith  connects  us  with  the 
Captain  of  our  salvation,  without  whom  we 
can  do  nothing ;  but  through  whose  strength- 
ening of  us  we  can  do  all  things — 

"  And  Satan  trembles  when  he  sees 
The  weakest  saint  upon  his  knees." 

"  A  friend  and  helper  so  divine 
Doth  my  weak  courage  raise : 
He  makes  the  glorious  vict'ry  mine 
And  his  shall  be  the  praise." 


JUNE  22. 
"  He  left  Judea,  and  departed  again  into  Ga- 
lilee.    And  he  must  needs  go  through  Sama- 
ria."— John  iv.  3,  4. 

For  two  reasons.  Because  Samaria  lay  in 
his  passage — and  because  he  had  in  design 
the  conversion  of  this  poor  woman.  We  can- 
not imagine  an  event  of  sucn  magnitude  in 
itself— for  there  is  joy  in  the  presence  of  the 
angels  of  God  over  one  sinner  that  repent eth ; 
and  attended  with  such  consequences  as  tliia 


168 


JUNE  £t, 


was — for  it  involved  the  salvation  also  of 
many  of  the  Samaritans ;  we  cannot  imagine 
that  such  an  event  was  accidental.  Nothing 
takes  place  by  chance  in  our  most  common 
affairs — and  is  the  conversion  of  a  soul  for 
everlasting  blessedness  a  casualty  1 

In  the  recovery  of  sinners  the  grace  of  God 
is  equally  necessary  and  illustrious.  By  grace 
are  we  saved  through  faith ;  and  that  not  of 
ourselves,  it  is  the  gift  of  God :  not  of  works, 
lest  any  man  should  boast :  for  we  are  his  work- 
manship, created  in  Jesus  Christ.  And  in  the 
conversion  Jesus  here  accomplished,  we  have 
an  example  of  this  grace.  An  example  of 
its  freeness ;  of  its  gentleness ;  of  its  power ; 
and  of  its  effects. 

Of  its  freeness — in  selecting  this  wicked 
wretch,  in  spite  of  her  unworthiness,  and  with- 
out her  desire ;  and  making  her  not  only  the 
partaker,  but  the  instrument  of  his  goodness. 

Of  its  gentleness — in  having  recourse  to 
no  means  of  alarm ;  no  violence.  T  o  angel 
appears  with  a  drawn  sword  ;  no  lightnings 
flash ;  no  thunder  rolls ;  no  threatening  terri- 
fies. All  is  mercy,  all  is  mildness:  and  he 
employs  circumstances  the  most  natural  and 
suitable,  to  bring  her  to  conviction,  and  to  in- 
duce her  to  pray. 

Of  its  power — in  the  victory  it  gained  over 
the  corruptions  of  her  heart  If  there  be  a 
moral  disorder  that  seems  incurable;  or  an 
evil  capable  of  resisting  all  reasoning  and 
motive ;  it  is  the  spirit  of  impurity.  But  be- 
hold here  a  new  creature !  She  is  not  only 
pardoned,  but  renewed;  and  the  change 
wrought  at  once ! 

Of  its  effects — She  not  only  believes  with 
the  heart,  but  confesses  with  the  mouth.  She 
is  not  only  enlightened,  but  inflamed.  No 
sooner  has  she  gained  good,  than  she  is  con- 
cerned to  do  good.  Personal  religion  becomes 
social.  She  cannot  for  a  moment  keep  from 
others  what  she  has  seen  and  heard  herself — 
What  benevolence!  What  zeal!  What 
urgency  !  What  fortitude  !  "  The  woman 
then  left  her  waterpot,  and  went  her  way 
into  the  city,  and  saith  to  the  men,  Come, 
see  a  man  which  told  me  all  things  that  ever 
I  did :  is  not  this  the  Christ!" — And  what  suc- 
cess too !  For  they  who  speak  from  experi- 
ence seldom  speak  in  vain.  "  Then  they 
went  out  of  the  city,  and  came  unto  him." 
Some  of  these  might  have  accompanied  her 
from  curiosity ;  and  some  from  the  mere  con- 
tagion of  example :  but  not  a  few  were  deeply 
and  savingly  impressed.  "  And  many  of  the 
Samaritans  of  that  city  believed  on  him,  for 
the  saying  of  the  woman,  which  testified, 
He  told  me  all  that  ever  I  did.  So,  when  the 
Samaritans  were  come  unto  him,  they  be- 
sought him  that  he  would  tarry  with  them : 
and  he  abode  there  two  days." 

The  sight  of  this  had  so  affected  our  Sa- 
viour as,  it  would  seem,  to  take  away  his  ap- 
petite.   He  had  N^n  hungry    as  well  as 


thirsty ;  and  the  disciples  had  gone  away  mrc 
the  city  to  buy  meat.  But  when  they  re- 
turned, and  prayed  him,  saying,  Master,  eat ; 
he  said  unto  them,  I  have  meat  to  eat  that  ye 
know  not  of.  And  when  they  said  one  to  an- 
other, Hath  any  man  brought  him  aught  to 
eat  1  he  said,  "  My  meat  is  to  do  the  will  of 
Him  that  sent  me,  and  to  finish  his  work." 
What  a  repast  have  I  had  since  you  left  me ' 
A  poor,  sinful  Samaritaness  has  been  here 
And  I  have  manifested  myself  to  her.  And 
under  the  impression,  she  has  hastened  to  in- 
form and  invite  her  neighbours  to  come  and 
hear  me — and  has  prevailed  !  "  Say  not  ye, 
there'  are  four  months,  and  then  cometh  har- 
vest J"  But  see  the  encouragement  you  have 
to  scatter  the  seeds  of  divine  truth.  "  Lift  up 
your  eyes,  and  look  on  the  fields" — See  the 
woman  and  her  company  coming  over  yonder 
plain — "  for  they  are  already  white  unto  har- 
vest." Here  the  success  is  so  immediate,  that 
"  the  sower  and  the  reaper  rejoice  together." 
And  so  it  is  written — "  Behold,  the  days  come, 
saith  the  Lord,  that  the  ploughman  shall  over- 
take the  reaper,  and  the  treader  of  grapes  him 
that  soweth  seeds ;  and  the  mountains  shall 
drop  sweet  wine,  and  all  the  hills  shall  melt" 


JUNE  23. 

"  The  Lord  -will  give  strength  unto  his  people} 

the  Lord  will  bless  his  people  -with  peace." 

Psalm  xxix.  11. 

The  God  of  Nature  gave  David  a  fine  po- 
etical talent.  And  he  employed  it  like  a  good 
man,  for  his  own  improvement,  and  the  profit 
of  many.  It  is  well  to  take  advantage  of  the 
excitement  of  any  present  feeling ;  and  to  give 
it  a  religious  direction ;  according  to  the  ad- 
monition of  the  Apostle  James,  Is  any  af- 
flicted! let  him  pray.  Is  any  merry?  let  him 
sing  psalms.  David  did  this ;  for  he  was  ac- 
customed to  put  his  sentiment  into  verse,  on 
the  occurrence  of  any  interesting  or  signifi- 
cant event.  Many  of  his  psalms  took  their 
rise  from  a  trouble  or  a  deliverance  he  had 
just  experienced.  The  thirty-first  psalm  was 
written  at  the  dedication  of  his  new  house. 
The  one  hundred  and  fourth  was  a  spring 
meditation.  The  eighth  is  a  night  scene. 
The  nineteenth  a  morning  piece.  The  lines 
before  us  were  composed  in  a  thunder-storm. 

Thunder  is  one  of  the  sublimest  dispJays  oi 
Deity.  It  generally  produces  fearfulness  and 
terror.  Caligula,  the  Emperor,  at  the  hearing 
of  it  would  creep  into  any  hole  or  corner. 
But  such  a  man  should  reflect  that  if  God  has 
a  mind  to  kill  him,  he  can  do  it  without  rais- 
ing Nature  into  a  storm — his  breath  is  in  his 
nostrils:  he  is  crushed  before  the  moth— 
"  Thine  eye  is  upon  me,  and  I  am  not !"  And 
we  should  do  well  to  think  of  a  more  dreadful 
event.  This  did  Baxter.  When  a  storm 
came  op  as  he  was  preaching,  and  the  con 


JUNE  24 


169 


gregation  was  obviously  disconcerted  and  dis- 
mayed; he  paused,  and  then  said,  "  Men  and 
brethren,  we  are  assembled  here  to  prepare 
for  that  hour,  when  the  heavens,  being  on  fire, 
shall  be  dissolved,  and  the  elements  shall 
melt  with  fervent  heat ;  fhe  earth  also,  and 
itll  the  works  that  ar^  therein,  shall  be  burnt 
up." 

All  greatness  is  comparative.  David  there- 
fore naturally  addresses  "The  mighty" — as 
much  as  to  say  to  them — You  are  flattered 
Mid  feared ;  but  what  is  the  greatest  of  you 
before  Him !  Think  of  the  Thunderer,  and 
adore.  "  Give  unto  the  Lord,  O  ye  mighty, 
give  unto  the  Lord  glory  and  strength.  Give 
unto  the  Lord  the  glory  due  unto  his  name ; 
worship  the  Lord  in  the  beauty  of  holiness. 
The  voice  of  the  Lord  is  upon  the  waters : 
the  God  of  glory  thundereth :  the  Lord  is  upon 
many  waters.  The  voice  of  the  Lord  is  pow- 
erful ;  the  voice  of  the  Lord  is  full  of  majesty. 
The  voice  of  the  Lord  breaketh  the  cedars; 
yea,  the  Lord  breaketh  the  cedars  of  Lebanon. 
He  maketh  them  also  to  skip  like  a  calf;  Le- 
banon and  Sirion  like  a  young  unicorn,  ^he 
voice  of  the  Lord  divideth  the  flames  of  fire. 
The  voice  of  the  Lord  shaketh  the  wilderness; 
the  Lord  shaketh  the  wilderness  of  Kadesh. 
The  voice  of  the  Lord  maketh  the  hinds  to 
caVve,  and  discovereth  the  forests."  Here  let 
the  mind  review  the  description ;  and  we  shall 
aee  how  truly  and  vividly  David's  imagination 
marked  and  pourtrayed  the  circumstances  and 
effects  of  the  phenomenon — 

He  then  leads  us  from  the  uproar  of  Na- 
ture, to  the  small  still  voice  of ^grace.  He 
retires  with  us  into  the  sanctuary  of  God, 
there  to  testify  the  glory  of  his  goodness; 
and  to  calm  and  cheer  us  with  the  assurance 
of  his  providential  empire  over  all  the  com- 
motions of  life,  and  his  attention  to  the 
welfare  of  his  people :  "  And  in  his  temple 
doth  every  one  speak  of  his  glory.  The 
Lord  sitteth  upon  the  flood ;  yea,  the  Lord 
sitteth  King  for  ever.  The  Lord  will  give 
strength  unto  his  people ;  the  Lord  will  bless 
his  people  with  peace." 

But  this  promise,  you  say,  is  made  to  "  his 
people."  It  is.  But  be  not  afraid.  Perhaps 
they  will  not  be  found  so  unlike  yourselves 
as  you  imagine.  It  is  here  implied,  that 
they  are  weak  and  distressed.  They  want 
strength  and  peace.  And  both  these  bless- 
ings are  insured. 

Are  they  by  nature  without  strength'!  and 
have  they  from  experience  a  growing  con- 
viction of  their  inability?  Yet  with  all  this 
sense  of  weakness,  have  they  trials  to  en- 
dure 1  duties  to  perform  1  a  race  to  run  ?  a 
warfare  to  accomplish]  As  their  day,  so 
shall  their  strength  be.  His  grace  is  suffi- 
cient for  them.  Let  the  weak  say,  I  am 
strong. 

Do  they  need  rest  and  refreshing  1  The 
God  of  peace  shall  give  them  peace  always 
Y  15 


by  all  means.  Not  worldly  peace.  He  has 
nowhere  absolutely  engaged  to  give  this — 
We  say  absolutely;  for  if  it  be  good  for  them, 
they  shall  not  want  it ;  for  they  shall  want 
no  good  thing.  But  there  is  a  peace  as  far 
exceeding  every  other  as  the  soul  surpasses 
the  body,  and  eternity  exceeds  time — the 
peace  of  God,  which  passeth  all  understand- 
ing, and  which  keeps  the  heart  and  mind 
through  Christ  Jesus.  This  does  not  depend 
upon  outward  things.  In  the  world,  says  the 
Saviour,  ye  shall  have  tribulation,  but  in  me 
ye  shall  have  peace.  And  hence,  as  when 
weak  they  are  strong — so,  though  sorrowful, 
they  are  always  rejoicing. 

Yet  it  is  only  the  beginning  of  it  they 
have  here.  At  death  they  enter  into  peace 
fully.  Every  enemy  is  then  vanquished. 
The  din  of  war  is  heard  no  more.  The  dan- 
gerous, treacherous,  raging,  sickly  sea  is 
crossed — And  then  are  they  glad  because 
they  be  quiet.  So  he  bringeth  them  unto 
their  desired  haven. 


JUNE  24 

"  He  departed  thence,  and  entered  into  a  trr- 
tain  man's  house,  named  Justus,  one  thai 
■worshipped  God,  -whose  house  joined  hard  t» 
the  synagogue.  And  Crispus,  the  chief  ru 
ler  of  the  synagogue  believed  on  the  Lord 
•with  all  his  house  ;  and  many  of  the  Corin- 
thians hearing  believed,  and  -were  baptized." 
Acts  xviii.  7,  8. 

This  was  at  Corinth.  Here  he  continued 
a  year  and  six  months,  assured  that  the  Lord 
had  much  people  in  that  city.  At  first  he 
reasoned  in  the  synagogue  every  Sabbath, 
and  persuaded  the  Jews.  But  upon  theii 
opposing  and  rejecting  him,  he  sought  ano- 
ther place  to  teach  in.  It  was  not  a  build- 
ing appropriated  to  public  worship.  At  this 
time,  and  long  after  this,  the  Christians  had 
no  such  edifices.  They  assembled  wherevei 
they  could  find  an  accommodation.  The  spot 
was  indeed  consecrated — not  by  a  religious 
ceremony — but  by  the  presence  of  God  and 
the  service  itself.  The  Saviour  himself  at- 
tached no  holiness  to  walls  or  ground  :  but 
said,  Where — let  it  be  where  it  will — two 
or  three  are  gathered  together  in  my  Name, 
there  am  I  in  the  midst  of  them.  He 
preached  not  only  in  the  Temple,  and  in  the 
synagogue ;  but  in  the  private  dwelling,  and 
by  the  way-side,  and  in  the  mountain,  and  on. 
board  a  ship.  And  his  Apostles  followed  his 
example;  and  every  where  lifted  up  hdy 
hands  without  wrath  and  doubting. 

The  house  Paul  now  entered  belonged  to 
a  worshipper  of  God  whose  name  was  Jus- 
tus; and  it  joined  hard  to  the  synagogue. 
The  nearer  the  church,  the  proverb  is,  the 
farther  from  God.  This  is  founded  on  the 
observation,  that  what  men  can  easily  reach 


170 


JUNE  25. 


and  enjoy,  they  often  neglect.  And  who  are 
they  that  come  late  to  the  sanctuary  ?  Not 
those  from  a  distance,  but  they  who  live  near. 
Who  are  absent  in  bad  weather?  Those 
who  have  carriages,  or  can  procure  vehicles ; 
not  they  who  come  on  foot.  Who  most  fre- 
quently excuse  their  non-attendance  I  The 
strong  and  healthful ;  not  the  indisposed  and 
weak.  Who  sleep  during  the  service  1  Not 
the  poor  and  laborious,  who  have  seldom  an 
hour  of  repose — but  the  lazy  and  genteel, 
who  never  know  what  fatigue  means. 

It  was  a  trial  of  principle  in  this  man  to 
open  his  house  to  Paul.  It  would  create  him 
inconvenience,  and  trouble,  and  expense ;  and 
it  would  draw  upon  him  danger  and  re- 
proach ;  as  it  was  an  open  avowal  of  his  ad- 
herence to  the  cause ;  and  he  knew  that  the 
sect  was  everywhere  spoken  against.  How 
many  professors  of  religion,  yielding  to  their 
selfish  and  dastardly  reasonings,  would  have 
refused.  They  would  have  said — What  will 
people  think  of  me"?  What  will  my  relations 
say  1  And  may  not  my  business  suffer  1  We 
are  never  prepared  for  a  course  of  godliness 
till  we  can  give  up  every  thing  to  God,  espe- 
cially our  paltry  reputation,  as  our  worldly 
profit.  Bunyan,  with  as  much  truth  as  ge- 
nius, places  all  the  pilgrims  under  the  con- 
duct of  Mr.  Great-Heart.  It  is  to  intimate 
that  we  shall  need  courage  every  step  of  the 
way  to  the  Shining  City.  Let  us  consult 
not  with  flesh  and  blood,  but  only  with  con- 
viction ;  and  go  forth  to  the  Saviour  without 
the  camp,  bearing  his  reproach.  We  shall 
then,  not  only  retain  peace  of  mind,  but 
please  Him  whose  lovingkindness  is  better 
than  life.  Did  Obed-edom  repent  of  taking 
in  the  ark?  The  Lord  blessed  his  house,  and 
all  that  pertained  to  him.  Who  was  ever  a 
loser  by  any  thing  he  did  for  the  cause  of 
God  ?  Who  can  be  a  loser  while  He  re- 
mains true  who  has  said,  Them  that  honour 
me  I  will  honour.  They  shall  prosper  that 
love  Zion? 

What  Justus  did  in  accommodating  Paul, 
rewarded  and  dignified  him;  and  it  is  now 
told  for  a  memorial  of  him.  How  must  it 
have  delighted  him  to  see  the  good  that  was 
done  under  his  own  roof!  There  is  joy  in 
the  presence  of  the  angels  of  God  over  one 
sinner  that  repenteth.  But  here  a  man  of 
some  rank  and  influence,  Crispus,  the  chief 
ruler  of  the  synagogue,  believes — nor  is  this 
all.  His  house  too  is  added  to  the  Lord ! 
Yea,  and  many  of  the  Corinthians,  hearing, 
believe  and  are  baptized  ! 

Yet  Paul  baptized  but  few  of  them.  And 
when  he  wrote  his  epistle  to  these  people,  he 
rejoiced  in  the  fact.  This  has  puzzled  those 
who  look  upon  the  dispensation  of  the  sacra- 
ments, so  called,  as  by  far  the  most  honoura- 
ble and  sacred  part  of  the  ministerial  function. 
And  in  all  our  churches  persons  are  allowed 
In  preach  before  they  ar  3  authorized  to  ad- 


minister what  are  called  divine  ordinances 
And  many  reasons  have  been  alleged  to  ac- 
count consistently  with  this — for  Paul's 
conduct  in  thanking  God,  that  in  all  the  time 
he  staid  here,  and  notwithstanding  the  multi- 
tude of  converts,  he  had  only  baptized  Cris- 
pus and  Gaius,  and  the  household  of  Stepha- 
nus.  But  the  reason  he  himself  assigns 
overturns  an  unscriptural  notion  and  practice 
— He  had  devolved  upon  others  the  baptism 
of  the  new  converts,  because,  says  he,  Jesus 
Christ  sent  me  not  to  baptize — which  out- 
ward form  could  be  dispensed  by  others  of 
inferior  station  and  talent :  but — which  is  by 
far  the  most  important  and  difficult  part  of 
my  office — to  preach  the  Gospel. 


JUNE  25. 

"  The  ark  of  the  Covenant  of  the  Lord  -went 
before  them  in  the  three  days1  journey,  to' 
search  out  a  resting  place  for  them." — 
Numb.  x.  33. 

That  is,  the  Lord  did  this.  But  the  Ark 
was  the  symbol  of  his  presence,  and  the  seat 
of  his  residence ;  from  which,  by  the  cloud, 
he  regulated  all  their  movements.  Yet  the 
expression  is  still  metaphorical ;  and  we  must 
not  suffer  the  condescension  of  his  language 
to  injure  the  glory  of  his  perfections.  He 
feels  no  perplexity.  He  never  deliberates ; 
never  examines ;  never  searches :  for  "  there 
is  nothing  that  is  not  manifest  in  his  sight." 
But  as  men  do  this,  and  must  do  this,  if  they 
would  avoid  mistakes,  and  decide  and  act  ju- 
diciously ;  the  Lord  *.hus  intimates — that  his 
wisdom  was  concerned  in  all  their  journey- 
ings;  and  that  his  people  may  keep  their 
minds  in  perfect  peace,  being  stayed  on  him 
— for,  as  strangers  and  pilgrims  on  the  earth, 
he  careth  for  them — they  are  under  his  guid- 
ance— nothing  befalls  them  by  chance.  All 
their  removals,  and  their  rests ;  all  their  situ 
ations,  their  trials,  their  comforts;  are  cho- 
sen for  them  by  the  only  wise  God  their  Sa- 
viour, who  is  always  on  the  look-out  for 
them — "For  the  eyes  of  the  Lord  run  to  and 
fro  throughout  the  whole  earth,  to  show  him- 
self strong  in  the  behalf  of  them  whose  heart 
is  perfect  toward  him." 

He  not  only  leads  his  people  in  the  way 
that  they  should  go,  but  is  concerned  to  af- 
ford them  repose  as  well  as  direction.  Thus, 
in  his  promise  to  Moses  he  said,  "  My  pre- 
sence shall  go  with  thee,  and  I  wi.i  give  thee 
rest."  Thus,  in  the  review  of  his  goodness 
he  says,  by  Jeremiah,  "The  people  which 
were  left  of  the  sword  found  grace  in  the 
wilderness,  even  Israel,  when  I  went  to 
cause  him  to  rest." 

Thus  here  he  searched  out  for  them  a 
resting-place — in  their  journey  and — after 
it.  To  the  forsner  Moses  refers,  when  he 
says,  "  The  Lord  your  God  went  in  the  way 
before  you,  to  search  you  out  a  place  to  pitch 


JUNE  26. 


171 


your  tents  in"— before  they  were  required  to 
lay  them  entirely  aside.  Thus,  before  they 
reached  Canaan,  he  led  them  into  many  rest- 
ing-places; in  some  of  which  they  continued 
only  days ;  in  some,  weeks ;  in  some,  months ; 
and  in  a  few,  even  years.  It  was  a  fine  rest- 
ing-place when  they  came  to  Elim,  where 
were  twelve  wells  of  water,  and  threescore 
and  ten  palm-trees — But  this  was  at  the  be- 
ginning of  their  journey,  and  designed  to  en- 
courage them.  They  could  not  look  for  many 
stations  like  this.  Each,  however,  which 
they  successively  occupied,  was  of  the  Lord's 
selecting. 

We  may  apply  this  to  the  temporal  resi- 
dences of  Christians.  How  moveable  have 
some  of  them  been  !  But  He  has  led  them 
from  one  situation  to  another :  and  it  should 
be  satisfying  for  them  to  think — that  he  could 
find  a  better  resting-place  for  them  than  they 
could  have  chosen  for  themselves,  for  he  per- 
fectly knows  both  the  place  and  the  persons. 
Sometimes  the  lines  fall  to  them  in  agree- 
able scenes;  and  he  kindly  exceeds  their 
hopes.  In  other  cases,  the  abode  is  less  in- 
viting, and  even  trying.  But  they  must  ac- 
quiesce, without  murmuring  or  complaining, 
in  their  Cunductor's  disposal — conscious  that 
they  are  not  worthy  of  the  least  of  all  his 
mercies ;  and  remembering  that  they  are  not 
yet  come  unto  "  the  rest  and  inheritance 
which  the  Lord  giveth  them." 

It  will  apply  also  to  their  spiritual  peace 
and  refreshment  in  their  travels.  "  Thus 
saith  the  Lord,  Stand  ye  in  the  ways,  and 
see,  and  ask  for  the  old  paths,  where  is  the 
good  way,  and  walk  therein,  and  ye  shall  find 
rest  for  your  souls."  There  are  spiritual  rest- 
ing-places on  this  side  heaven.  In  their  ac- 
quaintance with  his  throne,  his  house,  his 
day,  his  word,  the  covenant  of  peace — here 
he  affords  them  the  shadow  of  a  great  rock  in 
a  weary  land.  Here  he  maketh  his  flock  to 
rest  at  noon.  Here  they  lie  down  in  green 
pastures,  and  are  fed  beside  the  still  waters. 

But  the  principal  resting-place  he  sought 
out  for  them  was  at  their  journey's  end.  It 
was  Canaan — "  In  the  day  I  lifted  up  mine 
hand  unto  them,  to  bring  them  forth  of  the 
land  of  Egypt  into  a  land  that  I  had  espied 
for  them,  flowing  with  milk  and  honey, 
which  is  the  glory  of  all  lands." 

Yet  there  is  a  better  country.  And  this, 
Christian,  He  is  looking  out  for  you !  What- 
ever you  now  enjoy,  your  repose  is  imperfect 
and  interrupted.  Something,  aloud  or  in 
whisper,  says — Arise,  and  depart  hence ;  for 
this  is  not  your  rest. 

But  there  remaineth  a  rest  for  the  people 
of  God.  A  rest  from  all  toil  and  temptation. 
Prom  all  sorrow  and  sin.  A  rest  not  only  in 
God,  but  a  rest  with  him. 

"O  glorious  hour!  O  bless"d  abode! 
I  shall  be  near  and  like  my  God : 
And  flesh  and  sin  no  more  control 
The  sacred  pleasures  of  my  soul." 


JUNE  26. 


"  Upon  this  came  his  disciples,  ana  marvellea 
that  he  talked  with  the  woman:  yet  no  man 
said,  What  seekest  thou  ?  or,  Why  talkes 
thou  with  her  ?" — John  iv.  27. 

That  is,  immediately  upon  the  conversa 
tion,  and  just  as  he  had  said  unto  her,  I  the 
speak  unto  thee  am  the  Messiah. 

Thus  their  return  broke  off  the  conference 
and  the  woman  was  probably  grieved  to  set 
the  disciples  so  near  at  hand.  Our  most  in- 
teresting interviews  in  this  world  are  often 
and  soon  interrupted.  It  is  sweet  to  hold 
converse  with  our  fellow-Christians  and  with 
ministers ;  and  it  is  far  sweeter  still  to  hold 
communion  with  the  Saviour.  There  are 
moments  in  the  sanctuary  and  the  closet, 
when  we  can  say, 

"  While  such  a  scene  of  sacred  joy 
Our  raptur'd  eyer  md  souls  employs, 
Here  we  could  sit,  and  gaze  away 
A  long,  an  everlasting  day." 

But  not  only  our  sinful  distractions,  but  our 
lawful  connexions,  and  businesses,  and  cares, 
invade  and  disperse  our  enjoyments;  and 
make  us  long  after  a  state  where  these  inter- 
ruptions will  be  no  more.  Now  we  have 
visions,  or  at  best  but  visits — then  we  shall 
be  for  ever  with  the  Lord. 

The  disciples  were  astonished — and  the 
cause  of  their  marvelling  was,  that  "he 
talked  with  the  woman."  Had  they  an  appre- 
hension that  she  was  a  woman  of  ill  charac- 
ter ?  And,  like  the  Pharisees,  did  they  sup- 
pose that  it  was  incompatible  with  the  sanc- 
tity of  the  Messiah  to  hold  any  intercourse 
with  persons  of  infamous  reputation  1  This 
is  not  probable.  She  was  a  stranger  to  them. 
Our  Lord  indeed  knew  her ;  but  it  was  by 
his  divine  prerogative ;  and  as  yet  he  had  no 
opportunity  to  speak  of  her  to  his  disciples. 

It  is  mOre  likely  that  their  wonder  arose 
from  seeing  hini  in  close  and  friendly  conver- 
sation with  a  woman  of  Samaria;  for  the 
Jews  had  no  dealings  with  the  Samaritans. 
The  rancour  excluded  even  the  common  ci- 
vilities of  life.  At  present  the  disciples 
seemed  not  aware  of  their  Lord's  design  to 
extend  favour  to  the  Gentiles ;  and  were  but 
little  acquainted  with  the  nature  of  his  king- 
dom— "where  there  is  neither  Jew  nor 
Greek,  bond  or  free,  male  or  female,  for  we 
are  all  one  in  Christ  Jesus." 

Again.  Women  have  not  always  been 
properlv  regarded.  If  they  contribute  to  theii 
own  degradation,  they  must  blame  themselves. 
It  has  often  been  asked,  why  the  conversation 
of  even  wise  men,  is,  with  women,  always 
vain  and  trifling?  We  do  not  entirely  ad- 
mit the  fact.  If,  however,  there  be  truth  in 
the  supposition,  the  cause  is  to  be  found  in 
females  themselves— they  must  be  pleased 
with  such  discourse— for  men  will  naturally 
accommodate  themselves  to  their  taste — and 
it  is  their  interest  to  do  so.     Let  women  rise 


172 


JUNE  27. 


and  vindicate  their  sex — many  are  now  doing 
so :  let  them  show  that  they  consider  them- 
selves, and  wish  to  be  considered,  as  rational 
as  well  as  animal  creatures ;  and  as  compa- 
nions as  well  as  playthings  and  toys,  and  ar- 
ticles of  sense  and  dress.  But  at  this  period 
the  sex  were  treated,  and  are  so  still  in  the 
East,  as  a  kind  of  beings  inferior  to  men. 
Now  the  disciples  knowing  that  Jesus  never 
trifled  in  conversation,  but  always  spoke  su- 
periorly and  divinely,  were  amazed  to  find 
him  discoursing  on  deep  and  important  sub- 
jects with  a  poor  menial  woman,  judged  in- 
capable of  understanding  them. 

The  meanness  of  the  persons  to  whom  he 
manifested  himself  always  scandalized  flesh 
and  blood.  Have,  it  was  asked,  any  of  the 
rulers  believed  on  him'}  But  this  people, 
who  know  not  the  Law,  are  cursed.  Yet  it 
was  his  glory  that  the  poor  had  the  Gospel 
preached  unto  them;  and  that  the  common 
people  heard  him  gladly.  When  he  rejoiced 
in  spirit,  he  said,  I  thank  thee,  O  Father, 
Lord  of  heaven  and  earth,  that  thou  hast  hid 
these  things  from  the  wise  and  prudent,  and 
revealed  them  unto  babes.  And  his  Apostle 
follows  in  the  same  strain.  "  For  it  is  writ- 
ten, I  will  destroy  the  wisdom  of  the  wise, 
and  will  bring  to  nothing  the  understanding 
of  the  prudent.  Where  is  the  wise  ]  where 
is  the  scribe  1  where  is  the  disputer  of  this 
world?  hath  not  God  made  foolish  the  wis- 
dom of  this  world  1  But  God  hath  chosen 
the  foolish  things  of  the  world  to  confound  the 
wise ;  and  God  hath  chosen  the  weak  things 
of  the  world  to  confound  the  things  which 
are  mighty ;  and  base  things  of  the  world,  and 
things  which  are  despised,  hath  God  chosen, 
yea,  and  things  which  are  not,  to  bring  to 
nought  things  that  are:  that  no  flesh  should 
glory  in  his  presence." 

But  we  here  see  the  diffidence  and  sub- 
mission of  the  disciples — "  Yet  no  man  said, 
What  seekest  thou1!  or,  Why  talkest  thou 
with  her  1" — Confidence  in  his  greatness  and 
rectitude  awed  them  into  silence.  Whence 
we  recommend  two  things.  First,  let  us  ob- 
serve the  words  of  Solomon :  "  If  thou  hast 
thought  evil,  lay  thine  hand  upon  thy  mouth." 
A  good  man  should  make  conscience  of  the 
state  of  his  mind  as  well  as  of  his  speech :  but 
what  we  cannot  always  prevent  in  thought, 
we  may  restrain  in  expression.  Words  are 
worse  than  thoughts :  they  add  to  them ;  they 
snow  more  of  the  dominion  of  evil;  they  are 
more  injurious  to  others;  and  betray  ourselves 
more  into  difficulties.  In  a  multitude  of 
words  there  wanteth  not  sin.  Therefore  let 
us  resolve  to  take  heed  to  our  ways,  that  we 
sin  not  with  our  tongue.  David  prayed, 
"  Set  a  watch,  O  Lord,  before  my  mouth ; 
keep  the  door  of  my  lips." 

Secondly,  as  the  reverence  of  the  disciples 
induced  them  not  to  question  the  propriety  of 
our  Lord's  conduct — though  for  the  present 


they  could  not  understand  it — so  should  we 
act  towards  him.  He  is  not  bound  to  give 
account  of  any  of  his  matters ;  and  he  often 
requires  us  to  walk  by  faith,  and  not  by  sight. 
But  we  know  that  his  work  is  perfect ;  his 
ways  are  judgment.  Let  us  never  charge 
him  foolishly,  but  acquiesce  in  the  most  mys- 
terious of  his  dispensations ;  assured  that  he 
has  reasons  for  them  which  at  present  satisfy 
him,  and  will  satisfy  us  when  they  are  finished 
and  explained.  What  we  know  not  now,  we 
shall  know  hereafter. — "  Shall  not  the  Judge 
of  all  the  earth  do  right]"  "Just  and  true 
are  all  thy  ways,  O  thou  King  of  saints." 


JUNE  27. 

"  Thou  hast  been  a  shadow  from  the  heat." 
Isaiah  xxv.  4. 

And  what  he  has  been,  he  is,  and  will  be— 
the  same  yesterday,  to-day,  and  for  ever. 

Heat  means  evil ;  any  evil,  every  evil,  from 
which  it  is  desirable  to  be  screened.  Heaven 
is  a  state — and  many  have  reached  it — where 
the  sun  does  not  light  on  them,  or  any  heat. 
But  it  is  otherwise  in  this  world.  Here  many 
things  affect  the  mind,  as  oppressive  heat  does 
the  body :  and  make  us  pant  for  deliverance 
and  repose.  The  wrath  of  God — a  sense  of 
his  fiery  law  in  the  conscience — the  tempta- 
tions of  Satan — the  persecutions  of  wicked 
and  unreasonable  men — afflictions,  public 
and  private,  personal  and  relative — Here  is 
the  heat — 

Where  is  the  shadow1?  Behold  me,  says 
the  Saviour  of  sinners,  Behold  me !  Come 
unto  me,  and  I  will  give  you  rest.  This  is 
the  rest,  says  God,  wherewith  ye  shall  cause 
the  weary  to  rest ;  and  this  is  the  refreshing. 

But  what  kind  of  shadow  is  He  ?  We  read 
in  the  Scripture — Of  the  shadow  of  a  cloud 
— Of  the  shadow  of  a  tree — Of  the  shadow 
of  a  rock — Of  the  shadow  of  a  tabernacle 
from  the  heat.  The  shadow  of  the  cloud  in 
harvest  is  grateful,  but  transient.  The  sha- 
dow of  a  tree  under  which  we  sit  down,  is 
delightful ;  but  it  is  limited  to  a  small  dis- 
tance :  and  the  rays  frequently  pierce  through 
the  boughs.  The  shadow  of  a  great  rock  is 
dense  and  cool ;  but  it  befriends  not  on  every 
side,  and  covers  little  from  the  vertical  rays. 
The  shadow  of  a  tabernacle,  into  which  we 
may  continually  resort,  and  find  not  only 
room,  but  entertainment,  is  the  most  complete 
and  inviting.  All  these  have  some  truth  in 
their  application  to  him :  but  none  of  them 
can  do  justice  to  the  subject.  He  is  what 
they  imply,  but  more ;  and  not  only  more 
than  each  of  them,  but  more  than  all  of  them ; 
and  more  than  all  of  them  combined ;  and 
more  than  all  of  them  combined  in  their  best 
estate — and  infinitely  more.  He  is  not  only 
perfect,  but  divine ;  and  he  that  dwelleth  in 
the  secret  place  of  the  Most  High  shall  abide 
under  the  shadow  of  the  Almighty. 


JUNE  28. 


173 


Let  me  leave,  then,  other  shadows.  They 
tse  all  inadequate  to  the  wants  of  the  soul ; 
and,  in  some  way  or  other,  will  be  sure  t; 
fail  me — yea,  whatever  else  I  get  under  foi 
shelter,  will  not  only  prove  vanity,  but  vexa- 
tion of  spirit 

But  let  me  make  use  of  this  shadow  from 
the  heat.  He  is  not  far  off.  He  is  accessible. 
He  is  easy  to  approach.  And  it  is  only  by 
repairing  to  him  that  I  can  enjoy  the  benefit 
derivable  from  him. 

And  while  believing,  I  rejoice  in  him  with 
joy  unspeakable ;  let  me  show  my  benevo- 
lence, by  recommending  him  to  others.  They 
also  are  strangers  to  repose.  They  also  want 
rest  unto  their  souls.  And  he  is  sufficient  to 
receive,  and  defend,  and  succour,  and  bless  alL 
Oh  happy  period !  when  the  eyes  of  men,  as 
of  all  the  tribes  of  Israel,  shall  be  toward  the 
Lord  !  And  when  in  him  all  the  families  of 
the  earth  shall  be  blessed !  The  Lord  hasten 
it  in  his  time ! 


JUNE  28. 

•*  If  hat  doest  thou  here,  Elijah  7" 
1  Kings  xix.  13. 

The  principle  of  this  question  was  not  ig- 
norance. God  well  knew  how,  and  why,  he 
came  there.  But  he  would  know  from  Eli- 
jah himself;  and  therefore  asks  him — that, 
being  called  upon  to  account  for  his  conduct, 
he  might  be  convinced  of  his  folly,  and  be 
either  speechless,  or  condemned  out  of  his 
own  mouth.  We  may  view  the  inquiry  three 
ways. 

First,  as  an  instance  of  God's  moral  obser- 
vation of  his  creatures.  His  eyes  are  upon 
the  ways  of  man,  and  he  pondereth  all  his 
doings.  Nothing  can  screen  us  from  this  in- 
spection. Elijah  was  in  a  wilderness,  and 
alone ;  he  had  even  left  his  sen-ant  behind 
him — but  the  eye  of  God  followed  him.  And 
the  eyes  of  the  Lord  are  in  every  place,  be- 
holding the  evil  and  the  good.  And  let  us 
not  imagine  that  he  only  looks  after  an  extra- 
ordinary character,  like  Elijah.  No  one  is 
too  small  and  inconsiderable  to  be  disregarded 
by  him.  Every  human  being  is  not  only  his 
creature,  but  his  subject,  and  responsible  to 
him.  The  meanest  slave  is  great  in  the  sight 
of  God,  as  possessed  of  a  soul,  and  destined 
for  eternity.  God  has  a  right  to  know  where 
we  are,  and  what  we  are  doing ;  and  a  much 
greater  right  than  a  father  or  a  master  has  to 
know  this,  with  regard  to  a  child  or  a  ser- 
vant :  for  we  are  absolutely  his.  And  he  is 
interested  in  observing  our  conduct :  interest- 
ed as  a  judge,  who  is  to  pass  sentence  upon 
our  actions :  interested  as  a  friend  and  bene- 
factor, who  would  check  us  when  we  are 
going  astraj,  or  recall  us  when  we  have 
wandered.     For, 

15 


Secondly,  we  may  consider  it  as  a  reproof 
given  to  a  good  man.  He  ought  not  to  have 
been  here,  hiding  himself  from  his  enemy, 
and  begging  that  he  might  die ;  but  should 
have  been  engaged  in  carrying  on  the  cause 
of  God  in  the  reformation  he  had  so  nobly  be- 
gun— He  was  therefore  blameable.  God  does 
not  cast  him  off";  but  he  reprehends  him. 
And  as  many  as  he  loves  he  rebukes  and 
chastens.  And  fa  ithful  are  the  wounds  of  th  is 
Friend. 

And  how  does  he  administer  this  reproof? 
He  had  all  the  elements  under  his  control  : 
and  he  showed  Elijah  what  he  could  do: 
"  And  he  said,  Go  forth,  and  stand  upon  the 
mount  before  the  Lord.  And,  behold,  the 
Lord  passed  by,  and  a  great  and  strong  wind 
rent  the  mountains,  and  brake  in  pieces  the 
rocks  before  the  Lord ;  but  the  Lord  was  not 
in  the  wind :  and  after  the  wind,  an  earth- 
quake ;  but  the  Lord  was  not  in  the  earth- 
quake :  and  after  the  earthquake,  a  fire ;  but 
the  Lord  was  not  in  the  fire :  and  after  the 
fire,  a  still  small  voice.  And  it  was  so,  when 
Elijah  heard  it,  that  he  wrapped  his  face  in 
his  mantle,  and  went  out,  and  stood  in  the  en- 
tering in  of  the  cave."  "  And,  behold,  there 
came  a  voice  unto  him  and  said" — You  cow- 
ardly deserter?  You  ungrateful,  rebellious 
wretch ! — No :  but — "  What  doest  thou  here, 
Elijah?"  And  this,  "in  a  small  still  voice" 
— a  kind  of  under  tone,  or  whisper,  as  if  no 
one  should  hear  it  beside.  Here  was  no  up- 
braiding ;  nothing  to  inflame  passion ;  but  a 
kind  and  calm  appeal  to  reason.  How  forci- 
ble !  and  yet  tender !  It  is  thus  his  gentleness 
makes  us  great  It  is  thus  he  does  not  break 
the  bruised  reed,  nor  quench  the  smoking 
flax.  It  is  thus  he  calls  upon  us  to  be  followers 
of  him,  as  dear  children.  If  a  brother  be 
overtaken  in  a  fault  let  us  not  employ  the 
earthquake,  the  wind,  and  the  fire ;  but  the 
small  still  voice.  Let  us  take  him  aside.  Let 
us  tell  him  his  fault  between  him  and  us 
alone.  Let  us  restore  such  an  one  in  the 
spirit  of  meekness.  Reproof  should  never  be 
given  in  a  passion.  It  is  too  much,  says  an 
old  writer,  to  expect  that  a  sick  patient  u  ill 
take  physic,  not  only  when  it  is  nauseous,  but 
boiling  warm.  And  we  know  who  has  said. 
"  In  meekness,  instructing  those  that  oppose 
themselves."  "  The  wrath  of  man  worketh 
not  the  righteousness  of  God." 

Thirdly,  as  a  rule  by  which  we  may  judge 
ourselves.  Let  us  .suppose  that  we  heard 
God  addressing  us,  as  he  did  Elijah.  How 
should  we  answer  him?  Could  we  say,  I 
hope  I  am  where  Thou  wouldst  have  me  to 
be  ?  and  doing  what  thou  wouldst  have  me  to 
do  ?  He  does  thus  inquire.  And  therefore  it 
behoves  us  so  to  act  as  to  be  able  to  give  a 
satisfactory  account  of  our  conduct 

Let  us  apply  the  question  to  our  troubles. 
How  came  we  in  these  difficulties?    Have 


174 


JUNE  29,  30. 


they  befallen  us  in  following  after  God  1  Or 
have  we  drawn  them  upon  ourselves  by  our 
folly  and  sin! 

Let  us  apply  it  to  our  connexions.  We 
are  choosing  associates — Are  we  walking 
with  wise  men.  or  are  we  the  companions  of 
fools  ?  We  are  engaging  ourselves  for  life — 
Are  we  marrying  in  the  Lord,  or  unequally 
yoking  ourselves  with  unbelievers ?  "What 
doest  thou  here,  Elijah?" 

Let  us  apply  it  to  our  recreations.  Are 
they  such  as  conduce  to  the  health  of  the 
body'!  and  accord  with  purity  of  mind?  or  are 
they  amusements  and  dissipations  which,  if 
God  should  call  us  to  account,  would  strike 
our  consciences  dumb  ? 

Let  us  apply  it  to  our  stations.  Are  we 
abiding  with  God  in  our  own  callings!  or  are 
we  acting  out  of  our  proper  sphere  of  duty  ? 
How  many  have  injured,  if  not  ruined,  their 
usefulness  and  comfort,  by  improper  remov- 
als, or  striking  their  tent  without  the  cloud ! 

Let  us  apply  it  to  our  religious  services. 
We  ought  to  have  an  aim  in  coming  to  his 
house.  Happy  they  who,  when  they  hear  the 
inquiry,  What  doest  thou  here,  Elijah?  can 
say,  Here  I  am — not  from  custom  or  curiosity, 
but  to  know  what  the  Lord  will  speak ;  and 
to  see  his  power  and  his  glory  as  I  have  seen 
him  in  the  sanctuary. 

And  let  us  remember,  that  a  false  answer 
will  be  more  than  useless.  We  often  assign 
a  reason  very  different  from  the  true  one,  to 
an  inquiring  fellow-creature:  and  him  we 
may  deceive.    But  God  is  not  mocked. 


JUNE  29. 
"  Then  spake  the  Lord  to  Paul  in  the  night  by 
a  vision,  Be  not  afraid,  but  speak,  and  hold 
not  thy  peace :  for  I  am  with  thee,  and  no 
man  shall  set  on  thee  to  hurt  thee :  for  I  have 
much  people  in,  this  city." — Acts  xviii.  9,  10. 
The  Lord  is  a  very  present  help  in  trouble ; 
and  before  his  people  express  their  apprehen- 
sions, he  foresees  them,  and  effectually  pro- 
vides against  them. 

It  is  obvious  Paul  was  now  depressed  and 
discouraged.  He  had  nature  in  him,  as  well 
as  grace.  The  Christian,  and  even  the 
Apostle,  did  not  destroy  the  man.  He  had 
genius ;  and  not  only  great  sensibility,  but  a 
tinge  of  melancholy  is  perhaps  inseparable 
from  this  endowment.  He  was  also  the  sub- 
ject of  bodily  enervation ;  and  was  now  worn 
down,  not  only  by  constant  preaching,  but 
also  by  working  manually,  day  and  night,  to 
support  himself  and  relieve  others.  In  allu- 
sion to  which,  he  says,  in  his  Letter  to  these 
Corinthians,  "  I  was  with  you  in  weakness, 
and  in  fear,  and  in  much  trembling."  Yea, 
he  was  now  it  would  seem,  afraid — of  men — 
of  suffering  persecution — of  death.  Is  this  he 
that  said,  None  of  these  things  move  me, 
neither  count  I  my  life  dear  to  myself,  so  that 


I  may  finish  my  course  with  joy?  Ves.  He 
then  spoke  sincerely,  and  according  to  the 
frame  he  was  in.  But  what  a  change  do  we 
feel,  if  the  Lord  hides  his  face ;  or  faith  fails ; 
yea,  or  if  there  be  only  a  variation  in  the 
humours  of  the  body,  or  the  state  of  tlte 
weather ! 

The  Lord  therefore  removes  his  fear  by  the 
assurance  that  no  man  should  set  upon  him 
to  hurt  him ;  for  "  He  was  with  him ;  and  had 
much  work  for  him  to  do" — so  that  even  his 
destination  secured  him.  And  see  how  faith- 
fully and  remarkably  this  was  accomplished. 
For  though  the  place  was  so  abandoned,  and 
he  had  so  many  enemies,  he  continued  there 
a  year  and  six  months,  teaching  the  word  of 
God  among  them  without  any  molestation 
At  length  a  storm  arose,  which  tried  his  con- 
fidence in  the  promise.  But  it  issued  in  the 
proof  that  the  Saviour  in  whom  he  trusted  was 
true  and  righteous  altogether.  For  all  the 
Jews  in  the  city  made  a  violent  insurrection 
against  Paul,  and  brought  him  before  Gallio 
the  deputy.  But  he  refused  to  take  cogni 
zance  of  the  affair,  and  drove  them  from  the 
judgment-seat.  Upon  which,  provoked  by 
his  conduct,  the  Greeks,  who  had  joined  the 
Jews  in  this  assault,  fell  upon  Sosthenes,  the 
chief  ruler  of  the  synagogue,  and  beat  him  in 
sight  of  the  bench — But  Paul,  on  whose  ac- 
count the  persecution  was  raised,  was  suffer- 
ed to  escape  uninjured,  and  continued  his  la- 
bours a  considerable  time  longer,  undisturbed, 
and  at  length  withdrew  from  the  place  in 
peace! 

— Is  not  this  enough  to  prove  that  nothing 
is  too  hard  for  the  Lord  ?  that  he  can  turn  the 
shadow  of  death  into  the  morning  ?  that  our 
enemies,  however  numerous  and  malignant, 
are  all  under  his  control  ?  and  cannot  move  a 
hair's  breadth  beyond  the  length  of  the  chair, 
in  which  he  holds  them  ? 

Do  we  not  here  see,  that  if  we  have 
his  promise  we  have  enough  to  establish, 
strengthen,  settle  us,  whatever  our  difficulties 
and  dangers  may  be?  Heaven  and  earth 
may  pass  away,  but  his  word  cannot  fail.  If 
a  child,  even  in  the  dark,  feels  his  father'? 
hand  grasping  his,  and  hears  him  say,  I  am 
with  thee,  fear  not ;  he  is  calmed  and  con- 
fident. Yea,  says  David,  though  I  walk 
through  the  valley  of  the  shadow  of  death,  1 
will  fear  no  evil ;  for  thou  art  with  me.  He 
hath  said,  I  will  never  leave  thee  nor  forsake 
thee :  so  that  we  may  boldly  say,  The  Lord 
is  my  helper,  and  I  will  not  fear  what  man 
shall  do  unto  me.  "  Yea,  in  all  these  things 
we  are  more  than  conquerors,  through  him 
that  loved  us." 


JUNE  30. 

"  There  is  a  river,  the  streams  whereof  shal 
make  glad  the  city  of  God."— Psalm  xlvi.  4. 
What  can  this  "  river"  be,  but  ihat  blesseo 


JULY  1. 


175 


covenant  to  which  David  himself  repaired  in 
the  time  of  trouble,  and  extolled  bevond  every 
other  resource  or  delight — Although  my 
house  be  not  so  with  God ;  yet  hath  he  made 
with  me  an  everlasting  covenant,  ordered  in 
all  things,  and  sure :  for  this  is  all  my  salva- 
tion, and  all  my  desire,  although  he  make  it 
not  to  grow. 

And  what  are  "  the  streams"  of  this  river, 
but  the  outgoings  and  effects  of  this  divine 
constitution — The  blood  of  Jesus — The  in- 
fluences of  the  Holy  Spirit — The  doctrines 
and  promises  of  the  Gospel— rThe  ordinances 
of  religion — And  all  the  means  of  grace? 

There  are  four  ways  in  which  the  streams 
of  a  river  would  gladden  the  citizens.  They 
will  all  apply  in  a  pre-eminent  degree  to  the 
case  before  us. 

The  first  regards  prospect.  Nothing  can 
be  more  pleasing  or  interesting  to  those  who 
relish  the  simple  beauties  of  nature,  than  to 
walk  by  the  side  of  living  streams ;  to  see  the 
fish  playing  and  .  disappearing ;  the  green 
weeds  waving  their  long  streamers  in  the 
water;  the  reeds  bending  and  recovering 
themselves  again ;  the  rippling  of  the  shal- 
lows ;  and  the  glassy  reflections  of  the  deeps ; 
while  the  bushes  and  trees  form  a  quivering 
shade  on  the  banks.  Here  is  enough  to  fix 
the  tasteful  mind ;  and  to  induce  the  poet  to 
take  out  his  pen,  and  the  painter  his  pencil. 
What  views  have  Christians  by  the  side  of 
their  streams  !  How  various !  How  endear- 
ing! How  impressive  the  objects  which 
strike  and  occupy  their  minds  !  "  My  medi- 
tation of  him  shall  be  sweet;  I  will  rejoice  in 
the  Lord." 

The  second  regards  traffic.  It  is  an  un- 
speakable advantage  to  a  place  to  be  accessi- 
ble by  waterj  as  it  renders  commerce  not 
only  practicable,  but  easy  and  extensive.  The 
Humber  was  the  making  of  Hull.  The 
Thames  has  rendered  London  so  famous. 
Were  this  stream  dried  up  or  diverted,  how 
would  the  mistress  of  the  nations  be  humbled 
and  reduced !  It  is  owing  to  their  trade, 
carried  on  by  the  means  of  their  rivers,  that 
many  cities  on  the  Continent  have  united 
themselves  to  the  ends  of  the  earth,  and  ac- 
quired such  distinction  and  wealth.  And  by 
these  streams  Christians  obtain  riches  for 
the  soul  and  eternity;  unsearchable  riches; 
durable  riches,  with  righteousness.  It  is  by 
these  they  carry  on  business  with  the  land 
that  is  very  far  off,  the  merchandise  of  which 
is  better  than  the  merchandise  of  silver,  and 
the  gain  thereof  than  fine  gold. 

The  third  regards  fertility.  Imagine  a 
dry  and  barren  land  where  no  water  is,  and 
think  what  happiness  would  ensue  if  springs 
gushed  forth  from  the  sands,  and  meandered 
through  meadows  with  grass,  and  reeds,  and 
rushes.  Lot  chose  the  plain  country,  the  vale 
of  Sodom,  near  Jordan,  because  it  was  well 
watered,  like  the  garden  of  the  Lord.     Did 


you  never  read  the  words  of  Balaam  in  de- 
scribing the  blessedness  of  Israel  ]  "  As  the 
valleys  are  they  spread  forth,  as  gardens  by 
the  river's  side,  as  the  trees  of  lign  aloes  which 
the  Lord  hath  planted,  and  as  cedar  trees 
beside  the  waters."  What  is  a  tree  planted 
by  the  rivers  of  waters,  bringing  forth  fruit 
in  its  season,  and  with  never-withering  leaves, 
but  a  Christian  by  these  streams,  growing  in 
the  divine  life ;  adorned  with  the  graces  of 
the  Spirit ;  and  filled  with  all  the  fruits  of 
righteousness  which  are  by  Jesus  Christ  unto 
the  praise  and  glory  of  God  1 

The  fourth  regards  supply.  What  could 
a  city  do  without  this  precious,  all-important 
fluid?  An  enemy,  therefore,  always  en- 
deavours to  cut  off  the  water,  to  compel  a 
place  the  more  suddenly  and  speedily  to  sur- 
render. Hence  the  boast  of  Rabshakeh; 
"  With  the  sole  of  my  foot  I  have  dried  up  all 
the  rivers  of  the  besieged  places."  This  shall 
never  be  the  case  here.  Your  resources  can 
never  fail.  Your  relief  can  never  be  cut  off. 
You  have  always  access  to  the  God  of  all 
grace.  And  how  superior  are  your  supplies  ■. 
How  free  !  How  full !  How  satisfying ! 
"Jesus  answered  and  said  unto  her,  Whoso- 
ever drinketh  of  this  water  shall  thirst  again  • 
but  whosoever  drinketh  of  the  water  that  1 
shall  give  him  shall  never  thirst;  but  th< 
water  that  I  shall  give  him  shall  be  in  him  s 
well  of  water  springing  up  into  everlasting 
life." 

Are  you  asking,  Who  will  show  us  an) 
good  1  Let  the  subject  supply  an  answer 
Oh,  there  is — there  is  a  river,  the  streams 
whereof  make  glad  the  city  of  God.  Forsake 
the  foolish  and  live,  and  go  in  the  way  of  un- 
derstanding. Leave  the  world  and  enter  the 
Church.  There — how  unlike  creatures,  who 
are  all  vanity  and  vexation  of  spirit — there 
you  will  find  a  Saviour  full  of  grace  and 
truth.  Acquaint  now  thyself  with  him ,  and  be 
at  peace ;  thereby  good  shall  come  unto  thee. 

O  my  soul,  am  I  the  subject  of  this  happi- 
ness !  Let  me  give  proof  of  it.  Let  me  be 
a  witness  for  God.  Let  me  exemplify  his 
word.  Let  me  convince  others  that  there  is 
— a  reality — an  excellency — a  blessedness  in 
the  religion  of  Jesus  that  can  set  the  heart  at 
rest,  and  yield  a  joy  unspeakable  and  full  of 
glory. 

The  pleasures  of  which  we  have  been 
speaking  are  the  pleasures  of  the  way. 
What  will  be  those  of  the  end ! 

"  If  such  the  siveetness  of  the  streams, 
What  must  the  fountain  be, 
Where  saints  and  ange's  draw  their  blim 
Immediately  from  Thee !" 


JULY  1. 

"  /  beseech  thee  show  me  thy  glory." 
Exodus  xxxiii.  18. 

This*  prayer  was  not  entirely  proper,    it 


17b 


JULY  2. 


would  seem  that  Moses  desired  some  visible 
display  of  Deity,  or  some  kind  of  representa- 
tion of  Him.  And  so  far  it  was  refused.  "He 
said.  Thou  canst  not  see  my  face  :  for  there 
shall  no  man  see  me,  and  live.  Behold,  there 
is  a  place  by  me,  and  thou  shalt  stand  upon  a 
rock:  and  it  shall  come  to  pass,  while  my 
glory  passeth  by,  that  I  will  put  thee  in  a 
clift  of  the  rock,  and  will  cover  thee  with  my 
aand  while  I  pass  by :  and  I  will  take  away 
mine  hand,  and  thou  shalt  see  my  back  parts : 
but  my  face  shall  not  be  seen." 

Here  we  perceive  our  weakness,  even 
physically  considered.  How  little  can  we 
bear !  When  Daniel  only  saw  an  angel  he 
fell  into  a  deep  sleep.  John,  at  the  sight  of 
Him  on  whose  bosom  he  had  often  leaned,  fell 
at  his  feet  as  dead.  Flesh  and  blood  cannot 
inherit  the  kingdom  of  God.  Neither  doth 
corruption  inherit  incorruption. 

We  cannot  go  on  well  till  God  has  gained 
our  full  confidence.  Let  us  never  suppose 
that  he  denies  us  any  thing  from  insufficiency 
to  give,  or  from  a  grudging  disposition.  "  He 
that  spared  not  his  own  Son,  but  delivered 
him  up  for  us  all ;  how  shall  he  not  with  him 
also  freely  give  us  all  things]"  The  very 
same  principle  that  leads  him  to  give  us  some 
things,  induces  him  to  withhold  others — a 
regard  to  our  safety  and  happiness — 

"  Good  when  he  gives,  supremely  good  ; 
Nor  less  when  he  denies: 
E'en  crosses,  from  his  sov'reign  hand, 
Are  blessings  in  disguise." 

Had  the  Lord  yielded  all  the  wish  of  Moses, 
Moses  would  have  been  destroyed  upon  the 
spot.  He  therefore  rejects  what  was  evil  in 
it,  but  grants  what  was  good — "  I  will  make 
all  my  goodness  pass  before  thee,  and  I  will 
proclaim  the  name  of  the  Lord  before  thee ; 
and  will  be  gracious  to  whom  I  will  be  gra- 
cious, and  will  show  mercy  on  whom  I  will 
show  mercy."  We  are  morally  defective; 
and  our  infirmities  appear  even  in  our  prayers. 
We  know  not  what  to  pray  for  as  we  ought. 
What  would  be  the  consequence,  if  all  our 
desires  were  accomplished?  It  is  our  privi- 
lege that  God  is  as  wise  as  he  is  kind.  He 
knows  what  is  really  good  for  us ;  and  an- 
swers us  not  according  to  our  wishes,  but  our 
wants ;  and  according  to  what  we  ourselves 
should  only  pray  for,  if  we  were  alive  to  our 
real  welfare,  and  always  knew  what  it  in- 
cludes. 

Thus  qualified,  we  cannot  do  better  than 
to  make  this  prayer  our  own,  and  desire  God 
to  show  us  his  glory.  For  he  alone  can  do  it 
efficiently.  As  the  sun  can  only  be  seen  by 
his  own  shining,  so  God  can  only  be  known 
by  his  own  revealing  :  in  his  light  we  see 
light  But  we  have  every  encouragement 
we  could  desire,  if  we  seek  the  discovery  from 
him.  If  any  lack  wisdom,  let  him  ask  of  God, 
who  giveth  to  all  men  liberally,  and  upbraid- 
eth  not,  and  it  shall  be  given  him.     Then 


shall  ye  know  if  ye  follow  on  to  know  tne 
Lord. 

Let  us  pray,  therefore,  that  he  would  show 
us  more  of  his  glory.  More  of  it  in  his  works. 
More  of  it  in  his  ways.  More  of  it  in  his  dis- 
pensations and  ordinances.  And,  above  all, 
more  of  it  in  the  face  of  Jesus  Christ. 

Nor  let  us  ever  think  we  do  not  stana  ii 
need  of  more.  For  who  expressed  this  desire  ? 
A  man  who  had  been  indulged  already  beyond 
any  of  his  fellow-creatures!  Yet,  after  core* 
munications  the  most  deep  and  extensive, 
after  being  inspired  to  write  Scripture ;  after 
beholding  God  in  the  burning  bush  ;  after 
talking  with  him  as  a  man  talketh  with  his 
friend — so  far  is  he  from  being  satisfied,  that 
his  soul  is  drawn  forth  after  more  acquaint- 
ance with  him ;  and  he,  even  he,  cries — I  be- 
seech thee,  show  me  thy  glory.  Behold  ano- 
ther instance.  Paul,  after  all  his  intimacies 
with  the  Lord  Jesus  for  many  years,  cries — 
"  That  I  may  know  him !"  But  who  is  Moses  ? 
Who  is  Paul? — "Which  things  the  angels 
desire  to  look  into." 

Yet  some  are  so  perfectly  indifferent  to  the 
subject  of  this  prayer,  that  they  say  unto  God, 
Depart  from  us,  for  we  desire  not  the  know- 
ledge of  thy  ways.  Spiritual  darkness  is  tlif 
forerunner  and  pledge  of  eternal.  If  ou) 
Gospel  be  hid,  it  is  hid  to  them  that  are  lost. 
Because  they  are  a  people  of  no  understand 
ing,  therefore  he  that  made  them  will  not 
have  mercy  on  them ;  and  he  that  formed  them 
will  show  them  no  favour. 


JULY  2. 


"  From  whence  they  -went  to  Beer :  that  is  the 

•well  -whereof  the  Lord  spake  unto  JMoscs, 

Gather  the  people  together,  and  I  will  give 

them  water.      Then  Israel  swig  this  song, 

Spring  up,   0  well ;  sing  ye  unto  it :   The 

Princes  digged  the  well,  the  nobles  of  the 

people  digged  it,  by  the  direction  of  the  law 

giver,  with  their  staves.     And  from  the  wil 

derness  they  went  to  Mattanah  :  and  from 

jyiattanah  to  JVahaliel :   and  from  Nahaliel 

to  Jiamoth." — Numb.  xxi.  16 — 19. 

Beer  was  a  pleasing  station  to  the  Jews , 

and  it  is  a  very  instructive  one  to  us.     They 

here  came  into  a  dry  place ;  but  they  neither 

rebelled  nor  murmured  against  God,  or  his 

servant  Moses. 

See,  first,  How  easily  the  Lord  can  s  upply 
the  wants  of  his  people.  "  Gather  the  }>eople 
together,  and  I  will  give  them  water."  Nol 
only  is  every  good  gift  and  every  perfec  t  gift 
from  above  ;  but  all  our  temporal  comforts 
come  from  the  hand  of  God.  We  are  not  to 
look  for  miracles ;  but  we  may  be  assured  thai 
his  word  can  be  accomplished  without  them : 
"For  sooner  all  Nature  shall  change,  than 
one  of  God's  promises  fail."  And  he  has  said, 
"  Thy  bread  shall  be  given  thee;  and  thy 
water  shall  be  sure."     And  what  he  has  pro 


JULY  3. 


17V 


mised,  he  is  able  also  to  perform.  Let  us  not 
limit  the  Holy  One  of  Israel.  Nothing  is  too 
hard  for  him.  He  can  turn  the  shadow  of 
death  into  the  morning.  Jehovah-jireh !  The 
Lord  will  provide.  "When  the  poor  and 
needy  seek  water,  and  there  is  none,  and  their 
tongue  faileth  for  thirst,  1  the  Lord  will  hear 
them,  I  the  God  of  Israel  will  not  forsake 
them.  I  will  open  rivers  in  high  places,  and 
fountains  in  the  midst  of  the  valleys :  I  will 
make  the  wilderness  a  pool  of  water,  and  the 
dry  land  springs  of  water." 

Secondly.  See  how  want  endears  our 
blessings.  "  Then  Israel  sang  this  song,  Spring 
up,  O  well ;  sing  ye  unto  it"  We  feel  un- 
thankful for  this  precious  fluid,  because  it  is 
eo  common,  and  we  have  never  been  deprived 
of  it  Had  we  gone  several  days  in  a  wilder- 
ness without  it,  how  should  we  have  exulted 
and  praised  God  at  the  sight  of  a  refreshing 
supply  !  It  is  thus,  by  their  removal  or  sus- 
pension, we  are  taught  the  worth  of  our  com- 
forts. How  is  liberty  prized  and  enjoyed 
after  bondage  1  and  health  after  sickness? 
and  spring  after  winter  1  and  morning  after 
night  1  We  become  indifferent  to  the  means 
of  grace.  By  a  change  of  residence,  or  by 
accident,  or  disease,  we  are  deprived  of  the 
privileges  of  the  sanctuary.  Then  we  re- 
member these  things,  and  pour  out  our  souls 
in  us :  for  we  had  gone  with  the  multitude ; 
we  went  with  them  to  the  house  of  God,  with 
the  voice  of  joy  and  gladness,  with  a  multi- 
tude that  kept  holy  day.  Oh,  says  David, 
when  he  was  faint,  Oh  that  one  would  give 
me  to  drink  of  the  water  of  the  well  that  is  by 
the  gate  of  Bethlehem !  And  were  we  equal- 
y  athirst,  spiritually,  how  should  we  long  for 
the  well  of  salvation,  and  say, 

Thou,  of  life  the  fountain  art: 

Freely  let  me  take  of  Thee  ; 
Spring  thou  up  within  my  heart. 

Rise  to  all  eternity  I" 

Thirdly.  His  agency  does  not  exclude  or 
supe»3ede  our  instrumentality.  "The  princes 
digged  the  well,  the  nobles  of  the  people 
digged  it,  by  the  direction  of  the  lawgiver, 
with  their  staves."  God  filled  it ;  but  they 
digged  it  This  was  their  part.  This  they 
could  do :  and  why  should  God  have  exempt- 
ed them  from  it  1  He  gives  the  increase ;  but 
Paul  must  plan  and  Apollos  water.  He  fur- 
nishes the  wind ;  but  we  are  to  spread  the 
saila  He  gives:  but  we  gather.  Prayer 
and  diligence,  dependence  and  activity,  har- 
monize in  the  Scripture,  and  are  only  incon- 
sistent in  the  crudeness  of  ignorant  and  fool- 
ish men.  Paul  makes  divine  influence,  not 
an  excuse  for  the  neglect  of  means,  but  a  mo- 
tive and  encouragement  to  the  use  of  them — 
"  Work  out  your  own  salvation  with  fear  and 
trembling;  for  it  is  God  who  worketh  in  you 
both  to  will  and  to  do  of  his  good  pleasure." 

Fourthly.  However  pleasing  any  of  our 
present  stations  are,  we  must  if  we  are  the 
Z 


Israel  of  God,  leave  them.  And  from  the 
Wilderness  they  went  to  Mattanah  :  and 
from  Mattanah  to  Nahaliel:  and  from  Naha- 
liel  to  Bamoth."  The  part  they  left  is  called, 
indeed,  the  Wilderness ;  and  so  it  was ;  but 
it  was  good  for  them  to  be  there.  There 
they  had  witnessed  proofs  of  the  power  and 
goodness  of  God  ;  and  there  they  had  enjoyed 
a  time  of  refreshing  from  his  presence.  But 
they  had  compassed  the  place  long  enough  ; 
and,  decamping  from  this  loved  scene,  had  to 
journey  on  in  the  Desert  Here,  also,  Chris- 
tians have  their  indulgences.  But  these  are 
designed,  not  to  induce  them  to  tarry,  but  to 
encourage  them  to  advance.  In  the  midst  of 
their  enjoyments  a  voice  cries,  Arise  ye,  and 
depart  hence  ;  for  this  is  not  your  rest 

These  people  would  have  been  the  more 
willing  to  move — because  they  knew  they 
were  moving  towards  Canaan,  a  better  coun- 
try, the  end  and  aim  of  their  journey  ;  and — 
because  they  were  under  the  direction  of 
God,  as  their  guide,  and  who  would  never 
leave  them  nor  forsake  them.  So  it  should 
be  with  us. 


JULY  3. 


"  Faint — ." — Judges  viii.  4. 

What  war  is  there  that  has  nothing  to  de- 
press 1  Nothing  to  animate  1  And  that  does 
not  furnish  a  diversity  of  feelings  in  those 
who  carry  it  on  1 

Christians  resemble  these  followers  of  Gi- 
deon and  subduers  of  the  Amalekites — Faint, 
yet  pursuing. 

Yes — while  engaged  in  this  good  fight  of 
iaith,  they  may  be  faint.  We  need  not  won- 
der at  this,  if  we  consider  the  enemies  they 
have  to  vanquish.  These  are,  bodily  appe- 
tites; filthiness  of  spirit ;  a  depraved  nature- 
all  sin  and  error ;  the  present  evil  world  ;  the 
Devil,  and  his  angels.  If  we  also  consider 
the  qualities  of  their  adversaries ;  their  num- 
ber ;  their  malignity ;  their  power ;  their  po- 
licy ;  their  success ;  for  they  have  cast  down 
many  mighty ;  yea,  many  strong  men  have 
been  slain  by  them.  When  we  think  of  the 
heroes,  the  statesmen,  the  princes,  the  philo- 
sophers, the  divines,  and  all  the  myriads  they 
have  enslaved  and  destroyed,  who  is  not  rea- 
dy to  tremble,  and  exclaim,  "  I  shall  one  day 
perish !" 

There  is  also  the  length  of  the  service.  It 
is  not  for  a  season  only,  but  for  life.  We  are 
not  allowed  to  receive  any  proposals  of  peace. 
We  cannot  enter  into  a  truce — no,  not  even 
to  bury  the  dead — Let  the  dead  bury  theu 
dead.  We  are  to  fight  on  through  summei 
and  winter— by  day  and  night— m  every  si- 
tuation and  condition.  He  that  endureth  tc 
the  end,  the  same  only  shall  be  saved.  In 
conversion  we  throw  away  the  scabbard ;  in 
death  only  we  lav  down  the  sword.     While 


178 


JULY  4,  5. 


we  are  here,  something  is  still  to  be  done  ; 
Eomething  still  to  be  avoided — in  company — 
in  solitude — in  health — in  sickness.  And  is 
it  nothing  to  watch  in  all  things !  To  pray 
without  ceasing!  In  every  thing  to  give 
thanks  !  To  be  always  abounding  in  the  work 
of  the  I/>rd ! 

There  are  also  occasional  difficulties  too 
common  to  be  overlooked.  It  is  easy  to  sup- 
Dose  a  few  of  them.  What  marvel  if  the  sol- 
dier is  faint — when  the  road  is  rough  and 
thorny — and  the  weather  is  warm  and  op- 
pressive— and  he  hungers  and  thirsts  for  want 
of  seasonable  refreshments  and  supplies, 
which  are  interrupted,  if  not  cut  off — and  he 
feels  a  loss  of  strength,  occasioned  by  a 
wound  from  without,  or  an  indisposition  from 
within  1  Is  this  talking  parables  1  There  is 
not  a  Christian  on  earth  whose  religious  ex- 
perience will  not  easily  explain  it. 

And  if  this,  therefore,  be  my  experience — 
let  me  remember  that  there  is  nothing  omi- 
nous, nor  even  peculiar,  in  it.  Every  subject 
of  divine  grace  is  well  acquainted  with  the 
heart's  bitterness — and  must  know  it — or 
much  of  the  Scripture  could  not  be  applied 
X)  him,  either  in  a  way  of  description,  or 
comfort 

— And  let  me  be  thankful  that  to  will  is 
present  with  me,  though  how  to  perform  that 
which  is  good  I  find  not  If  I  faint,  I  do  not 
App..  Faint — yet  pursuing. 


JULY  4. 


"  — Yet  pursuing." — Judges  viii.  4. 

The  life  and  experience  of  the  Christian 
are  full  of  contrasts.  He  resembles  the  bush 
of  Moses,  which  was  seen  burning,  but  not 
consumed.  And  his  language  is,  Cast  down, 
but  not  destroyed  ;  sorrowful,  yet  always  re- 
joicing ;  as  dying,  and  behold  we  live.  We 
are  now  viewing  him  as  a  soldier.  In  our 
last  page,  we  saw  him  faint :  but  we  shall 
now  find  him,  amidst  all  that  is  grievous, 
feeling  no  disposition  to  give  up.  Faint — yet 
pursuing. 

And  there  is  much  to  encourage  and  ani- 
mate him.  There  is  something  in  himself, 
and  which  is  nothing  less  than  a  principle  of 
divine  grace.  Every  thing  else  will  decline 
when  it  meets  with  its  proper  temptation. 
Natural  and  merely  moral  resources  are  as 
the  morning  cloud,  and  the  early  dew,  which 
soon  passeth  away.  But  we  are  confident  of 
this  very  thing,  that  He  which  hath  begun  a 
good  work  in  us,  will  perform  it.  That  which 
is  divine  is  durable,  is  invincible.  That  which 
is  born  of  God,  overcometh  the  world. 

There  is  also  much  to  encourage  him  in 
his  cause.  It  is  a  good  warfare.  It  will  bear 
examination.  Conscience  entirely  approves 
of  it.  Angels  applaud  it.  There  is,  there- 
fore, nothing  to  make  us  waver,  or  hesitate. 


Every  thing  in  the  conflict  feeds  "ourage. 
We  ought  to  engage  and  persevere.  It  is  the 
cause  of  truth,  of  righteousness,  of  glory — cf 
real  glory.  It  would  be  more  honourable  to 
be  foiled  in  this  cause  than  to  conquer  in  any 
other. 

There  is  also  much  in  his  Leader  and 
Commander.  Some  chiefs  have  so  attached 
and  inspired  their  troops,  that  they  would 
plunge  into  any  enterprise,  or  follow  them 
into  any  danger.  It  was  said  proverbially  at 
Rome,  that  it  was  unbecoming  a  Roman  sol- 
dier to  fear  while  Cresar  was  alive.  It  is 
much  more  unworthy  a  Christian  soldier  to 
fear  while  Christ  is  alive :  for,  because,  says 
he,  I  live,  ye  shall  live  also.  When  Antigo- 
nus  heard  some  of  his  troops  rather  despond 
ingly  say,  How  many  are  coming  against  us  1 
he  asked — But,  my  soldiers,  how  many  do 
you  reckon  me  for '.'  And  whenever  we  think 
of  our  foes,  and  the  Captain  of  our  salvation, 
we  may  truly  say,  More  are  they  that  be 
with  us  than  they  that  be  with  them. 
Greater  is  he  that  is  in  us  than  he  that  is  in 
the  world.  Who  goes  before  us?  Who 
teaches  our  hands  to  war,  and  our  fingers 
to  fight  1  Who  provides  for  us  1  Who 
renews  our  strength  1  What  limits  have 
his  wisdom  and  power  1  Did  he  ever  lose 
an  action  yet?  or  a  single  private  in  his 
army  ? 

And  let  me  think  of  the  certainty  of  the 
issue.  Fear  unnerves :  but  it  would  make  » 
hero  of  a  coward  to  assure  him  in  the  conflict 
that  he  should  overcome.  This  can  rarely 
or  never  be  done  in  other  contentions:  for 
nothing  is  so  doubtful  as  the  result  of  battle. 
Prudence,  therefore,  says,  Let  not  him  that 
putteth  on  the  harness  boast  himself  like  him 
that  putteth  it  off— But  the  Christian  enter* 
the  field  under  peculiar  advantage.  How- 
ever trying  or  lengthened  the  struggle  maj 
be,  he  fights  not  uncertainly.  Yea,  in  all 
these  things  we  are  more  than  conquerors ! 

For  what  will  be  the  result  of  success  1 
What  do  other  victors  gain "!  How  precari- 
ous, how  unsatisfying,  how  poor,  how  mean 
the  rewards  of  the  world's  warriors,  compared 
with  the  acquisitions  of  the  good  soldiers  of 
Jesus  Christ !  He  that  overcometh  shall  in- 
herit all  things ! 


JULY  5. 

"  Submit  yourselves  to  God" — James  iv.  7. 
This  is  the  great  thing.  This  is  the  ex 
cellency,  the  essence,  the  proof  of  religion 
God  is  our  Saviour.  Our  Lawgiver.  Oui 
Disposer.  Under  each  of  these  characters 
his  people  are  made  willing  to  submit  to  him 
in  the  day  of  his  power.  And  nothing  but 
the  efficiency  of  divine  grace  can  influence  o 
man  cordially  to  resign  himself  to  God  in  af 
these  relations. 


JULY  6. 


i73 


We  must  submit  ourselves  to  God,  as  the 
Saviour.  Here  our  concern  with  him  begins. 
And  here  it  must  begin.  We  are  condemned ; 
and  the  first  thing  is,  to  obtain  deliverance. 
We  are  diseased  and  dying;  and  the  first 
thing  we  "want  is  the  physician  and  the 
remedy.  When,  therefore,  the  Jews  asked 
our  Lord,  What  must  we  do  that  we  may 
work  the  works  of  God  ?  "  This,"  said  he, 
"  is  the  work  of  God,  that  ye  oelieve  on  him 
whom  he  hath  sent."  When  the  gaoler 
asked  Paul  and  Silas  what  he  should  do  to  be 
saved,  they  said  unto  him,  "  Believe  on  the 
Lord  Jesus  Christ."  G§d  is  a  sovereign,  at 
whose  mercy  we  absolutely  lie.  We  have 
no  claims  upon  him ;  and  it  is  wonderful  that 
he  is  disposed  to  undertake  our  case  at  all. 
But  he  requires  us  to  submit ;  and  will  never 
allow  us  to  prescribe.  He  will  have  the 
entire  management  of  our  case,  or  he  will 
have  nothing  to  do  with  it  And  it  might  be 
supposed  that  there  would  be  no  great  diffi- 
culty here.  But  men  are  not  sensible  of 
their  condition  and  danger ;  and  there  is  much 
in  the  nature  and  manner  of  this  salvation 
that  is  not  palatable  to  the  pride  of  the  human 
heart  No  court  is  paid  to  our  reason ;  but 
we  are  required  to  trust  in  a  plan  concerning 
which  we  have  never  been  consulted;  and 
even  to  become  fools,  that  we  may  be  wise. 
However  decent  and  moral  our  character  has 
been,  we  must  be  content  to  enter  into  life 
in  the  very  same  way  with  the  chief  of  sin- 
ners. We  must  renounce  our  own  right- 
eousness, and  plead  for  acceptance  as  guilty. 
We  must  depend  on  another  for  all  our 
strength.  We  must  acknowledge  that  all 
we  have  is  from  the  exceeding  riches  of  his 
grace  ;  and  be  crying,  to  the  last  "Not  unto 
us,  O  Lord,  not  unto  us,  but  unto  thy  name 
give  glory,  for  thy  mercy,  and  for  thy  truth's 
sake." 

But  to  this  every  awakened  and  humbled 
sinner  is  brought  And  his  submission  is  not 
the  effect  of  necessity  only.  It  is  accom- 
panied with  acquiescence  and  approbation. 
He  sees  a  consistency  and  an  excellency  in 
it  that  delight  him,  while  they  relieve.  And 
though  he  knows  there  is  no  other  way,  yet 
if  there  were  a  thousand  other  ways,  he  would 
turn  from  them  all,  and  say,  God  forbid  that 
I  should  glory,  save  in  the  Cross  of  our  Lord 
Jesus  Christ 

We  must  submit  ourselves  to  Him,  as  the 
lawgiver ;  and  be  willing  to  live,  not  to  the 
lusts  of  men,  but  to  the  will  of  God.  He  is 
only  the  author  of  eternal  salvation  unto  all 
them  that  obey  him.  We  cannot  love  Him, 
till  we  hope  in  his  mercy ;  nor  run  in  the 
way  of  his  commandments  till  we  are  freed 
from  the  load  of  guilt  and  terror — a  burden 
too  heavy  for  us  to  bear.  But  faith  is  follow- 
ed by  love ;  and  love,  by  obedience.  We  are 
delivered  from  the  hand  of  our  enemies,  says 
ZtCttrias,  not  to  be  lawless,  but  to  serve  Him, 


who  has  made  us  free,  without  fear,  in  holi- 
ness and  righteousness,  before  him,  all  the 
days  of  our  lives.  Our  obligations  are  in- 
finitely increased  by  redeeming  grace  and 
dying  love.  And  every  believer  feels  them, 
and  acknowledges  that  he  is  not  his  own ;  for 
he  is  bought  with  a  price,  and  bound  to  glorify 
God  in  his  body  and  in  his  spirit  which  are 
God's.  The  love  of  sin,  as  well  as  the  love 
of  self,  is  subdued  in  him  :  and  he  gratefully 
asks,  "  What  shall  I  render  unto  the  Lord  for 
all  his  benefits  towards  me  1"  "  Lord,  what 
wilt  thou  have  me  to  do?"  He  finds  his 
yoke  easy.  He  accounts  his  service  to  be 
the  truest  freedom.  He  cannot  indeed,  do 
the  things  which  he  would ;  and  this  is  his 
grief:  but  he  delights  in  the  law  of  God  aflei 
the  inward  man.  He  would  not  bring  down 
the  Divine  commands  to  his  deficiencies ;  but 
longs  to  rise  to  the  level  of  their  perfection. 
And  though  he  is  full  of  complaints,  it  is  of 
the  servant  and  not  of  the  Master — He  al- 
ways speaks  well  of  his  Name  ;  and  recom- 
mends him  to  others. 

We  must  also  submit  to  him,  as  out 
Disposer,  and  be  willing  that  he  should  choose 
our  inheritance  for  us.  Man  naturally  loves 
independence:  he  wishes  to  be  at  his  own 
control;  and  to  have  the  management  of 
events,  both  as  they  affect  others,  and  him- 
self. Many,  also,  who  talk  much  of  the 
providence  of  God,  are  constantly  striving 
with  it.  Hence  they  envy  the  successes  of 
their  fellow-creatures ;  and  are  discontented 
and  repining  when  things  do  not  fall  out  ac- 
cording to  their  mind.  And  especially  under 
their  trials,  they  think  God  deals  improperly 
with  them :  and  so  charge  him  foolishly  or 
unkindly. 

This  temper  is  at  least  dethroned  in  the 
Christian :  and  he  is  disposed  to  say,  "  Here 
I  am ;  let  him  do  what  seemeth  him  good." 
I  am  ignorant,  and  liable  to  be  imposed  upon ; 
but  He  is  all-wise :  and  by  not  sparing  his 
own  Son  for  me,  he  has  justified  the  implicit 
confidence  of  my  heart  Let  him  therefore 
determine  the  bounds  of  my  habitaton,  and 
arrange  all  the  events  of  my  condition.  If 
things  are  not  such  as  I  had  wished  and 
reckoned  upon,  I  have  no  reason  to  complain. 
He  has  a  right  to  do  what  he  will  with  his 
own ;  and  he  always  uses  it  in  a  way  the 
most  conducive  to  my  welfare.  How  often 
have  I  desired  him  to  undertake  and  act  foi 
me !  Ana  when  he  complies,  is  it  for  me  to 
murmur,  and  dispute ;  or  say  unto  Him,  Wha 
doest  thou  1 


JULY  6. 

"  What  went  ye  out  into  the  -wilderness  to  see?* 
Matt.  xi.  7. 
These  are  the  words  of  Jesus  to  the  multi- 
tude, concerning  John,  to  whose  preaching 


180 


JULY  a 


they  had  repaired.  "  There  were  many  of 
you — and  persons  of  all  ranks  and  conditions 
— and  some  from  a  great  distance.  What 
did  you  think  of  the  preacher?  What  in- 
duced you  to  attend  his  ministry'!  Surely 
you  had  some  reason  for  it ;  some  design  in  it 
—What  was  it!" 

May  we  not  learn  from  hence  that  we 
should  always  have  an  end  in  view  in  repair- 
ing to  the  ordinances  of  religion  1  and  be  able 
to  answer  the  question,  Why  we  attend  the 
ministrations  of  the  word? 

This  becomes  us,  even  as  men.  Men  ought 
not  to  act  at  random;  or  like  the  inferior 
creatures,  who  are  led  by  blind  impulse  or 
instinct,  without  reflection  or  motive.  They, 
as  the  Scripture  says,  have  no  understanding, 
and  must  be  governed  and  guided  by  those 
above  them.  But  God  teaches  us  more  than 
the  beasts  of  the  field,  and  maketh  us  wiser 
than  the  fowls  of  the  air :  there  is  a  spirit  in 
man,  and  the  inspiration  of  the  Almighty 
giveth  him  understanding.  And  wherein  is 
this  pre-eminence  to  appear,  but  in  our  acting 
wisely,  and  with  design  1 

We  rise  higher,  and  say,  that  without  this 
we  cannot  please  God.  There  can  be  nothing 
religious  without  design.  Intention  is  essen- 
tial to  moral  conduct.  And  though  a  good 
motive  cannot  sanctify  a  bad  action,  a  bad 
motive  will  always  vitiate  a  good  action.  The 
Pharisees  fasted,  and  prayed,  and  gave  alms ; 
but  it  was  to  be  seen  of  men :  and  thus  all 
was  corrupted  in  its  principle. 

Without  an  aim  in  our  attendance,  we 
have  nothing  to  pray  for  before  we  go ;  no- 
thing to  make  the  subject  bear  upon  while 
we  are  hearing;  nothing  by  which  to  exa- 
mine ourselves  when  we  return.  How  can 
we  decide,  whether  our  meeting  together  is 
for  the  better  or  the  worse ?  whether  we  have 
failed  in  the  opportunity,  or  succeeded?— 
Success  is  the  accomplishment  of  an  end; 
and  must  be  judged  of  by  it. 

A  man  that  acts  without  an  end,  never 
acts  in  earnest.  It  is  the  end  that  stimulates 
zeal ;  that  sweetens  labour ;  that  repays  eve- 
ry expense.  What  would  induce  a  patient 
to  the  taking  of  medicine,  or  the  losing  of  a 
limb,  but  the  thought  of  restoring  or  preserv- 
ing health  and  life  ? 

To  finish  the  argument — the  concern  itself 
here  should  be  taken  into  the  account.  In 
common  and  trivial  matters,  we  may  act 
without  motive ;  but  in  momentous  ones, 
every  kind  of  deliberation  is  wisdom.  And 
how  important  is  our  attendance  on  the  word 
of  life!  It  regards  God.  And  the  soul. 
And  eternity.  Its  consequences  will  remain 
for  ever.  It  must  furnish  the  most  awful 
part  of  our  future  account.  We  forget  these 
exercises ;  but  they  are  a.l  recorded  in  the 
book  of  God's  remembrance.  We  have  soon 
lone  with  the  sermon ;  but  the  sermon  has 
lot  done  with  us,  till  it  has  judged  us  at  the, 


last  day.  What  an  insult  is  offered  to  God, 
to  come  before  him,  and,  by  an  appearance  of 
devotion,  to  call  forth  his  attention,  when,  in 
reality,  we  have  nothing  to  do  with  him! 
What  a  trifling  is  it  with  divine  things' 
And  what  can  be  so  dangerous  as  this !  It 
impairs  the  conscience.  It  deadens  moral 
sensibility.  It  renders  the  means  of  grace 
unimpressive,  by  familiarity.  It  provokes 
God  to  withhold  or  withdraw  the  influence 
that  is  essential  to  their  success. 

But,  admitting  that  we  always  ought  to 
have  an  end  in  view ;  what  ought  that  end 
to  be  ? — Not  curiosity  and  amusement.  This 
was  the  case  with  Ezekiel's  hearers.  They 
went  to  his  preaching  as  persons  go  to  a 
concert. 

Not  criticism  and  cavilling.  Many  are 
wiser  than  their  teachers.  They  come  to 
judge,  not  to  learn;  and  make  a  man  an 
offender  for  a  word.  Many  came  to  our  Sa- 
viour, to  "  catch  him  in  his  talk." 

Not  any  outward  advantage.  A  man,  by 
his  attending  the  Gospel,  may  secure  himsell 
reputation,  business,  or  friendship.  This  is 
trading  in  divine  things.  And  what  is  the 
hope  of  the  hypocrite,  though  he  hath  gained, 
when  God  taketh  away  his  soul  ? 

Not  the  quieting  of  conscience.  Some  are 
at  ease  in  Zion,  because  they  hear  the  word 
of  truth,  though  they  do  it  not.  But  the 
Apostle  tells  us,  they  deceive  their  own 
selves:  and  our  Lord  calls  them  fools,  be- 
cause they  build  upon  the  sand. 

But  the  end  should  be — 

To  obtain  the  conversion  of  the  soul  to 
God.  This  is  the  very  design  of  the  ministry 
itself.  And  how  many  have  we  known,  since 
we  attended  the  word,  who  have  been  turned 
from  the  error  of  their  ways,  into  the  path  of 
peace !  Has  faith  come  to  us  by  hearing  ? 
Has  this  efficacy  ever  been  our  aim — our 
wish — our  prayer  ? 

It  should  also  be,  to  gain  all  needful  instruc- 
tion. This  was  the  case  with  many  who  came 
to  hear  John.  The  people,  the  publicans, 
and  the  soldiers,  severally  said  to  him — "  And 
what  shall  we  do  1"  They  did  not  inquire 
after  the  duty  of  others,  but  after  their  own. 
David  went  to  inquire  in  God's  temple ;  and 
said,  I  will  hear  what  God  the  Lord  will 
speak.  The  best  disposition  we  can  go  in,  is 
when  we  have  no  partialities,  and  can  sin- 
cerely ask,  Lord,  what  wilt  thou  ha\e  me  to 
do  ? — Not  shunning  to  hear  all  the  counsel  of 
God;  or  counting  the  preacher  our  enemy 
because  he  tells  us  the  truth. 

It  should  be,  to  have  divine  things  re-ap 
plied  and  re-impressed.  If  we  do  not  want 
new  information,  it  is  desirable  to  be  remind- 
ed of  forgotten  truth,  and  to  have  our  know 
ledge  reduced  to  experience  and  practice 
The  principle  of  divine  grace  cannot  be  lost 
But  what  changes  do  believers  feel  in  their 
frames!    How  often  do  their  souls  cleave 


JULY  7. 


181 


ante  the  dust !  And  here  they  obtain  quick- 
ening-, accord  ii.g  to  his  word.  And  by  wait- 
ing upon  Him  their  strength  is  renewed. 

It  should  be  also  to  aid  in  upholding  the 
public  means  of  grace  for  the  advantage  of 
others.  How  adapted  to  usefulness  is  the  in- 
stitution of  preaching !  We  may  judge  what 
a  neighbourhood  would  be  without  the  minis- 
try of  the  word,  when  we  see  what  it  is 
even  with  it.  Here  are  always  to  be  heard 
calls  to  repentance,  and  proclamations  of 
pardon.  Here  are  always  furnished  solace  to 
the  afflicted,  and  excitement  to  the  careless. 

It  is  lamentable  that  so  little  of  this  spirit 
is  to  be  found  in  the  midst  of  so  much  hear- 
ing as  there  is  in  our  day.  We  read  of  a 
concourse  of  people  in  the  Acts,  occasioned 
by  the  clamour  of  Demetrius,  of  whom  it  is 
said,  "  Some  cried  one  thing  and  some  ano- 
ther ;  for  the  assembly  was  confused ;  and  the 
more  part  knew  not  wherefore  they  were 
come  together."  With  the  exception  of  the 
crying  out,  this  is  a  fair  representation  of 
many  a  religious  audience.  A  few  are  in- 
formed and  principled,  but  the  mass  have  no 
aim,  or  an  improper  one. 

In  another  view  it  is  pleasing  to  see  a 
place  filled  with  hearers.  They  are  in  the 
way;  and  God  may  meet  with  them.  His 
grace  is  sovereign  and  free.  Some,  who 
came  with  no  serious  design,  have  been  con- 
vinced of  all,  and  judged  of  all ;  and  con- 
fessed that  God  was  in  the  midst  of  them  of 
a  truth.  Yet  his  sovereignty  is  not  our  rule, 
but  our  resource.  What  he  may  do,  is  one 
thing;  what  he  will  do,  is  another.  He  has 
said,  "  Draw  nigh  to  God,  and  he  will  draw 
nigh  to  you."  And  though  he  is  sometimes 
found  of  them  that  seek  him  not,  he  is  al- 
ways found  of  them  that  seek  him. 


JULY  7. 


'  0  wretched  man  that  I  am  !  -who  shall  deli- 
ver me  from  the  body  of  this  death  ?" — Rom. 
vii.  24. 

It  is  commonly  supposed  that  here  is  a  re- 
ference to  a  cruel  usage  sometimes  practised 
by  the  tyrants  of  antiquity;  and  which  is 
mentioned  by  Virgil  and  Cicero,  and  Vale- 
rius Maximus.  It  consisted  in  fastening  a 
dead  carcass  to  a  living  man.  Now  suppose 
a  dead  body  bound  to  your  body — its  hands  to 
your  hands — its  face  to  your  face — its  lips  to 
our  lips.  Here  is  not  only  a  burden,  but  an 
ffence.  You  cannot  separate  yourself  from 
four  hated  companion — it  lies  down — and 
.rises  up — and  walks  with  you.  You  cannot 
breathe  without  inhaling  a  kind  of  pestilence 
— and  "  Oh !"  you  would  say,  "  Oh  how  slow- 
ly the  parts  corrupt  and  fall  off— Oh  how  can 
I  longer  endure  it !  When  shall  I  be  free  1 
O  wretched  man  that  I  am !  who  shall  deli- 
ver me  from  the  body  of  this  death?"  This 
is  very  strong.  Yet  it  comes  not  up  to  Paul's 


case.  He  is  speaking  of  such  a  wretched- 
ness not  without  him,  but  within. 

Whatever  we  may  think  of  this  allusion; 
here  is  a  representation  of  the  sin  that  dwell- 
eth  in  us :  it  is  the  body  of  this  death,  or  as  it 
is  in  the  margin,  this  body  of  death.  It  is 
called  a  body,  to  intimate  the  entireness  and 
universality  of  the  evil.  Thus  we  call  a  code 
of  laws  a  body  of  laws ;  and  a  system  of  di- 
vinity a  body  of  divinity.  And  it  is  a  body  of 
— death,  to  mark  its  malignant  effect  Gun- 
powder is  a  body  of  destruction ;  arsenic  is  a 
body  of  poison — sin  is  a  body  of  death.  It 
brought  death  into  the  world.  It  has  slain 
all  the  inhabitants  of  the  earth,  and  will  soon 
slay  us.  It  has  brought  upon  us  spiritual  as 
well  as  corporeal  death.  And  it  produces  a 
deadness  even  in  the  souls  of  believers,  and 
hinders  the  operation  of  those  vital  principles 
which  they  have  received  from  above.  By 
this  baneful  influence  the  tendencies  of  the 
divine  life  in  them,  which  are  so  glorious,  are 
chilled  and  checked :  and  therefore  they  are 
frequently  wandering  in  meditation ;  and  stu- 
pid in  reading  and  hearing ;  and  insensible  in 
prayer ;  and  dull  even  in  praise ;  so  that 

"  Hosannas  languish  on  their  tongues, 
And  their  devotion  dies." 

Till,  roused  by  reflection,  they  cry,  My  soui 
cleaveth  to  the  dust ;  quicken  thou  me  ac- 
cording to  thy  word. 

For  there  are  remains  of  this  evil  even  in 
the  subjects  of  divine  grace.  None  of  them 
are  free.  In  many  things,  says  James,  we 
offend  all.  In  all  our  doings,  says  the  Church, 
our  sins  do  appear.  My  tears,  says  Beve- 
ridge,  require  to  be  washed  in  the  blood  of 
Christ;  and  my  repentance  needs  to  be  re- 
pented of.  Those  who  could  die  for  the  Sa- 
viour have  used  the  most  humbling  language 
with  regard  to  themselves.  Sometimes,  says 
Bradford,  O  my  God,  there  seems  to  be  no 
difference  between  me  and  the  wicked.  My 
understanding  seems  as  dark  as  theirs,  and 
my  will  as  perverse  as  theirs,  and  my  heart 
as  hard  as  theirs.  Yea,  says  Paul,  at  the  end 
of  so  many  years  of  advancement,  I  have  not 
attained,  I  am  not  already  perfect  Aflei 
this,  "  Who  can  say,  /  have  made  my  hear' 
clean,  J  am  pure  from  my  sin  V 

But  observe  the  distress  this  remaining  cor 
ruption  occasions  them.  It  is  their  chief  bur 
den  and  grief— O  wretched  man  that  I  am ; 
who  shall  deliver  me  from  this  body  of  death? 
Paul  never  said  any  thing  like  this  of  any  of 
his  sufferings.  Yet  he  was  a  great  sufferer, 
he  suffered  the  loss  of  all  things;  he  was  once 
stoned,  thrice  he  suffered  shipwreck,  he  was 
twice  beaten  with  rods,  five  times  he  received 
forty  stripes  save  one:  he  was  in  prisons 
more  frequent,  in  deaths  oft — yet  so  far  from 
groaning  and  complaining,,  he  tells  us  he  took 
pleasure  in  all  this,  because  it  was  for  Christ's 
sake.  And  it  is  a  sad  evidence  against  us,  if 
we  are  more  affected  with  our  calamities 


182 


JULY  a. 


than  with  our  corruptions.  We  are  not  re- 
quired to  be  Stoics :  we  may  feel  our  suffer- 
ings. But  there  is  something  we  shall  feel 
more  if  we  are  in  a  right  state  of  mind,  name- 
ly, an  evil  heart  of  unbelief,  in  departing  from 
the  living  God. 

Tbe  people  of  the  world  judge  of  Christians 
by  their  own  views  and  feelings ;  and  because 
they  love  sin,  and  would  deem  the  liberty  to 
indulge  in  it  a  privilege,  they  think  Christians 
are  disposed  to  take  every  advantage  for  the 
same  purpose.  But  how  shall  they  who  are 
dead  to  sin  live  any  longer  therein]  Sin  is 
their  abhorrence ;  and  at  the  foot  of  the  Cross 
they  have  sworn  to  have  indignation  against 
it  for  ever.  They  have  a  new  nature ;  and  as 
far  as  they  are  sanctified,  there  is  as  perfect 
a  contrariety  between  them  and  sin,  as  be- 
tween darkness  and  light  Hence  the  con- 
test within.  The  flesh  lusteth  against  the 
Spirit,  and  the  Spirit  against  the  flesh  ;  and 
these  being  contrary  the  one  to  the  other,  they 
cannot  do  the  things  that  they  would.  And 
will  not  this  be  painful  1  If  a  mechanic  long- 
ed to  excel  in  his  workmanship,  and  an  ene- 
my stood  by  and  marred  every  thing  before 
lie  put  it  out  of  his  hand,  would  not  this  be 
vexatious  ]  Would  not  a  man  in  a  journey 
of  importance,  and  anxious  above  all  things 
to  speed  his  way,  feel  a  hinderance,  that 
would  impede  him  for  an  hour,  more  than  an 
idler  would  the  loss  of  a  day  ]  He  that  de- 
lights in  neatness,  will  suffer  more  from  a 
single  stain,  than  another  would  from  wear- 
ing a  filthy  garment.  Because  their  senti- 
ments are  evangelical,  their  enemies  seem  to 
think  their  feelings  must  be  Antinomian  :  but 
though  this  may  not  he  made  plain  to  others, 
their  doctrinal  views  befriend  holiness ;  and 
with  their  mind  they  serve  the  law  of  God ; 
yea,  they,  delight  in  the  law  of  God  after  the 
inward  man.  The  goodness  of  God  leadeth 
them  to  repentance.  His  love  is  shed  abroad 
in  their  hearts,  and  they  love  him  in  return. 
They  grieve  to  think  they  serve  him  so  de- 
fectively, and  have  still  in  them  so  much  of 
that  which  he  infinitely  hates.  How  painful 
to  think  that  while  they  repose  upon  his  bo- 
som, they  should  often  pierce  it  too ! 

In  a  word,  while  many  would  represent  the 
Christian,  if  not  an  enemy  to  holiness  and 
good  works,  yet  too  indifferent  to  their  claims, 
he  is  abasing  himself  before  God  for  the  hid- 
den evils  of  his  heart ;  and  is  more  affected 
with  his  sins  of  infirmity  than  his  revilers  are 
with  sins  of  profligacy  and  presumption. 
Thus  you  may  drive  a  sword  through  the 
body  of  a  dead  man,  and  no  muscle  moves  : 
while  the  puncture  of  a  thorn  will  pain  a 
living  one  all  over. 


JULY  8 
'  But  ye  are  -washed,  but  ye  are  sanctified,  but 
ye  are  justified." — 1  Cor.  vi.  11. 
Wjc  consider  the  word  "  washed,"  as  a 


general  term,  comprehending  a  twofold  cleans- 
ing ;  a  cleansing  from  the  guilt,  and  a  cleans- 
ing from  the  pollution  of  sin.  It  would  be 
easy  to  show  that  in  Scripture  it  is  used  in 
both  these  senses.  The  two  added  articles, 
therefore,  are  explanatory  of  its  meaning 
here — Ye  are  washed,  that  is,  ye  are  sanctified 
and  justified. 

What  we  wish  to  observe  is — that  both 
these  are  found  in  the  same  subjects.  Justi- 
fication and  sanctification  should  be  always 
discriminated ;  but  they  must  never  be  disu- 
nited. Where  they  are  not  distinguished,  a 
religious  system  cannot  be  clear ;  and  where 
they  are  divided,  it  can  never  be  safe.  Where 
they  are  not  distinguished,  Law  and  Gospel, 
free  will  and  free  grace,  the  merit  of  man 
and  the  righteousness  of  Christ,  run  into  a 
mass  of  confusion  and  disorder.  And  where 
they  are  divided,  Pharisaic  pride,  or  Antino- 
mian presumption,  will  be  sure  to  follow. 

Be  it  remembered,  then — That  the  one  re- 
gards something  done  for  us ;  the  other,  some- 
thing done  in  us.  The  one  is  a  relative,  the 
other  a  personal  change.  The  one  a  change 
in  our  state,  the  other  in  our  nature.  The 
one  is  perfect  at  once,  the  other  is  gradual. 
The  one  is  derived  from  the  obedience  of  the 
Saviour,  the  other  from  his  Spirit.  The  one 
gives  us  a  title  to  heaven,  the  other  a  meet- 
ness  for  it 

But  let  us  not  forget  their  union.  It  is 
supposed  that  this  was  typified  in  the  dying 
of  the  Lord  Jesus,  when  from  his  pierced  side 
there  came  forth  blood  and  water ;  the  one  to 
atone,  the  other  to  purify.  But  not  to  lay  too 
much  stress  on  an  historical  incident,  and 
which  can  be  physically  accounted  for,  the 
truth  to  which  we  allude  is  most  expressly 
asserted  in  the  word  of  God.  "  If  any  man 
be  in  Christ  he  is  a  new  creature :  old  things 
are  passed  away ;  behold,  all  things  are  be- 
come new."  "  There  is  no  condemnation  to 
them  that  are  in  Christ  Jesus,  who  walk  not 
after  the  flesh,  but  after  the  Spirit.  We  need 
one,  as  well  as  the  other.  And  if  we  were 
not  sanctified,  as  well  as  justified,  we  could 
neither  serve  God  properly,  nor  enjoy  him. 
Suppose  an  unrenewed  man  pardoned :  he 
would  be  no  more  able  to  see  the  kingdom  of 
God  than  before ;  but  would  feel  the  com- 
pany, the  pleasures,  and  employments,  of  the 
state,  uncongenial  and  irksome.  Or  suppose 
you  had  a  son ;  and  you  forbad  him  to  entet 
a  place  of  contagion,  on  pain  of  losing  all  you 
could  leave  him.  He  goes,  and  is  seized  with 
the  infection.  He  thus  is  not  only  guilty,  by 
transgressing  your  command ;  but  he  is  also 
diseased.  And  do  you  not  perceive,  that  your 
forgiving  him  does  not  heal  him?  He  wants 
not  only  the  father's  pardon,  but  the  physi 
cian's  aid ;  and  in  vain  is  he  freed  from  the 
forfeiture  of  his  estate,  if  he  be  left  under  the 
power  of  his  disorder. 

Let  us,  therefore,  judge  of  the  one  by  th* 


JULV  9. 


183 


nther;  and  make  our  election,  by  making  our 
calling  sure.  To  be  justified  freely  from  all 
things ;  to  have  passed  from  death  unto  life ; 
and  never  to  come  into  condemnation  again, 
is  a  privilege  of  infinite  value ;  and  there  is 
a  possibility  of  knowing  that  it  belongs  to  us. 
But  how  is  it  to  be  known]  Not  by  an  audi- 
ble voice  from  heaven,  as  the  woman  heard 
— "  Thy  sins  are  forgiven  thee."  Not  by  a 
sudden  impulse,  or  working  the  mind  into  a 
persuasion  which  we  are  unable  to  justify. 
for  the  very  thing  to  be  determined  is,  whe- 
ther this  confidence  be  a  good  hope  through 
grace,  or  a  mere  presumption.  If  the  confi- 
dence itself  were  sufficient,  the  Antinomian 
would  be  surer  than  the  Christian ;  but  he 
has  a  lie  in  his  right  hand.  The  Sacred  Wri- 
ters do  not  consider  this  certainty  of  mind  as 
self-proved ;  nor  regard  all  apprehensions  of 
its  wavering,  as  unbelief.  They  tell  us  to 
"  fear,  lest,  a  promise  being  left  us  of  entering 
into  his  rest,  any  of  us  should  seem  to  come 
short  of  it"  They  call  upon  us  to  "  examine 
ourselves,  whether  we  be  in  the  faith ;"  and 
to  "  prove  our  own  selves."  "  We  know," 
says  John,  "  that  we  have  passed  from  death 
unto  life — because  we  love  the  brethren." 
"  Hereby  we  know  that  he  abideth  in  us,  by 
the  Spirit  which  he  hath  given  us."  This  is 
the  way,  walk  ye  in  it — What  is  the  Spirit 
which  he  hath  given  you  1  Does  it  convince 
of  sin?  Does  it  cause  you  to  hunger  and 
thirst  after  righteousness'?  Does  it  glorify 
Christ? 

It  is  true  that  our  souls  are  justified  by  faith ; 
but  faith  is  justified  by  works.  Has  this  pro- 
mise been  fulfilled  in  us?  "Then  will  I 
sprinkle  clean  water  upon  you,  and  ye  shall 
be  clean :  from  all  your  filthiness,  and  from 
all  your  idols,  will  I  cleanse  you.  And  I  will 
put  my  spirit  within  you,  and  cause  you  to 
walk  in  my  statutes,  and  ye  shall  keep  my 
judgments,  and  do  them."  As  far  as  we  are 
strangers  to  this  practice,  and  to  these  dispo- 
sitions, whatever  our  knowledge,  or  our  as- 
surance may  be,  we  ought  to  tremble.  For 
though  the  grace  of  God  finds  us  sinners,  it 
does  not  leave  us  such.  While  it  "  bringeth 
salvation,"  it  teaches  us  "  that,  denying  un- 
godliness and  worldly  lusts,  we  should  live 
soberly,  righteously,  and  godly,  in  this  pre- 
sent world ;  looking  for  that  blessed  hope,  and 
the  glorious  appearing  of  the  great  God  and 
our  Saviour  Jesus  Christ ;  who  gave  himself 
for  us,  that  he  might  redeem  us  from  all  ini- 
quity, and  purify  unto  himself  a  peculiar  peo- 
ole,  zealous  of  good  works." 


JULY  9. 


"  And  it  came  to  pass,  that,  as  he  ivas  praying 
in  a  certain  place,  -when  he  ceased,  one  of 
hi*  disciples  said  unto  him,  Lord,  teach  us  to 


pray,  as    John   also   taught  his   disciples. 

Luke  xi.  1. 

Though  "  one"  of  the  disciples  only  said 
this,  we  have  no  reason  to  think  the  rest  dif- 
fered from  him  in  sentiment  He  was  the 
mouth  for  them  all.  When  our  Lord  said  to 
the  twelve,  Will  ye  also  go  away1?  Peter 
answered — but  it  was  in  the  name  of  his  bre- 
thren ;  and  expressed  the  conviction  of  each  of 
them — "Lord,  to  whom  shall  ice  gol  Thou 
hast  the  words  of  eternal  life."  It  is  very 
probable  he  was  the  speaker  here:  for  his 
heart  was  always  very  near  his  lips.  But 
whoever  the  speaker  was,  every  thing  here 
was  praiseworthy. 

I  admire  his  decorum.  Some  are  satisfied 
with  the  moralities  of  conduct;  but  there  are 
the  proprieties  too ;  and  these  are  not  to  be 
overlooked.  "  Let  every  thing  be  done,"  says 
the  Scripture,  "  decently,  and  in  order." 
This  should  be  peculiarly  the  case  in  our 
holy  assemblies.  Let  us  guard  against  every 
thing  that  is  unseemly  and  disturbing.  Let 
us  avoid  coughing  as  much  as  we  can.  Let 
us  not  look  and  stare  all  over  the  house  of 
God.  Let  us  not  talk  or  whisper.  Let  us  be- 
ware of  coming  in  during  the  service.  How 
painful  and  injurious  is  it  to  the  preacher  and 
worshipper  to  be  interrupted  and  diverted  in 
those  sacred  moments  in  which  we  ought  to 
attend  on  the  Lord  without  distraction.  Ob- 
serve these  disciples.  They  surrounded  our 
Saviour  while  he  was  engaged — but  with 
breathless  silence ;  and  did  not  break  in  upon 
his  devotion,  but  waited — till  he  had  "  ceased 
praying." 

I  admire  his  emulation.  Having  heard  his 
Master,  he  began  to  say,  Well,  this  is  prayer. 
What  dignity  !  What  wisdom !  What  reve- 
rence !  What  submission  !  What  fervour  are 
here !  According  to  this,  we  have  never 
prayed  yet  Lord,  teach  us  to  pray.  Indeed, 
the  more  we  attend  on  him  in  any  thing,  the 
less  shall  we  think  of  ourselves.  The  beams 
of  this  Sun  will  soon  darken  our  tapers. 

I  admire  his  wish  to  resemble  what  he  so 
much  admired.  We  should  always  endeavour 
to  improve  by  the  superior  endowments  and 
excellences  of  others.  These  should  not  ex- 
cite envy,  or  yield  discouragement ;  but  excite 
to  imitation.  What  others  are,  they  are  by 
grace:  and  when  we  see  how  any  of  our 
fellow-Christians  bear  prosperity ;  or  endure 
affliction ;  or  fill  up  their  stations ;  we  should 
be  anxious  to  follow  them,  even  as  they  fol- 
low  Christ 

I  admire  his  spiritual  wisdom.  Some  wish 
to  resemble  others  in  worldly  possessions ;  or 
bodily  qualities;  or  mental  endowments  and 
acquisitions.  But  it  is  better  to  resemble  them 
in  grace,  than  in  any  of  these.  Many  would 
rule,  or  compose,  or  speak  like  others ;  but  the 
thing  is,  to  pray  like  them.  It  is  by  prayer 
we  hold  communion  with  God.     It  is  bv  thif 


1«4 


JULY  10. 


we  unlock  all  his  treasures.  He  that  knows 
how  to  pray,  has  the  secret  of  safety  in  pros- 
perity, and  of  support  in  trouble.  He  has  the 
art  of  overruling  every  enemy,  and  of  turning 
every  loss  into  a  gain.  He  has  the  power  of 
soothing  every  care ;  of  subduing  every  pas- 
sion ;  of  adding  a  relish  to  every  enjoyment — 
The  merchandise  of  it  is  better  than  the  mer- 
chandise of  silver ;  and  the  gain  thereof,  than 
much  fine  gold.  Many  things  are  good  for 
me ;  but  none  so  good  as  to  draw  nigh  to  God. 

I  admire  his  humility.  He  is  convinced  that 
they  are  not  sufficient  of  themselves  for  the 
duty,  but  need  Divine  aid.  We  want  in- 
struction in  every  thing.  The  way  of  man 
is  not  in  himself:  it  is  not  in  man  that  walk- 
eth  to  direct  his  steps :  but  we  peculiarly  need 
guidance  here.  The  Spirit  helpeth  our  in- 
firmities, says  the  Apostle ;  for  we  know  not 
what  to  pray  for  as  we  ought.  The  best  of 
men  have  erred  in  their  prayer.  Take  my 
life  from  me,  says  Elijah,  in  the  very  midst 
of  his  usefulness.  I  beseech  Thee,  says 
Moses,  show  me  thy  glory.  You  ask  for 
death,  says  God ;  for  no  man  can  see  me,  and 
live.  "  James  and  John,  the  sons  of  Zebedee, 
come  unto  him,  saying,  Master,  we  would 
that  thou  shouldest  do  for  us  whatsoever  we 
shall  desire.  And  he  said  unto  them,  What 
would  ye  that  I  should  do  for  you  1  They 
said  unto  him,  Grant  unto  us  that  we  may  sit, 
one  on  thy  right  hand,  and  the  other  on  thy 
left  hand,  in  thy  glory.  But  Jesus  said  unto 
them,  Ye  know  not  what  ye  ask :  can  ye 
drink  of  the  cup  that  I  drink  of  J  and  be  bap- 
tized with  the  baptism  that  I  am  baptized 
with  1"  What  would  children  be — how  miser- 
able— how  useless — what  burdens  to  them- 
selves— and  what  plagues  to  others,  if  they 
had  whatsoever  they  desired!  As  to  tem- 
poral blessings,  it  is  hard  to  distinguish  be- 
tween our  real  and  our  imaginary  wants ; 
and  between  what  is  pleasing,  and  what  is 
profitable.  And  even  as  to  spiritual  things, 
we  never  see  their  beauty  and  glory,  so  as  to 
desire  them  supremely,  till  the  Lord  teaches 
us  to  profit.  Nor  do  we  know  of  ourselves 
how  to  come  before  the  Lord,  and  deal  con- 
cerning them.  Under  a  sense  of  guilt,  and  a 
concern  to  obtain  acceptance,  what  strange 
expedients  do  we  often  adopt,  and  what  a 
self-righteous  traffic  do  we  carry  on,  before 
we  come  to  the  blood  of  sprinkling,  and  make 
mention  of  his  righteousness  only  !  We  may 
also  err,  as  to  our  end  and  aim.  We  often 
ask,  and  receive  not,  because  we  ask  amiss, 
that  we  may  consume  it  upon  our  lusts. 

— "  An  easy  thing  to  pray  !"  Who  that 
has  made  the  trial,  and  is  concerned  for  the 
result  of  it,  but  exclaims,  with  Elihu,  "  Teach 
us  what  we  shall  say  unto  Him ;  for  we  can- 
not order  our  speech  by  reason  of  darkness'!" 
or,  with  the  disciples,  "Lord,  teach  us  to 
prav  1" 


JULY  lb 

"  Thanks  be   unto   God  for  his  v*n   »  »  **'| 
gift." — 2  Cor.  ix.  15. 

We  have  always  been  accustomed  to  think 
of  Christ  when  these  words  are  pronounced ; 
and  we  are  not  disposed  to  give  up  this  ap- 
plication without  necessity.  And  we  see  no 
such  necessity  if  we  appeal  to  authority  :  for, 
not  to  mention  many  of  the  ancients,  this  ap* 
plication  is  supported  by  many  of  the  moderns 
also ;  by  a  Henry,  a  Scott,  a  Doddridge.  And 
we  see  no  such  necessity  if  we  refer  to  the 
writer  of  the  words.  Paul's  mind  was  full 
of  Christ ;  the  love  of  Christ  constrained  him : 
and  nothing  is  more  common  in  his  Epistles 
than  sudden  and  unlooked-for  allusions  to 
him.  To  which  we  may  add,  the  nature  of 
the  case  itself:  for  if  the  words  would  apply 
to  the  charity  of  the  Corinthians,  how  much 
stionger  will  they  apply  to  the  Saviour  of 
sinners  !  And  though  we  would  do  justice 
to  every  part  of  the  Scripture,  we  would  yet 
rather  be  followers  of  Cocceius  than  Crellius, 
of  whom,  as  expositors  of  the  Bible,  it  was 
said,  the  one  found  Christ  every  where,  the 
other  nowhere. 

God  then — this  is  the  meaning,  so  loved 
the  world,  that  he  gave  his  only  begotten 
Son,  that  whosoever  believeth  on  him  shouJd 
not  perish,  but  have  everlasting  life.  Yea, 
he  is  not  only  a  gift,  but  an  unspeakable 
gift.  Much  has  indeed  been  said  of  this  gift ; 
in  Christian  conversation  ;  in  the  sermons  of 
ministers ;  in  the  preaching  of  Prophets  ana 
Apostles ;  in  the  Scriptures  of  truth,  of  which 
it  is  the  principal,  and,  in  a  sense,  the  only 
subject.  But  it  is  not  in  the  power  of  words 
to  do  it  justice.  And  we  see  how  even  in- 
spired men  labour  for  terms  and  images,  when 
they  would  hold  forth  a  little  of  the  Saviour's 
glory. 

He  is  a  gift  unspeakable — if  we  consider 
the  greatness  of  his  person.  We  consider 
him  a  man  of  sorrows :  but  he  was  not  always 
so.  He  was  born  in  the  fulness  of  time  :  but 
his  goings  forth  were  from  of  old  from  ever- 
lasting. In  the  beginning  was  the  Word, 
and  the  Word  was  with  God,  and  the  Word 
was  God.  All  tilings  were  made  by  him,  and 
without  him  was  not  any  thing  made  that 
was  made. 

Unspeakable — if  we  consider  the  immensitj 
of  the  plenitude  which  he  possesses,  as  Media 
tor,  for  our  use.  Some  things  include  many 
more.  What  an  unspeakable  blessing  is  9 
fountain,  being  the  source  of  all  the  refresh- 
ing streams  that  flow  from  it,  and  fertilize 
and  beautify  the  ground  !  What  an  unspeak- 
able blessing  is  the  sun,  that  makes  our  day, 
our  spring,  our  summer ! — What  would  the 
earth  be  without  the  sun !  What  an  unspeak- 
able blessing  is  life,  with  all  its  intelligence, 
pursuits,  productions,  and  enjoyments  !    He 


JULY  11. 


185 


is  tne  fountain  of  living  waters.  He  is  the 
Sun  of  righteousness.  He  is  the  life  of  the 
soul  and  eternity.  He  not  only  insures  ever)' 
thing  else,  but  contains  it  In  him  it  hath 
pleased  the  Facher  that  all  fulness  should 
dwell.  In  him  we  are  blessed  with  all  spiri- 
tual blessings  in  heavenly  places. 

— And  can  we  think  of  this,,  and  not  ex- 
claim— Thanks  be  unto  God  for  his  unspeak- 
able gift!  Nothing  is  so  detestable  as 
ingratitude.  The  very  heathens  condemned 
it  One  of  their  philosophers  said,  Call  a  man 
ungrateful  and  you  call  him  every  thing  that 
is  vile.  The  Lacedaemonians  made  it  punish- 
able. South  compares  such  a  wretch  to  the 
sea,  that  turns  the  sweet  influences  of  the 
clouds  into  brine ;  and  to  the  grave,  which  is 
always  receiving  and  never  restoring.  How 
soon  we  complain  of  a  want  of  thankfulness 
in  our  fellow-creatures  towards  ourselves ! 
How  soon  do  we  abandon  them,  when  our  fa- 
vours seem  lost  upon  them ! 

And  yet  what  are  these  favours,  when,  too, 
from  a  community  of  nature,  and  the  com- 
mand of  God,  we  are  under  an  obligation  to 
show  them!  How  few!  How  small!  How 
far  from  being  entirely  pure  in  their  motive ! 
With  how  little  self-denial  and  sacrifice  at- 
tended !  Herein  is  love !  not  that  we  loved 
God,  but  that  he  loved  us,  and  sent  his  Son  to 
be  the  propitiation  for  our  sins. 

And  can  this  love  deserve  only  a  careless 
reflection  of  the  mind  ?  Or  a  cold  acknow- 
ledgment of  the  lip?  Ought  it  not  to  claim 
and  consecrate  the  heart  ?  Ought  we  not  to 
ask,  every  moment,  What  shall  I  render  unto 
the  Lord  for  all  his  benefits  towards  me? 
Ought  we  not,  by  the  mercies  of  God,  to  pre- 
sent our  bodies  a  living  sacrifice  ? 

"  Were  the  whole  realm  of  Nature  mine, 
That  were  a  present  far  too  small  : 
Love  so  amazing,  so  divine. 
Demands  my  soul,  my  life,  my  all." 


JULY  11. 
"  And  he  arose,  and  did  eat  and  drink,  and 
went  in  the  strength  of  that  meat  forty  days 
and  forty  nights  unto  Horeb  the  mount  of 
God." — 1  Kings  xix.  8. 

Having,  on  Mount  Carmel,  witnessed  the 
triumph  of  truth  over  idolatry ;  and  destroyed 
Baal's  prophets ;  and  predicted  the  return  of 
rain :  and  urged  the  king  to  hasten  home,  lest 
he  should  be  impeded  by  the  approaching  tor- 
rents ;  "  Elijah  girded  up  his  loins,  and  ran 
before  Ahab  to  the  entrance  of  Jjzreel."  Had 
Ahab  properly  regarded  Elijah,  he  would 
have  taken  him  up  into  his  chariot,  as  the 
Eunuch  did  Philip ;  and  have  honoured  him 
before  his  attendants;  and  conversed  with 
him  respecting  the  awful  state  of  the  coun- 
try. But  he  did  not  cordially  like  him :  and 
was  happy  to  get  rid  of  him  ss  soon  as  possi- 
ole  as  Felix  said  unto  Paul,  "  Go  *hy  way 
2  A  16* 


for  this  time;  when  I  have  a  convenient  Bea- 
son  I  will  call  for  thee." 

But  we  admire  the  conduct  of  Elijah.  He 
was  not  elated  by  the  recent  unparalleled  ho- 
nours conferred  upon  him  above  the  duty  of 
a  subject ;  and,  therefore,  notwithstanding  the 
character  of  Ahab,  he  pays  respect  to  him  as 
his  sovereign  ;  and  renders  honour  to  whom 
honour  was  officially  due. 

It  is  probable  that  Elijah  came  to  Jezreel  to 
carry  on  the  reformation  he  had  begun  ;  and 
hoping  that  the  late  miracle  would  give  him 
a  powerful  influence.  But  soon  after  he  ar- 
rives in  the  suburbs,  he  learns  the  determina- 
tion, not  of  the  queen  consort,  but  of  the  queen 
regent  (for  Ahab,  though  king,  was  com- 
pletely governed  by  a  termagant  wife),  to  put 
him  to  death.  "  And  Ahab  told  Jezebel  all 
that  Elijah  had  done,  and  withal  how  he  had 
slain  all  the  prophets  with  the  sword.  Then 
Jezebel  sent  a  messenger  unto  Elijah,  saying, 
So  let  the  gods  do  to  me,  and  more  also,  if  I 
make  not  thy  life  as  the  life  of  one  of  them 
by  to-morrow  about  this  time."  Upon  this  he 
should  have  stood  his  ground,  and  have  re- 
solved to  go  on  with  his  work,  leaving  events 
with  God,  and  relying  upon  that  providence 
and  grace  which  had  so  signally  appeared  for 
him.  He  should  have  replied,  as  Chrysostom 
did,  when  Eudoxia,  the  empress,  threatened 
him— "  Go,  tell  her  that  I  fear  nothing  bit. 
sin:"  or  as  Bazil  did,  when  Valerius,  the 
Arian  emperor,  sent  him  word  that  he  would 
put  him  to  death — "  I  would  that  he  would ;  ] 
shall  only  get  to  heaven  the  sooner ;"  or  as 
Luther  did,  when  they  would  have  dissuaded 
him  from  going  to  Worms — "  I  would  go  if 
there  were  as  many  devils  there  as  there  are 
tiles  upon  the  houses :"  or  as  the  prince  of 
Conde  did  to  the  French  king,  when  he  pro- 
posed that  he  should  go  to  mass,  or  suffer 
perpetual  banishment,  or  death — "  As  to  the 
first  of  these,  by  the  grace  of  God,  I  never 
will ;  and  as  to  the  other  two,  I  leave  the 
choice  of  either  to  your  majesty." 

But  where  Is  the  faith  that  never  staggers 
through  unbelief?  The  hand  that  never 
hangs  down?  The  knee  that  never  trem- 
bles? We  are  amazed  at  the  magnanimity 
of  Elijah  before,  in  reproving  Ahab  to  his 
face,  opposing  single-handed  all  the  followers 
of  Baal,  and  slaying  Jezebel's  four  hundred 
and  fifty  chaplains !  But  what  is  man !  He 
cannot  stand  longer  than  God  holds  him,  or 
walk  further  than  God  leads  him — This  same 
hero  now  turns  pale,  and  flees  for  his  life ! 
"  And  when  he  saw  that,  he  arose,  and  went 
for  his  life,  and  came  to  Beer-sheba,  which 
belongeth  to  Judah,  and  left  his  servant  there. 
And  why  did  he  leave  him  ?  Was  it  fron 
tenderness,  wishing  to  save  him  from  the 
perils  to  which  he  himself  was  exposed  ?  Oi 
was  it  the  more  perfectly  to  conceal  hie 
movements,  as  one  could  be  more  easily  ind 
than  more  •     Or  did  he  wish  fo-  unrestrained. 


ISO 


JULY  12. 


unwitnessed  intercourse  with  God  7  There 
are  seasons,  and  places,  in  which  we  wish  no 
eye  to  see,  no  ear  to  hear,  out  God  to  be  all  in 
all.  Abraham  left  his  young  men  below 
when  he  ascended  to  worship  God.  And  Je- 
sus said  to  Peter,  James,  and  John,  in  the 
garden,  Tarry  ye  here,  while  1  go  and  pray 
yonder. 

However  this  was,  "he  went  a  day's  jour- 
ney into  the  Wilderness,  and  came  and  sat 
down  under  a  juniper  tree:"  and,  fatigued 
with  journeying  and  hunger ;  and  harassed 
with  forebodings ;  and  despairing  of  further 
success  in  his  exertions ;  he  asked  to  resign, 
not  only  his  office,  but  his  life — "  H  e  request- 
ed for  himself  that  he  might  die ;  and  said,  It 
is  enough  ;  now,  O  Lord,  take  away  my  life; 
for  I  am  not  better  than  my  fathers"  — That 
is,  I  am  not  fitter  to  bear  their  trials,  or  dis- 
charge their  duties,  than  they  were.  Why 
then  should  I  remain,  when  they  are  removed  ] 
[  have  done  and  suffered  my  share.  This  was 
the  language  of  nature,  not  of  grace.  Chil- 
dren grow  fretful  as  they  grow  sleepy.  Paul 
longed  to  depart,  to  be  with  Christ,  which 
was  far  better  ;  yet  he  was  willing  to  abide  in 
the  flesh,  because  it  was  needful  for  others. 
While  we  are  ready  to  go,  we  must  also  be 
willing  to  stay,  if  God  has  any  thing  for  us  to 
do,  or  to  suffer.  To  be  impatient  for  retreat, 
especially  as  soon  as  we  meet  with  disap- 
pointment, is  unmanly  and  sinful. 

Though  Elijah  was  forward  to  die,  it  was 
a  peevish  haste,  and  evinced  that  he  was  in 
a  very  improper  frame  for  the  event. — But 
God  remembered  that  he  was  dust,  compas- 
sionated his  weakness,  and  appeared  for  him, 
even  in  a  strait  of  his  own  producing,  and 
dealt  not  with  him  after  his  desert.  "  And  as 
he  lay  and  slept  under  a  juniper  tree,  behold, 
then  an  angel  touched  him,  and  said  unto 
him,  Arise  and  eat.  And  he  looked,  and,  be- 
hold, there  was  a  cake  baken  on  the  coals, 
and  a  cruse  of  water  at  his  head.  And  he 
did  eat  and  drink,  and  laid  him  down  again." 
Before,  He  had  fed  him  by  ravens ;  now  he 
supplies  him  by  one  of  those  heavenly  mes- 
sengers who  are  all  ministering  spirits  unto 
the  heirs  of  salvation.  The  office  seems  be- 
neath one  of  these  glorious  beings.  But  he 
was  as  much  pleased  to  bring  a  meal  to  this 
weary  traveller,  as  he  would  have  been,  had 
he  received  orders  to  manage  the  affairs  of 
an  empire.  Angels  have  no  partialities.  They 
consider  not  the  nature  of  the  command,  but 
only  the  Author.  May  His  will  be  done  on 
earth  as  it  is  done  in  heaven  ! 

But  what  was  the  meal  1  A  cake  of  bread 
and  a  cruse  of  water!  Nature  is  content 
with  little ;  and  grace  with  less.  How  many 
disorders  arise  from  access !  A  voracious  ap- 
petite is  a  judgment.  A  delicate  one  is  an 
infirmity.  A  dainty  one  is  a  disgrace.  Mi- 
nisters, above  all  men,  should  not  be  givej. 
to  appetite,  or  be  fond  of  dainty  meats.    Ar .' 

*;■■» 


those  who  entertain  them  snould  not  insul 
them  hy  the  nature  and  the  degree  of  their 
preparations.  Did  our  Saviour  require  much 
serving]  Did  not  he  reprove  Martha  for 
being  cumbered  about  many  things  ]  When 
an  angel  was  the  guest,  Abraham  brought 
him  forth  a  cake,  baked  on  the  hearth,  with 
butter  and  milk.  And  when  an  angel,  who 
had  the  command  of  every  store,  catered  for 
the  greatest  and  best  man  of  the  age,  it  wag 
a  cake  of  bread  and  a  cruse  of  water. 

But  "  the  angel  of  the  Lord  came  agair. 
the  second  time,  and  touched  him,  and  said 
Arise,  and  eat;  because  the  journey  is  too 
great  for  thee."  God's  caring  for  his  people 
is  not  only  relieving,  but  prospective.  He 
foresees  what  they  will  need,  and  prepares 
them  for  difficulties  and  duties  which  they 
had  not  reckoned  upon.  He  strengthens  the 
shoulder  when  the  burden  is  going  to  be  in- 
creased. And  when  he  gives  them  an  addi- 
tional supply  of  faith,  hope,  peace,  and  joy ; 
little,  perhaps,  do  they  imagine  what  trials 
they  are  to  endure,  or  what  steps  they  are  to 
take,  in  the  strength  of  it ! 

But  how  was  Elijah  fitted  for  his  journey  ! 
Surely  the  sustenance  derived  from  this  meal 
was  miraculous.  But  it  shows  us  what  his 
power  can  do ;  and  teaches  us  that  man  liveth 
not  by  bread  alone,  but  by  every  word  that 
proceedeth  out  of  the  mouth  of  God.  "  And 
he  arose,  and  did  eat  and  drink,  and  went  in 
the  strength  of  that  meat  forty  days  and  forty- 
nights  unto  Horeb  the  mount  of  God."  And 
why  did  he  choose  to  repair  hither  1  Would 
no  other  place  have  afforded  him  an  equally 
safe  retreat  1  Was  he  actuated  by  curiosity  1 
or  piety  ?  Here  was  much  to  strike  his  mind, 
and  to  aid  his  faith  and  devotion.  Here, 
would  he  say,  Israel  encamped !  Here  fell 
manna !  Here  moved,  and  here  stood,  the 
fiery  cloudy  pillar  !  On  the  top  of  this  hill 
God  spake  all  the  words  of  his  Law !  And 
there  God  spake  with  Moses,  face  to  face  !— 
How  much  is  connected  with  some  spots ! 
"  They  are  none  other  but  the  house  of  God 
and  the  gate  of  heaven." 


JULY  12. 
"  /  die  daily:'— I  Cor.  xv.  31. 

We  need  not  confine  the  meaning ;  but 
take  the  expression  in  all  its  latitude  of  im- 
port. In  what  sense  could  not  Paul  make  this 
acknowledgment !  In  what  sense  is  it  not 
possible,  or  proper,  for  us  to  make  it  ! 

First.  He  died  daily,  because  he  professea 
to  preach  the  Gospel,  in  constant  hazard  of 
life.  "In  labours,"  says  he,  "more  abundant, 
in  stripes  above  measure,  in  prisons  more  fre- 
quent, in  deaths  oft.  Of  the  Jews  five  times 
received  I  forty  stripes  save  one.  Thrice  was 
1  beaten  with  rods,  once  was  I  stoned,  thrice 
I  suffered  shipwreck,  a  night  and  a  day  I  havfl 


JUL*  13. 


187 


been  in  the  deep ;  in  journeyings  often,  in 
perils  of  waters,  in  perils  of  robbers,  in  perils 
by  mine  own  countrymen,  in  perils  by  the 
heathen,  in  perils  in  the  city,  in  perils  in  the 
wilderness,  in  perils  in  the  sea,  in  perils 
among'  false  brethren;  in  weariness  and 
painfulness,  in  watchings  often,  in  hunger  and 
thirst,  in  fastings  often,  in  cold  and  naked- 
ness." Well  might  he  affirm,  "  I  die  daily." 
In  this  sense,  you  say,  the  words  are  not  ap- 
plicable to  you.  It  is  true,  from  many  of  his 
dangers  you  are  secure.  Your  religion  is  not 
exposing  you  to  the  loss  of  your  life ;  or  even 
of  your  liberty,  or  your  substance.  But  do  not 
even  you  die  daily  1  Are  not  you  in  jeopardy 
every  hour  1  Are  you  not  surrounded  by 
wicked  and  unreasonable  men,  whose  vices 
and  passions  would  destroy  you,  without  the 
restraining  providence  of  God  1  Are  you  not 
liable  to  a  thousand  accidents  1  What  a  frail 
thing  is  the  human  body  !  How  strange  that 
such  a  curious  machine,  composed  of  such  a 
multitude  of  delicate  organs,  should  continue 
so  long  in  force  and  operation !  Know  you 
not  that  the  heart  beats  seconds,  and  that 
sixty  movements  of  the  blood  take  place 
every  minute — so  that  sixty  times  every  mi- 
nute the  question  is  asked  whether  we  are  to 
live  or  die !  We  die  daily ! 

Secondly.  Paul  could  say  this,  as  death 
was  actually  invading  him  daily.  And  this 
is  the  case  with  us.  We  are  mortal,  not  only 
in  destination,  but  in  state.  We  decay  while 
we  receive  sustenance.  We  talk  of  dying ! 
But  is  dying  a  future  thing '.'  Have  we  not 
always  been  dying? 

'  The  moment  we  begin  to  live, 
We  all  begin  to  die." 

We  talk  of  dying !  Why  many  of  us  are 
half  dead  already;  and  some  much  more. 
Many  of  our  connexions  are  dead  :  many  of 
our  comforts :  many  of  our  hopes.  We  have 
buried  many  of  our  opportunities,  and  days, 
and  years — and  every  year,  and  every  day, 
brings  us  near  the  entire  end  of  the  whole. 
It  is  absurd  to  confine  dying  to  the  act  of  se- 
paration between  soul  and  body — This  is 
only  the  finishing  stroke — We  die  daily. 

Thirdly.  Paul,  by  a  moral  decease,  died 
daily.  So  should  we.  To  die  to  an  object,  ac- 
cording to  Scripture,  is  to  have  no  more  con- 
nexion with  it,  or  attachment  to  it.  Thus 
the  Apostle  says  to  the  Romans,  "Reckon 
ye  yourselves  to  be  dead  indeed  unto  sin." 
"  How  shall  we,  who  are  dead  to  sin,  live  any 
longer  therein  F  And  this  moral  dying  is 
frequently  expressed  by  the  word  crucifixion, 
in  allusion  to  the  mode  of  it ;  and  to  remind 
us  also  of  the  cause,  aa  well  as  the  example. 
Hence  it  is  said,  "  Our  old  man  is  crucified 
with  him,  that  the  body  of  sin  might  be  de- 
stroyed, that  henceforth  we  should  not  serve 
sin ;  <6r  he  that  is  dead  is"  thus  "  freed  from 
•in     Now  if  we  be  dead  with  Ch-ist,  we  be- 


lieve that  we  shall  also  live  with  him." 
Thus  the  Christian  dies  daily,  by  a  course  of 
mortification  to  sin,  and  the  world,  and  the 
impression  of  things  seen  and  temporal,  and 
the  power  of  temptation — "  For  they  that  are 
Christ's  have  crucified  the  flesh,  with  its  af- 
fections and  lusts." 

Fourthly.  Paul  died  daily,  by  a  readinesf 
for  his  dissolution,  whenever  it  should  take 
place.  And  the  man  who  is  like-minded  will 
feel  a  concern  to  be  prepared  to  die ;  to  die  in 
a  good  state,  and  in  a  good  frame ;  to  die  safely ; 
to  die  cheerfully ;  to  die  glorifying  God ;  and 
having  an  abundant  entrance  ministered  unto 
him  into  the  everlasting  kingdom  of  our  Lord 
and  Saviour.  And  this  must  commence  with 
the  Apostle's  desire,  "  To  win  Christ  and  be 
found  in  him."  Nothing  can  be  done  to  pur- 
pose, in  our  preparation  for  eternity,  till  we 
have  said,  "  Into  thine  hand  I  commit  my  spi- 
rit :  thou  hast  redeemed  me,  O  Lord  God  of 
truth."  The  voice  from  heaven  only  pro- 
nounces those  blessed  who  "  die 'in  the  Lord ;" 
in  a  state  of  union  and  communion  with  him : 
having  his  righteousness  to  give  them  a  title 
to  heaven,  and  his  grace  to  give  them  a 
meetness  for  the  inheritance  of  the  saints  in 
light. 

But  we  should  be  concerned,  not  only  to  be 
habitually,  but  actually  ready  to  die.  That  is, 
to  be  in  a  waiting  posture ;  having  our  loins 
girded,  and  our  lamps  burning ;  keeping  our  ' 
consciences  clear  and  calm ;  drawing  off  our 
affections  from  earth ;  that  when  the  sum- 
mons comes  we  may  be  willing  to  depart,  and 
not  be  constrained  to  plead,  "  O  spare  me  a 
little,  that  I  may  recover  strength  before  1 
go  hence,  and  be  no  more."  In  the  history 
of  Charles  V.,  emperor  of  Germany,  we  are 
told,  that  he  resigned  the  reins  of  govern- 
ment, and  retired  into  a  convent  in  Spain. 
There  he  resolved  to  celebrate  his  own  obse- 
quies. For  this  purpose,  he  ordered  his  tomb 
to  be  erected  in  the  chapel  of  the  monastery 
of  St.  Justus.  Thither,  at  the  proper  seofcon, 
all  his  domestics  were  ordered  to  march  in 
funeral  procession,  carrying  in  their  hands 
black  tapers.  The  Emperor  followed  in  his 
shroud.  Arrived  at  the  nlace,  he  was  laid  in 
his  coffin.  The  service  of  the  dead  was  per- 
formed :  and  when  the  ceremonies  were 
ended,  the  doors  were  closed,  the  attendants 
dismissed,  and  he  was  left  alone.  After  re. 
maining  some  time  in  the  grave,  he  arose, 
and  repaired  to  his  apartment,  filled  with  all 
those  awful  reflections  which  the  solemnity 
was  adapted  to  inspire. — Now  we  do  not  re- 
commend the  practice  of  such  a  gloomy  and 
abject  superstition.  But  you  may  sanctify 
the  expedient,  at  least,  in  thought  You  may 
anticipate  an  event  that  must  befall  you. 
And,  oh  that  you  were  wise,  that  you  under- 
stood this,  that  you  would  consider  your  lat- 
ter end !  Oh  that  you  would  rememoer,  that 
the  services  you  perform  for  others,  will  r»r 


188 


JULY  13. 


iainly  be  required  for  yourselves  !  Oh  that 
when  you  see  man  going  to  his  long  home, 
and  the  mourners  going  about  the  streets, 
you  would  say,  "  I  also  am  accomplishing,  as 
an  hireling,  my  day ;  and  in  a  little  time,  my 
neighbours,  friends,  and  relations,  will  seek 
me — and  I  shall  not  be !" 

— Would  it  be  improper  or  useless  for  you, 
m  imagination,  to  suppose  yourselves — enter- 
ing your  sick-chamber — stretched  upon  a  bed 
of  languishing — dying — wrapped  up  in  your 
winding-sheet — laid  in  your  coffin — friends, 
for  the  last  time,  touching  your  cold  cheek 
with  their  lips  or  the  back  of  their  hand — the 
lid  screwed  down — and  your  remains  borne 
through  the  mutes  at  the  door — and  accom- 
panied to  the  grave — and  left  there — while 
the  spirit  had  returned  to  God,  who  gave  it. 
In  endeavouring  to  realize  this  condition,  I 
ask,  How  would  the  world  appear  1  What 
would  you  think  f  the  censure  or  preise  of 
men  1  What,  of  many  of  your  pursuits  ] 
Would  not  this  check  the  levity  of  the  mind, 
and  the  pride  of  life  1 — Would  not  also  this 
contemplation  break  the  force  of  surprise  1 
"  Familiar  thoughts  can  slope  the  way  to  death." 

— But  if  we  think  not  of  the  subject,  the  event 
will  be  a  sudden  precipice. 

.The  sum  of  human  wisdom  is,  to  keep  us 
from  surprise  in  any  thing :  the  sum  of  divine 
wisdom  is,  to  keep  us  from  surprise  in  death. 
We  know  not  how  soon  the  event  may  come. 
Nor  in  what  manner  it  may  befall  us.  It 
may  not  wait  the  close  of  threescore  years 
and  ten.  It  may  not  announce  its  approach 
by  the  common  warnings  of  sickness.  If  we 
have  not  learned  this  truth  already  from  our 
observations  of  mortality — neither  should  we 
bo  persuaded  though  one  rose  from  the  dead. 


JULY  13. 

"  I  -will  yet  for  this  be  inquired  of  by  the  house 

of  Israel,  to  do  it  for  them." — Ezek.  xxxvi. 

37. 

That  is,  what  he  had  been  promising ;  and 
n<  twithstanding  the  freeness  and  certainty  of 
th«,  engagement.  Such  is  the  revealed  "  will" 
of  God.  And  his  will  is  law ;  and  lav/  from 
which  there  lies  no  appeal.  Nothing,  there- 
fore, can  dispense  with  the  obligation  of 
prayer.     But  let  us  look  at  this  fact. 

As  we  have  no  claims  upon  God,  and  all 
he  does  for  us  must  be  from  pure  mercy  and 
grace  ;  no  one  can  deny  that  he  has  a  right 
to  determine  the  way  in  which  his  favours 
shall  be  conferred.  Nor  can  it  be  questioned 
that  he  is  the  most  competent  judge  in  thi3 
case;  for  his  understanding  is  infinite:  he 
knows  himself  and  his  relations;  and  he 
knows  us  and  our  welfare  perfectly. 

Yet  let  us  not  suppose  that  he  acts  arbi- 
trarily, though  he  may  act  sovereignly.  And 
let  u»  remember,  too,  that  his  acting  sove- 


reignly does  not  consist  in  his  acting  witn» 
out  reasons,  but  in  his  being  governed  Dy 
reasons  which  are  often  far  above  out  of  our 
sight. 

His  wisdom  and  his  goodness  are  to  be  seen 
here  as  plainly  as  his  authority.  Some  vain  ly 
ask,  Where  is  the  propriety  of  prayer  ]  Can 
prayer  be  necessary  to  inform  a  Being,  per- 
fect in  knowledge  ?  Or  to  excite  a  Being, 
always  ready  to  do  good'?  Or  to  induce  a 
Being,  with  whom  there  is  no  variableness, 
to  change  his  measures  ]  But  the  question 
is  beside  the  mark.  What  is  not  necessary 
as  to  God,  may  be  necessary  as  to  us.  Re- 
ligion is  founded  not  in  his  wants,  but  in  ours. 
Does  not  something  of  this  kind  obtain  among 
all  ranks  and  conditions  of  our  fellow-crea- 
tures 1  All-parental  as  you  are,  do  you  al- 
ways dispense  with  your  child's  asking  for 
what  he  wants  1  As  a  master,  though  will- 
ing to  forgive,  do  you  not  deem  it  needful  to 
require  the  servant  that  offended  you  to  con- 
fess his  fault  and  implore  pardon  1 

How  many  are  the  advantages  arising  from 
God's  requiring  us  to  ask,  that  we  may  have , 
and  seek,  that  we  may  find  !  The  exercise 
of  prayer  keeps  alive  a  sense  of  our  indigence 
and  dependence.  Every  time  I  go  to  God  in 
prayer,  I  am  reminded  that  I  am  ignorant, 
and  that  he  is  wise ;  that  I  am  weak,  and  that 
he  is  powerful;  that  I  am  guilty  and  miser- 
able, and  that  he  is  merciful  and  gracious; 
that  I  am  nothing,  and  that  he  is  all  in  all. 

Prayer,  by  bringing  us  into  the  presence  of 
God,  will  impress  us  with  his  excellences; 
and  the  intercourse  we  have  with  him,  will 
lead  us  to  admire,  and  fear,  and  love,  and  re- 
semble him.  For  we  soon  catch  the  spirit, 
and  take  off  the  manners  of  those  with  whom 
we  are  intimate;  especially  if  they  are  above 
us,  and  we  much  esteem  them.  It  is  said, 
that  those  who  are  about  the  court  have  an 
air  and  an  address  peculiar  to  themselves 
and  that  it  is  difficult,  if  not  impossible,  for 
another  to  assume  it.  A  man  who  is  much 
at  the  throne  of  grace,  will  betray  it  in  a 
manner  of  feeling,  speaking,  and  acting,  that 
a  religious  pretender  can  never  entirely 
exemplify. 

Hereby,  too,  the  blessing  is  more  endeared, 
and  enhanced.  We  never  much  regard  what 
we  acquire  without  application  or  effort  The 
effort  is  a  kind  of  price :  and  we  judge  of  the 
commodity  by  the  cost.  That  which  blesses 
us,  is  what  relieves  our  wants;  fulfils  our 
desire ;  accomplishes  our  hope ;  crowns  our 
sacrifices.  God's  blessings  are  not  bestowed 
upon  those  who  are  incapable  of  feeling  their 
value:  they  would  then  yield  neither  plea- 
sure to  the  receiver,  nor  praise  to  the  giver. 
His  way,  therefore,  is  to  make  us  sensible  of 
our  need  ;  to  show  us  the  importance  and  ex- 
cellency of  the  favours ;  and  to  draw  forth  our 
souls  after  them.  Then  we  are  in  his  way. 
Then  we  can  plead  his  promise.     For  blessed 


JULY  14. 15. 


189 


ire  they  that  do  hunger  and  thirst  after  right- 
eousness; for  they  shall  be  filled. 


JULY  14. 

"  My  peace  I  give  unto  you." — John  xiv.  27. 

Peace  sometimes  signifies  a  confluence  of 
temporal  good  things.  This  is  not  the  mean- 
ing of  it  here.  Our  Saviour  himself  was 
poor,  and  a  man  of  sorrows.  And  he  said  to 
his  disciples,  In  the  world  ye  shall  have  tribu- 
lation. Yet  at  the  same  time  they  were  to 
have  peace  in  him.  This  peace,  therefore, 
must  have  been  something  which  trouble 
could  not  hinder  or  injure.  It  must  have 
been  a  spiritual  privilege—composure  of 
mind ;  especially — for  here  is  the  source  of 
the  greatest  perplexity  and  disquietude ;  the 
calm  of  conscience,  arising  from  a  hope  of 
our  acceptance  in  the  Beloved.  Before  it 
can  be  enjoyed,  the  awful  breach  between 
God  and  us  must  be  healed ;  and  the  blessed 
partaker  of  it  be  able  to  say,  Thou  wast  an- 
gry with  me  ;  but  thine  anger  is  turned  away, 
and  thou  comfortedst  me.  For  there  must 
be  a  sense  of  apprehension  of  God's  favour, 
which  is  life.  I  may  be  pardoned  ;  but  if  I 
am  ignorant  of  my  forgiveness,  my  anxieties 
and  uneasinesses  will  remain.  But  when 
He  says  to  my  soul,  I  am  thy  salvation,  then, 
being  justified  by  faith,  I  have  peace  with 
God — not  only  peace  with  him  above,  but 
peace  with  him  within — a  peace  that  passeth 
all  understanding. 

For  who  can  adequately  conceive  the 
value  of  this  donation  1  We  need  not  de- 
scend into  the  depths  of  hell,  to  inquire  what 
the  miserable  victims  of  despair  would  give 
for  a  moment's  enjoyment  of  it  Let  those 
speak  who  have  been  convinced  of  sin,  who 
have  felt  a  wounded  spirit,  and,  expecting  to 
fall  into  the  hand  of  the  living  God,  have  ex- 
claimed, What  must  I  do  to  be  saved  1  What 
were  the  feelings  of  the  manslayer,  with  the 
avenger  of  blood.urging  on  at  his  heels  1  And 
what  was  the  change  he  experienced,  as 
soon  as  he  entered  the  appointed  asylum,  and 
could  turn  round  and  face  the  foe !  Say  ye — 
for  ye  have  realized  the  blessed  transition — 
ye  who  have  fled  for  refuge  to  lay  hold  of 
the  hope  set  before  you. 


"  'Tis  a  young  heav'n  on  earthly  ground, 
And  glory  in  the  bud." 


It  is  a  cluster  of  the  grapes  of  Eshcol.  It 
weans  from  the  world.  It  enlivens  duty.  It 
smooths  the  rugged  path  of  adversity.  It 
turns  a  dying  chamber  into  the  house  of  God 
and  the  gate  of  heaven. 

But  the  Saviour  calls  it  his  peace — "  My 
peace  I  give  unto  you."  It  would  be  a  low 
sense  of  this,  though  a  true  one,  that  he  came 
and  preached  it  It  was  his  in  an  infinitely 
more  expensive  way.  He  procured  it  for  us. 
He  came  not  to  tell  us  the  way  to  heaven, 


but  to  be  the  way :  not  to  show  us  how  ie 
make  our  peace  with  God,  but  to  make  it 
And  he  did  make  it:  we  were  reconciled 
unto  God  by  the  death  of  his  Son.  The  chas- 
tisement of  our  peace  was  upon  him,  and  by 
his  stripes  we  are  healed.  He  made  peace 
by  the  blood  of  his  Cross.  And  he  applies  it 
by  the  agency  of  his  Holy  Spirit;  enabling  us 
to  beKeve,  and  enter  into  rest ;  and  maintain- 
ing our  hope  in  all  the  changes  of  life,  and 
under  a  continued  sense  of  our  unworthiness 
and  guilt 

Nor  is  it  more  his  by  derivation  than 
distinction.  Many  have  peace ;  but  how  un- 
like his !  There  is  the  peace  of  the  sinner. 
This  is  of  Satanic  origin.  The  strong  man 
armed  keepeth  his  palace  and  his  goods  in 
peace.  This  peace  is  worse  than  war.  It  is 
not  founded  in  conviction,  but  ignorance.  It 
cannot  endure  thought  It  is  unworthy  of  the 
name  of  peace — There  is  no  peace,  saith  my 
God,  to  the  wicked.  How  can  a  man  retire, 
and  go  to  sleep,  when,  if  he  dies  before  the 
morning,  (and  how  easily  may  his  bed  be- 
come his  grave !)  God  is  under  an  oath  to  de- 
stroy him  1  He  denies  it  or  forgets.  There 
is  the  peace  of  the  self-righteous  Pharisee ; 
and  the  peace  of  the  evangelical  hypocrite ; 
both  of  which  will  prove  as  the  spider's  web, 
and  as  the  giving  up  of  the  ghost — There  is 
the  peace  of  the  worldling,  who,  in  the  calm 
of  his  fireside,  or  evening's  walk,  musing  on 
his  abundance,  says,  O  my  soul,  thou  hast 
much  goods  laid  up  for  many  years;  take 
thine  ease ;  eat  drink,  and  be  merry.  But  he 
may,  that  very  night  have  his  soul  required 
of  him;  and  then  whose  are  those  things 
which  he  has  provided  1  What  is  it  to  be  at 
ease  in  our  circumstances,  and  to  enjoy  peace 
with  our  neighbours,  and  in  our  families, 
while  we  are  at  war  with  God,  and  his  wrath 
abideth  on  us ! 

— But  this  man  shall  be  the  peace  when 
the  Assyrian  cometh  into  the  land !  Look  to 
him.  Repair  to  him.  "  He  healeth  the  broken 
in  heart  and  bindeth  up  all  their  wounds." 
While  you  neglect  him,  you  may  seek  peace, 
but  you  will  never  find  it  But  he  crig^ — 
oh  !  hear  him — "  Come  unto  me,  all  yethat 
labour  and  are  heavy  laden,  and  I  will  give 
you  rest"  And  is  not  this  the  very  thing 
you  want!  Rest?  Rest  unto  your  souls'1 
Believe.  Try  his  word.  "  Lo  this,  we  have 
searched  it  so  it  is;  hear  it,  and  know  thoc 
it  for  thy  good." 


JULY  15. 

"  It  came  to  pass,  that  when  Jesus  had  finishes 
these  parables,  he  departed  thence.  Ana 
■when  he  -was  come  into  his  o-wn  country,  he 
taught  them  in  their  synagogue,  insomuch 
that  they  -were  astonished,  and  said,  Whence 
hath  this  man  this  -wisdom,  and  these  mighty 
■works?     Is  not  this  the  carpenter's  son?  it 


190 


JULY  15 


not  his  inothir  called  Mary?  and  his  bre- 
thren, James,  and  Joses,  and    Simon,  and 
Judas  ?     And  his  sisters,   are  they  not  all 
■with  us?     Whence  then  hath  this  man  all 
these  things  ?     And  they  were  offended  in 
him.     But  Jesus  scii  unto  them,  A  prophet 
is  not  -without  honour,  save  in  his  own  coun- 
try, and  in  his  own  house.     And  he  did  not 
many  mighty  works  there  because  of  their 
unbeJe/:'— Matt.  xiii.  53—58. 
— His  own  country  here  means,  not  Be- 
thany, where  he  was  born,  but  Nazareth, 
where  he  had  been  brought  up.     It  v/?ts  a 
poor  and  despised  place ;  so  that  it  was  pro- 
verbially asked,  "  Can  any  good  thing  come 
out  of  Nazareth  V     Yet  there  was  he  found, 
who  is  the  King  of  glory ! 

Here  he  taught  in  their  synagogues. 
What  he  taught  is  not  recorded.  But  we 
may  determine  the  substance  of  it  from  his 
addresses  on  other  occasions,  and  from  the 
end  which  he  always  kept  in  view — "  to  seek 
and  to  save  that  which  was  lost."  Of  his 
manner  of  teaching,  we  cannot  form  an  ade- 
quate conception.  It  was  all  his  own.  "  Grace 
was  poured  into  his  lips."  Even  those  who 
derived  no  saving  advantage  from  it— even 
his  enemies — said,  "Never  man  spake  like 
this  man." 

Accordingly,  the  people  were  astonished. 
Wonder  has  its  place  in  religion;  and  there 
is  every  thing  in  the  Gospel  to  call  it  forth. 
Yet  many  emotions  of  this  kind  are  not  pow- 
erful enough  to  produce  any  decisive  result : 
and  the  subjects  of  them  behold,  and  wonder, 
and  perish.  Thus  it  was  here.  They  ac- 
knowledge his  works  to  be  mighty  works, 
that  is,  miraculous ;  but  are  offended  with  his 
want  of  education,  having  been  at  no  univer- 
sity: at  the  feet  of  no  Gamaliel,  never  having 
learned  letters.  And  also  because  he  was 
not  a  man  of  birth  and  rank ;  but  had  rela- 
tions in  common  life,  and  was  himself  en- 
gaged in  manual  employment.  See  how  the 
god  of  this  world  blinds  the  minds  of  them 
that  believe  not.  Who  can  stand  before  envy 
and  prejudice)  If  he  had  the  wisdom,  and 
did  the  works — both  of  which  they  admitted, 
surely  it  was  the  more  commendable,  and  the 
more  marvellous,  that  he  was  so  pre-eminent 
without  any  ordinary  helps:  and  the  more 
likely  was  he  to  be  divinely  inspired.  There 
seemed  no  other  way  of  accounting  for  the 
prodigy.  And  this  seems  to  strike  them.  But 
men  do  not  value  things  according  to  their 
real  excellence.  And  when  there  is  not  a 
cordial  liking  to  any  subject,  every  circum- 
stance, which  would  otherwise  befriend,  is 
converted  into  objection. 

In  answer  to  their  offence,  our  Saviour 
remarks,  "  A  prophet  is  not  without  honour, 
save  in  his  own  country,  and  in  his  own 
house."  Usefulness  depends  upon  accept- 
ance ;  and  acceptance  upon  esteem.  Hence 
a  bishop  is  to  have  a  good  report  of  them  that 


are  without;  and  hearers  are  commanded  :.ot 
only  to  receive  such,  but  to  hold  them  in 
reputation.  Those  who  have  been  above  a 
man  in  condition,  do  not  like  to  come  down 
and  listen  to  him  as  an  instructer  and  re- 
prover :  and  those  who  have  been  his  equals 
have  been  too  familiar  with  him  to  feel  vene- 
ration towards  him.  Many  things,  though 
quite  consistent  with  sanctity,  yet  breed  not 
that  reverence  and  respect  which  attach  to  a 
man  that  comes  to  us,  so  to  speak,  from  a 
kind  of  distance,  arid  is  only  seen  through  the 
medium  of  his  *scred  office.  The  case,  here 
stated,  is  not  universally  and  absolutely  true. 
But  it  is  so  generally  and  comparatively :  and 
even  our  Saviour  himself  was  not  an  excep- 
tion to  it.  After  this,  some  of  his  servants 
need  not  be  astonished  at  the  treatment  they 
experience.  Neither  should  they  fret  and 
complain.  They  must  take  human  nature  as 
it  is,  and  accommodate  themselves,  as  much 
as  they  can,  prudently  and  innocently,  to  the 
actual  state  of  society.  This  governed  the 
Master ;  and  he  assigns  it  as  the  reason  why 
he  preferred  labouring  elsewhere — "  He  said 
unto  them,  Ye  will  surely  say  unto  me  this 
proverb,  Physician,  heal  thyself:  whatsoever 
we  have  heard  done  in  Capernaum,  do  also 
here  in  thy  country.  And  he  said,  Verily,  I 
say  unto  you,  No  prophet  is  accepted  in  his 
own  country. 

What  a  conclusion  is  here !— ,;  And  he  did 
not  many  mighty  works  there  because  of  their 
unbelief."  Some  he  did.  Mark  says,  he  laid 
his  hands  on  a  few  sick  folk,  and  healed  them 
— but  what  was  the  prevention  of  more  1  He 
generally  required  faith  in  his  miraculous  ex- 
ertions. Hence  the  expressions — Be  it  unto 
thee  according  to  thy  faith — Believest  thou 
that  I  am  able  to  do  this  ? — If  thou  canst  be- 
lieve, all  things  are  possible  to  him  that 
believeth.  There  were,  indeed,  some  cases 
in  which  he  wrought  without  this ;  at  least 
without  the  faith  of  the  individual  himself: 
though  even  then,  faith  was  found  in  those 
who  applied  on  his  behalf;  or  who  brought 
him  to  Jesus. 

But  faith  is  always  necessary  in  spiritual 
operations.  He  can  produce  faith  within  us ; 
but  he  cannot  carry  on  his  works  of  grace 
without  it.  If  he  could,  it  would  be  in  con- 
tradiction to  his  word ;  and  by  a  blind,  posi- 
tive, physical  force,  without  our  knowledge, 
feeling,  wishes,  or  designs.  But  this  is  not 
his  way.  He  does  every  thing  by  faith.  We 
are  saved  through  faith.  Hence  the  import- 
ance of  believing.  The  first,  the  chief  con- 
cern is,  to  get  faith.  Talk  not  of  the  suffi- 
ciency and  excellency  of  the  remedy — it 
cannot  heal  us  unless  it  be  applied ;  and  it 
can  only  be  applied  by  faith.  The  Gospel  is 
the  power  of  God  to  salvation — but  it  is  onlv 
to  every  one  that  believeth. 

There  is  something  infinitely  evil  in  unbe- 
lief, if  we  only  consider  what  it  prevents.  I* 


JULY  16. 


191 


kiands,  and  it  is  the  only  thing  that  does 
stand,  between  a  sinner  and  the  relief  of  the 
Gospel.  Let  him  believe,  and  he  is  saved. 
He  that  hath  the  Son  hath  life ;  and  he  that 
believeth,  hath  the  Son.  As  to  others,  the 
wrath  of  God  abideth  on  them ;  for  nothing 
else  can  withdraw  them  from  under  it  The 
Jews  could  not  enter  into  Canaan,  because  of 
their  unbelief.  It  equally  bars  heaven  against 
us.  But  what  mighty  works  attend  faith! 
By  faith  we  are  justified.  By  faith  we  are 
sanctified.  We  stand,  we  walk,  we  live,  we 
conquer  by  faith. 

And  what  an  injurious  bar  to  a  Christian 
himself  is  unbelief!  How  much  does  it  hin- 
der him  from  achieving  in  a  way  of  duty,  and 
realizing  in  a  way  of  privilege !  What  keeps 
him  so  weak  and  wavering'?  Unbelief.  "If 
ye  will  not  believe,  surely  ye  shall  not  be  es- 
tablished." If  we  depend  on  our  frames  and 
feelings,  we  draw  from  a  summer  brook,  in- 
stead of  the  well  of  living  waters.  Pleasing 
experiences  are  cordials ;  but  faith  furnishes 
the  soul's  food.  Faith  in  the  promises  would 
immediately  tranquillize  us,  as  it  did  Paul  in 
the  ?torm — "  Be  of  good  cheer ;  for  I  believe 
God,  that  it  shall  be  as  it  was  told  me."  What 
keeps  a  Christian  so  poor  in  consolation  1  Un- 
belief. "  Filled  with  all  joy  and  peace  in  be- 
lieving." "  Believing,  we  rejoice  with  joy 
unspeakable  and  full  of  glory." 

Who  would  not,  then,  by  faith,  let  loose  all 
the  sources  of  Divine  mercy  and  grace  1 

Who  would  not  cry  out,  with  tears,  "  Lord, 
I  believe :  help  Thou  mine  unbelief]" 


JULY  16. 

"  Call  to  remembrance  the  former  days." 
Heb.  x.  32. 

This  will  soon  convince  us  that  there  is 
nothing  new  under  the  sun;  and  keep  us 
from  saying,  "  What  is  the  cause  that  the 
former  days  were  better  than  these  f  In 
many  respects  we  have  the  advantage.  In 
knowledge,  and  civilization,  and  liberty,  and 
trade,  and  the  conveniences  and  comforts  of 
life,  and  above  all,  in  spiritual  privileges,  we 
far  surpass  our  predecessors. 

If  we  look  back  to  the  period  of  Judaism, 
?e  shall  have  reason  to  say,  "  Blessed  are  our 
eyes,  for  they  see;  and  our  ears,  for  they 
hear :  for  many  prophets  and  righteous  men 
desired  to  see  the  things  that  we  see,  and  did 
not  see  them,  and  to  hear  the  things  that  we 
hear,  and  did  not  hear  them."  They  had  the 
type,  we  have  the  reality ;  they  had  the  pro- 
mise, we  have  the  accomplishment;  they  had 
the  dawn,  we  have  the  day — God  having 
provided  some  better  thing  for  us,  that  they 
without  us  should  not  be  made  perfect 

If  we  look  back  to  the  period  previous  to 
the  entrance  of  the  Gospel  into  our  own 
country,  what  were  our  ancestors'?    Naked 


painted  savages  in  the  woods ,  oppressed  by 
cruel  rites ;  enslaved  by  idolatry ;  being  with- 
out Christ;  strangers  to  the  commonwealth 
of  Israel ;  having  no  hope,  and  without  God 
in  the  world. 

We  were  called  Christians  long  before  the 
Reformation.  But  look  at  the  period  prior  to 
that  auspicious  event  In  what  a  state  of 
mental  degradation  were  we — religion  super- 
stition— the  service  performed  in  an  unknown 
tongue — the  Scriptures  kept  from  the  com- 
mon people — and  nothing  suffered  to  peep  or 
mutter,  but  as  priestcraft  gave  leave ! 

And  when  men  began  to  know  the  words 
of  life,  and  to  serve  God  in  spirit  and  in  truth, 
what  interdictions  were  they  under :  and  to 
what  fines,  imprisonments,  tortures,  deaths, 
were  they  exposed  by  the  spirit  of  persecu- 
tion— Popish  and  even  Protestant !  Remem- 
ber the  former  times,  in  which  your  forefa- 
thers endured  a  great  fight  of  affliction  for 
conscience'  sake.  Think  how  they  would 
have  rejoiced  to  see  a  day  in  which  we  sit 
under  our  own  vine  and  fig-tree,  and  none 
can  make  us  afraid ;  in  which  the  Gospel  is 
spreading  far  and  wide ;  in  which  individuals, 
and  churches,  and  communities,  combine  to 
make  manifest  the  savour  of  the  Redeemer's 
knowledge  in  every  place.  Christians  should 
judge  by  a  rule  of  their  own ;  and  deem 
those  the  best  times  in  which  the  best  cause 
flourishes  most  We  therefore  live  in  the 
most  preferable  sera  the  world  ever  yet  wit- 
nessed. 

But  it  i3  well  for  us  also  to  remember  the 
earlier  periods  of  our  own  personal  history 
and  experience;  our  days  of  religious  no- 
thingness, when  we  never  called  upon  his 
Name,  and  had  no  fear  of  God  before  our 
eyes.  What  feelings  does  the  review  of 
these  days  require ! 

But  other  days,  better  days,  blessed  days 
followed,  after  we  knew  God,  or  rather  were 
known  of  him.  He  remembers  these :  "  Go 
and  cry  in  the  ears  of  Jerusalem,  saying, 
Thus  saith  the  Lord ;  I  remember  thee,  the 
kindness  of  thy  youth,  the  love  of  thine  es- 
pousals, when  thou  wentest  after  me  in  the 
wilderness,  in  a  land  that  was  not  sown. 
Israel  was  holiness  unto  the  Lord,  and  the 
first-fruits  of  his  increase."  And  shall  we  fcr- 
get  them  1    Can  we  forget  them  ? 

"  How  sweet  their  memory  still  f" 

In  one  respect  the  review  must  be  humbling. 
For  how  little  has  our  practice  corresponded 
with  our  profession !  or  our  proficiency  with 
our  advantages !  Yea,  instead  of  advancing, 
have  not  we  stood  still,  or  rather  have  we  not 
gone  back  1  We  read  of  "  the  first  ways  of 
David."  They  were,  alas!  his  best.  "The 
king  of  Israel  never  equalled  the  shepherd  of 
Bethlehem.  When  at  ease  in  Zion  his  soul 
prospered  much  less  than  when  he  was  hunt- 
ed like  a  partridge  upon  the  mountains   And 


192 


JULY  17. 


nave  we  never  sighed,  "Oh  that  it  was  with 
me  as  in  months  past !"  Here  is  the  charge, 
4 1  have  somewhat  against  thee,  because  thou 
hast  left  thy  first  love."  Let  us  not  deny  it; 
but  remember  from  whence  we  are  fallen, 
and  repent,  and  do  our  first  works. 

Are  we  in  trouble  1  Do  we  see  no  way 
for  our  escape  J  Does  God  seem  to  have  for- 
gotten to  be  gracious  ]  Let  us  remember  the 
years  of  the  right  hand  of  the  Most  High. 
His  love,  and  power,  and  truth  are  still  the 
eame.  And'  because  he  has  been  my  help, 
therefore,  under  the  shadow  of  his  wing  will 
I  rejoice. 


JULY  17. 

"  Ye,  have  an  unction  from  the  Holy  One." 
1  John  ii.  20. 

Who  is  this  Holy  One?  Unquestionably 
tne  Lord  Jesus.  It  was  one  of  the  names  by 
which  he  was  known  in  the  days  of  his  flesh. 
The  devils  knew  him  by  it ;  and  said,  We 
know  thee  who  thou  art,  the  Holy  One  of 
God.  Ye  denied,  said  Peter  and  John  to  the 
Jews,  the  Holy  One  and  the  Just.  He  was 
so  called  from  the  innocency  of  his  life  ;  the 
purity  of  his  nature ;  and  the  eminency  of  his 
perfections :  and  therefore,  in  a  sense,  appli- 
cable to  no  mere  creature.  God  is  often 
called  the  Holy  One,  in  the  Old  Testament : 
and,  alluding  to  the  very  place  where  holi- 
ness is  thrice  ascribed  to  him  by  the  Sera- 
phim, the  Evangelist  affirms,  "  This  said 
Isaiab,  when  he  saw  his  glory,  and  spake  of 
him."  He  is  relatively,  as  well  as  personally 
holy;  and  evangelically,  as  well  as  legally. 
He  is  as  holy  in  his  Gospel  as  in  his  Law. 
He  is  as  holy  in  his  dispensations  as  in  his  or- 
dinances. He  is  holy  in  all  his  ways,  and 
righteous  in  all  his  works.  He  came  by  wa- 
ter, as  well  as  by  blood ;  and  gave  himself  for 
us,  to  redeem  us  from  all  iniquity,  and  to  pu- 
rify unto  himself  a  peculiar  people,  zealous  of 
good  works—  And  though  he  will  bring  mil- 
lions from  the  depraved  race  of  Adam  to  glo- 
ry, he  will  bring  them  all  there,  not  having 
spot,  or  wrinkle,  or  any  such  thing. 

And  what  is  this  unction  from  Him  ?  John 
was  a  Jew ;  and  well  knew  that  oil,  unction, 
anointing,  it  is  all  the  same  thing,  was  used 
to  consecrate,  to  beautify,  to  refresh  and  de- 
light The  word  therefore  is  used  here  for 
the  influence  of  the  Holy  Spirit.  And  this  is 
derived  from  the  Lord  Jesus.  This  was  typi- 
fied in  the  case  of  Aaron,  when  the  oil  was 
poured  upon  his  head,  and  went  down  to  the 
skirts  of  his  garments.  So  here,  the  unction 
descends  from  the  head  of  the  Church  to  the 
lowest  members  of  the  body.  Hence  it  is  so 
often  called  the  Spirit  of  Christ  It  comes  to 
us  through  his  mediation ;  and  it  comes  to  us 
from  his  possession.    For  it  was  not,  as  Mr.  J 


Howe  observes,  the  design  and  effect  of  the 
sufferings  and  death  of  Christ,  that  the  Spirit 
should  be  given  immediately  to  any  indivi- 
duals; but  that  the  whole  dispensation 
should  be  lodged  in  his  hands,  and  the  admi- 
nistration be  the  honour  of  his  office.  He  re- 
ceived gifts  for  men  :  and  this  was  the  chief 
of  them.  Being  by  the  right  hand  of  God 
exalted,  says  Peter,  and  having  received  of 
the  Father  the  promise  of  the  Spirit,  he 
hath  shed  forth  this  which  ye  now  see  and 
hear.  He  therefore  said  to  his  disciples,  "  It 
is  expedient  for  you  that  I  go  away  :  for  if  1 
go  not  away,  the  Comforter  will  not  come 
unto  you ;  but  if  I  depart  I  will  send  him 
unto  you" — "  And  he  shall  not  speak  of  him- 
self; but  whatsaever  he  shall  hear,  that  shall 
he  speak  :  and  he  will  show  you  things  to 
come.  He  shall  glorify  me  :  for  he  shall  re- 
ceive of  mine,  and  shall  show  it  unto  you." 

Thus  it  pleased  the  Father,  that  in  him 
should  all  fulness  dwell.  And  of  his  fulness, 
says  every  saved,  every  sanctified  sinner, 
have  all  we  received,  and  grace  for  grace. 

Have  we  this  unction  from  the  Holy  One  1 
If  any  man  have  not  the  Spirit  of  Christ  he 
is  none  of  his.  Destitute  of  this,  our  religion 
will  be  a  form  of  godliness,  without  the 
power;  the  practice,  without  the  principle; 
duty,  without  delight — a  task — wearisome- 
ness — vanity.  We  can  only  know  that  he 
abideth  in  us  by  the  Spirit  which  he  hath 
given  us. 

If  strangers  to  the  benefit,  let  us  seek  it 
We  know  to  whom  we  are  to  apply.  He  is 
able,  he  is  willing,  to  give  us  the  supply  of 
his  own  Spirit.  How  encouraging  to  address 
ourselves  to  one  who  loved  us,  and  gave  him- 
self for  us ;  who  says,  if  any  man  thirst,  let 
him  come  unto  me  and  drink;  who  never 
sent  one  suppliant  empty  away — who  never 
will — never  can — for  he  cannot  deny  him- 
self. 

Cherish  this  unction.  It  is  what  the  Apos- 
tle means,  when  he  says,  "  Grieve  not  the 
holy  Spirit  of  God,  by  which  ye  are  sealed  to 
the  day  of  redemption."  Not  only  does  gra- 
titude require  this,  because  of  what  the  Spi- 
rit has  already  done  for  you ;  but  a  concern 
for  your  own  welfare.  What  can  you  do, 
without  his  aids  and  comforts?  In  conse- 
quence of  his  sin,  David  feared  the  entire 
loss  of  his  agency ;  and  therefore  critJ,  Cast 
me  not  away  from  thy  presence,  and  take  not 
thy  Holy  Spirit  from  me.  Yea,  he  had  suf- 
fered the  loss  of  the  consolation  and  support 
which  he  alone  can  give — Restore  unto  me 
the  joy  of  thy  salvation,  and  uphold  me  with 
thy  free  Spin,. 

Let  us  diffuse  this  unction.  Let  us  make 
manifest  the  savour  of  the  Redeemer's  know- 
ledge, in  every  place ;  in  every  condition ;  in 
every  company.  Let  it  so  abound  in  our  con- 
duct, temper,  and  discourse,  that  we  may  be 
distinguished  and  recommended  by  it    Sc 


JULY  18. 


193 


thai  all  may  take  knowledge  of  us  that  we 
have  been  with  Jesus. 


JULY  18. 
God  who  is  rich  in  mercy." — Ephes.  ii.  4. 

In  a  thousand  things  God  entirely  eludes 
our  research.  In  every  thing  he  surpasses 
our  comprehension.  But  we  know  that  he  is 
mercifui ;  we  are  sure  that  he  is  rich  in 
mercy.  And  we  cannot  be  too  thankful,  that 
the  eminence  of  an  attribute,  so  essential  to 
our  happiness  and  hope,  is  not  obscurely  re- 
vealed, but  so  plainly  and  fully  made  known, 
in  the  works  of  his  hands ;  the  dispensations 
of  his  providence ;  the  promises  of  his  word  ; 
the  provisions  of  his  house ;  and  the  Son  of 
his  love. 

For  who  does  not  need  this  assurance'! 
The  self-righteous  Pharisee,  who  thanks  God 
that  he  is  not  as  other  men  are — he  does  not 
require  it  And  t!ie  proud  pretender,  who  is 
free  from  a)',  sin — he  does  not  require  it — he 
formerly  required  it;  but  he  has  now  attain- 
ed, he  is  now  already  perfect  But  there  are 
four  classes  of  characters  to  whom  it  must  be 
like  life  from  the  dead. 

First  The  victims  of  affliction.  These 
are  not  rarely  to  be  met  with  in  this  vale  of 
tears.  To  such  we  would  say — We  ask  you 
not  what  your  distresses  are ;  but  if  oppressed, 
pray,  Lord,  undertake  for  me.  Cast  thy  bur- 
den upon  the  Lord,  and  he  shall  sustain  thee. 
Repair  not,  under  the  pressure  of  wo,  to  the 
rope,  or  the  bowl  of  intoxication,  or  tbe  dissi- 
pations of  the  world — this  is  like  Saul's  go- 
ing to  the  witch  of  Endor:  but  go  to  the 
throne  of  the  heavenly  grace,  imploring  the 
pity  of  the  God  of  all  comfort  He  does  not 
afflict  willingly,  nor  grieve  the  children  of 
men.  It  is  your  welfare  that  has  called  forth 
this  seeming  severity.  He  knows  your  frame. 
He  remembereth  that  you  are  dust  He  lays 
upon  you  no  more  than  he  will  enable  you  to 
bear.  He  will  not  always  chide  ;  neither 
will  he  keep  his  anger  for  ever.  When  the 
benevolent  end  of  the  dispensation  is  answer- 
ed, he  will  readily  lay  aside  the  rod,  and  say, 
"  Is  Ephraim  my  dear  son !  is  he  a  pleasant 
child  ?  For  since  I  spake  against  him,  I  do 
earnestly  remember  him  still :  therefore  my 
bowels  are  troubled  for  him;  I  will  surely 
have  mercy  upon  him,  saith  the  Lord.  Set 
thee  up  waymarks,  make  the  high  heaps :  set 
thine  heart  towards  the  highway,  even  the 
way  which  thou  wentest :  turn  again,  O  vir- 
gin of  Israel,  turn  again  to  these  thy  cities." 

Secondly.  Convinced  penitents.  They  were 
formerly  always  extenuating  their  guilt :  now 
they  are  dwelling  only  upon  the  aggravations 
of  it.  Lately  they  seemed  unsusceptible  of 
alarm ;  now  they  refuse  to  be  comforted.  Such 
is  their  unworthiness !  The  number  and  great- 
ness of  their  sins !  They  are  cast  out  of  his 
?B  17 


sight !  And  there  is  only,  fcr  them,  a  certain 
fearful  looking-for  of  judgment  and  fiery  in 
dignation !  But  awakened  sinner,  remember 
there  is  hope  in  Israel  concerning  this  thing. 
There  is  everlasting  consolation,  and  good 
hope,  through  grace.  With  the  Lord  there 
is  mercy ;  and  with  him  is  plenteous  redemp- 
tion. Judge  not  of  his  goodness  by  a  human 
standard.  Who  is  a  God  like  unto  him !  View 
him  not  through  the  medium  of  your  own 
feelings.  Believe  his  own  word,  wherein  he 
assures  you,  that  he  is  ready  to  forgive ;  that 
he  will  abundantly  pardon.  Believe  his  oath, 
wherein  he  swears  by  himself—"  As  I  live, 
saith  the  Lord,  I  desire  not  the  death  of  him 
that  dieth;  wherefore,  turn,  and  live  ye." 

Thirdly.  Desponding  backsliders.  These, 
after  walking  in  the  way  everlasting,  have 
fallen  by  their  iniquity :  and  perhaps  feel  more 
anguish  of  mind,  than  when  they  were  first 
led  to  repentance.  They  say,  and  they  say 
justly,  "No  one  has  sinned  with  such  en- 
hancement as  I  have  done.  I  have  sinned  in 
the  dearest  relations,  and  under  the  highest 
obligations,  and  against  the  greatest  advan- 
tages. I  have  sinned  after  being  made  to 
know  what  an  evil  and  bitter  tiling  it  is ;  and 
also  after  tasting  that  the  Lord  is  gracious 
My  sin  has  been  more  injurious  in  its  effects 
than  that  of  others :  it  has  more  dishonoured 
religion,  and  grieved  the  holy  Spirit  of  God." 
All  this  they  ought  to  feel — Yet  must  not. 
they  forget  that  he  is  rich  in  mercy.  It  is 
this  belief  that  will  break  the  heart  most  and 
make  it  sorrow  after  a  godly  sort.  It  is  this 
alone  that  will  lead  them  forward,  with  weep- 
ing and  supplication,  saying,  Lord,  take  aw  ay 
all  iniquity :  create  in  me  a  clean  heart,  O 
God,  and  renew  a  right  spirit  within  me. 
And  He — will  He  refuse  to  reply,  "I  will 
heal  their  backsliding,  I  will  love  them  freely ; 
for  mine  anger  is  turned  away  from  him t" 

"  Return,  ye  wandering  souls,  renin. 
And  seek  his  tender  breast ; 
Call  back  the  memory  of  those  days 
When  there  you  found  your  rest. 

"  Behold,  great  God,  we  <:ome  to  Thee, 
Though  blushes  veil  our  face; 
Constrain'd  our  last  retreat  to  seek 
In  thy  much-injured  grace." 

Fourthly.  Persevering  believers.  These 
have  holden  on  their  way;  and,  having  ob- 
tained help  of  God,  continue  to  this  day.  They 
ought  therefore,  to  feel  thankful.  Yet  it  be- 
comes them,  also,  to  be  humble.  Indeed,  the 
more  they  advance  in  the  divine  life,  the  more 
will  they  be  dissatisfied  with  themselves. 
They  will  be  deeply  affected  with  a  sense  of 
their  unprofitableness,  and  numberless  infirm- 
ities. If  their  outward  conduct  has  been  fair 
to  men,  they  know  how  little  their  heart  has 
been  right  with  God.  They  know,  the  sins 
of  their  holy  things  would  be  enough  to  con- 
demn them,'  if  God  should  bring  them  into 
judgment  with  him.     Their  langjage,  there- 


194 


JULY  19. 


fore,  still  is,  God  be  merciful  to  me,  a  sinner. 
This  is  their  only  relief— He  is  rich  in  mercy. 
And  living — and  dying — they  "look  for  the 
mercy  of  our  Lord  Jesus  Christ  unto  eternal 
life." 


JULY  19. 

•  At  the  appearance  of  the  bow  that  is  in  the 
cloud  in  the  day  of  rain,  so  -was  the  appear- 
ance of  the  brightness  round  about.  This 
was  the  appearance  of  the  likeness  of  the  glory 
of  the  Lord"— Ezek.  i.  28. 
There  is  always  ground  for  the  Prophet's 
complaint ;  "  Seeing  many  things,  they  ob- 
serve not."  How  often  do  even  objects,  pe- 
culiarly designed  and  adapted  to  excite  and 
impress,  fail  to  strike ;  or  at  least  to  awaken 
any  proper  attention !  This  is  the  case  with 
the  rainbow.  Children  wonder  at  the  novelty, 
grandeur,  and  construction  of  the  figure;  but 
seldom  ask  a  question  about  it.  The  com- 
mon people,  who  are  much  abroad  in  the 
field,  rarely  give  it  a  gaze ;  and  never  con- 
nect a  thought  with  it,  but  as  it  may  be  sup- 
posed, by  the  time  of  its  exhibition,  to  intimate 
the  state  of  the  weather.  And  what  does  the 
philosopher  1  In  the  pride  of  science,  he  des- 
pises the  vulgar;  but,  although  able  to  ex- 
plain the  mediate  cause  of  the  phenomenon, 
lie  never  looks  after  any  thing  the  Scripture 
says  concerning  it.  But  who  is,  not  only  a 
naturalist,  but  a  moralist  1  And  not  only  a 
moralist,  but  a  Christian  ]  A  Christian  in  the 
field,  as  well  as  in  the  temple  1  making  that 
which  is  seen  and  temporal,  the  means  of 
communion  with  that  which  is  unseen  and 
eternal  J 

The  rainbow  may  be  viewed  three  ways. 
First.  Physically.  Thus  it  is,  in  the  sky, 
a  semicircle  of  various  colours,  which  appears 
in  showery  weather.  It  is  gendered  by  the 
sunbeams  on  a  cloud.  When  there  is  a  moist 
and  dark  cloud  opposite  the  orb  of  day,  and 
disposed  to  receive  and  reflect  his  rays,  the 
bow  is  seen  ;  and  never  without  this  concur- 
rence. 

Secondly.  Federally.  The  first  time  we 
read  of  it  in  the  Book  of  Genesis,  is  in  this 
covenant  relation.  "  I  do  set  my  bow  in  the 
cloud,  and  it  shall  be  for  a  token  of  a  cove- 
nant between  me  and  the  earth.  And  it  shall 
come  to  pass,  when  I  bring  a  cloud  over  the 
earth,  that  the  bow  shall  be  seen  in  the  cloud : 
and  I  will  remember  my  covenant,  which  is  be- 
tween me  and  you,  and  every  living  creature 
of  all  flesh ;  and  the  waters  shall  no  more  be- 
come a  flood  to  destroy  all  flesh."  It  was  in 
being  before.  But  now  it  was  made  a  di- 
vinely constituted  sign,  or  token.  Thus  it 
should  lead  us  to  think  of  the  holiness  and 
justice  of  God,  in  the  destruction  of  the  old 
world :  and  also  of  his  forbearance  and  good- 
new.,  in  engaging  not  to  destroy  it  in  like 


manner  again ;  and  i/i  affording  a  sensible  a» 
surance  of  it.  The  appearance  may  be,  in 
some  measure,  viewed  as  even  typical  of 
the  event.  The  bow  was  early  the  prin- 
cipal weapon  of  war ;  and  soon  became  the 
emblem  of  it.  David  says,  "  He  hath  ben 
his  bow,  and  made  ready  his  arrows  upon  the 
string,  to  shoot  at  the  persecutors."  But 
here  is  a  bow  without  arrows,  and  without  a 
string !  When  a  man  uses  the  bow  in  a  hos- 
tile manner,  the  ends  arc  towards  himself; 
and  the  back  is  towards  the  enemy.  But 
here  the  bow  is  reversed — the  back  is  towards 
heaven ;  and  the  ends  towards  the  earth.  And 
therefore  if  it  had  arrows  upon  the  string, 
they  must  be  discharged  upwards  not  down- 
wards— the  earth  is  safe,  and  has  nothing  to 
fear  from  it  If  this  should  be  thought  more 
curious  than  wise ;  yet  the  bow  thus  viewed, 
if  not  a  type,  is  a  proof  and  a  pledge.  It  says, 
the  flood  is  gone — never  to  retern!  And 
here  we  feel  a  perfect  certainty.  However 
long  or  violently  the  rain  falls,  we  are  not 
alarmed.  We  look  to  the  bow  in  the  cloud ; 
and  are  sure,  that "  while  the  earth  remaineth, 
seedtime  and  harvest,  and  cold  and  heat,  and 
summer  and  winter,  and  day  and  night,  shall 
not  cease."  And  why  do  we  not  feel  equally 
sure,  with  regard  to  another  interposition  ] 

For  thirdly.  The  bow  is  to  be  viewed  evan- 
gelically. "  For  a  small  moment  have  I  for- 
saken thee;  but  with  great  mercies  will  I 
gather  thee.  In  a  little  wrath  I  hid  my  face 
from  thee  for  a  moment;  but  with  everlasting 
kindness  will  I  have  mercy  on  thee,  saith  the 
Lord  thy  Redeemer.  For  this  is  as  the 
waters  of  Noah  unto  me :  for  as  I  have  sworn 
that  the  waters  of  Noah  should  no  more  go 
over  the  earth ;  so  have  I  sworn  that  I  would 
not  be  wroth  with  thee,  nor  rebuke  thee. 
For  the  mountains  shall  depart,  and  the  hills 
be  removed ;  but  my  kindness  shall  not  de- 
part from  thee,  neither  shall  the  covenant 
of  my  peace  be  removed,  saith  the  Lord  that 
hath  mercy  on  thee."  Here  we  find  God  do- 
ing, in  a  nobler  case,  what  he  did  after  the 
deiuge.  Here  we  find  him — with  a  better, 
an  everlasting  covenant,  ordered  in  all  things 
and  sure.  And  to  render  the  allusion  similar, 
and  to  afford  strong  consolation  to  those  who 
are  fleeing  for  refuge  to  lay  hold  of  the  hope 
set  before  them,  we  have  his  oath,  accompa- 
nied with  a  sign  or  token,  that  should  subdue 
every  apprehension.  Where  1  What  is  it? 
"  Upon  the  likeness  of  the  throne,"  says  Eze- 
kiel,  "  was  the  likeness  as  the  appearance  of 
a  man  above  upon  it.1"  We  know  to  whom 
this  refers.  "  And  I  saw  as  the  colour  of  am- 
ber, as  the  appearance  of  fire  round  about 
within  it,  from  the  appearance  of  his  loins 
even  upward,  and  from  the  appearance  of  his 
loins  even  downward,  I  saw  as  it  were  the 
appearance  of  fire,  and  it  had  brightness  round 
about.  As  the  appearance  of  the  bow  that  is 
in  the  cloud  in  the  day  of  rain,  so  was  the 


JULY  20. 


195 


ipj>earance  of  the  brightness  round  about 
This  was  the  appearance  of  the  likeness  of 
the  glory  of  the  Lord" — An  emblem  of  his 
glory,  both  as  to  his  person,  and  importance. 
Who  can  help  admiring  the  rainbow  1  It  is 
one  oe  the  most  beautiful  appearances  in  Na- 
ture, How  various  the  colours !  Yet  the  ce- 
lestial tints  are  united ;  and,  though  distinct, 
melt  into  each  other,  to  make  one  astonishing 
whole.  And  his  Name  is  Wonderful.  What 
a  combination  of  excellences  is  found  in  him 
— "  He  is  altogether  lovely."  All  human  and 
divine  beauties  meet  in  him.  All  the  charms 
of  Nature,  all  the  attractions  of  all  creatures 
in  earth  and  in  heaven,  are  blended  in  him, 
and  infinitely  surpassed — "  For  how  great  is 
his  goodness ;  and  how  great  is  his  beauty  !" 

It  also  reminds  us  of  his  importance.  He 
insures  us  safety — covenant  safety.  We  are 
justified  by  his  blood,  and  saved  from  wrath 
through  him.  He  is  the  hope — the  consola- 
tion of  Israel.  He  that  believeth  on  him 
cannot  peribh ;  but  hath  everlasting  life. 

Let  us  look  to  him,  and  be  comforted, 
against  every  adverse  threatening.  Afflic- 
tions cannot  overwhelm  us.  The  Law  cannot 
curse  us.  Enemies  cannot  injure  us.  "Nay, 
in  all  these  things  we  are  more  than  conquer- 
ors through  him  that  loved  us.  For  I  am 
persuaded,  that  neither  death,  nor  life,  nor 
angels,  nor  principalities,  nor  powers,  nor 
things  present,  nor  things  to  come,  nor  height, 
nor  depth,  nor  any  other  creature,  shall  be 
able  to  separate  us  from  the  love  of  God, 
which  is  in  Christ  Jesus  our  Lord." 


JULY  20. 
"  They  took  knowledge  of  them,  that  they  had 
been  -with  Jesus." — Acts  iv.  13. 
This  recognition  is  explained  two  ways. 
Some  take  it  literally,  as  referring  to  the  per- 
sons of  the  Apostles.  These,  their  arraigners 
remembered,  when  they  looked  at  them,  for 
they  had  seen  them  before  in  company  with 
him.  And  this,  it  is  more  than  probable,  was 
the  case.  For  some  of  this  very  council  at- 
tended, his  examination  on  the  night  of  his  ap- 
prehension. Yea,  he  was  examined  in  the 
very  house  of  this  Caiaphas ;  and  we  are  as- 
sured, that  Peter,  on  the  occasion,  went  into 
the  High  Priest's  palace,  to  see  the  end. 
Jesus,  also,  had  openly  taught  in  the  Temple, 
when,  more  than  once,  some  of  these  men 
were  present,  disputing  with  him;  and  he 
was  always  accompanied  by  his  disciples.  No 
wonder,  therefore,  that  Peter  and  John  were 
recognized  by  them. — But  others  take  it,  in 
allusion  to  their  qualities,  behaviour,  and 
mode  of  speaking :  connecting  it  particularly 
with  the  former  words.  And  "  when  they 
saw  the  boldness  of  Peter  and  John,  and  per- 
ceived that  they  were  unlearned  and  igno- 
rant men,  they  marvelled ;  and  they  took 
knowledge  of  them,  that  they  had  been  with 


Jesus :"  remarking  that  they  were  of  the  same 
party ;  or,  as  we  should  say,  of  the  same 
stamp.  So  the  sentence  has  been  commonly 
understood.  And  three  remarks  may  be 
made  upon  it 

First  Some  have  been  with  Jesus.  Peter 
and  John  had  been,  as  to  his  bodily  presence, 
with  him,  for  several  years,  in  public,  and  in 
private ;  going  out  and  coming  in  with  him. 
And  who  is  not  ready  to  envy  them  such  in- 
tercourse'? But  he  was  received  up  into 
glory :  and  they  who  had  known  him  after  the 
flesh,  knew  him  so  no  more.  Yet  he  had 
promised  his  people  his  spiritual  presence,  to 
the  end  of  the  world.  And  thus,  though  now 
invisible,  he  is  yet  accessible.  Hereafter 
they  will  be  for  ever  with  the  Lord.  But 
this  heaven  begins  on  earth.  They  were 
naturally  without  Christ;  though  not  as  to 
dispensation,  yet  as  to  experience.  But  their 
religion  began  with  an  introduction  to  him — 
They  were  made  sensible  of  their  need  of 
him.  They  sought  him :  they  found  him. 
They  had  much  to  do  with  him  then ;  and 
they  have  had  much  to  do  with  him  ever 
since.  And  they  only  go  on  well  in  religion, 
as  they  are  able  to  say,  "  I  am  continually 
with  thee."  They  are  with  him — in  his 
word — in  his  house — at  his  table — with  him 
in  the  closet — in  the  field — They  are  with 
him  as  pupils  are  with  their  teacher — as  ser- 
vants are  with  their  master,  waiting  upon 
him  all  the  day — as  followers  with  their 
leader,  willing  to  follow  him  whithersoever 
he  goeth — as  soldiers  with  their  commander  • 
fighting  the  good  fight  of  faith — For  "  they 
that  be  with  him,  are  called,  and  chosen,  ana 
faithful" — And  "  he  that  is  not  with  him,  is 
against  him." 

Secondly.  It  is  expected  that  they  who 
are  with  him  should  resemble  him.  It  is 
proverbially  said,  Tell  me  a  man's  company, 
and  I  will  tell  you  his  character.  And  it  is 
well  known,  that  like  not  only  attracts,  but 
begets  like.  Hence  the  importance  we  attach 
to  the  choice  of  associates.  Hence  we  say  to 
the  unmarried — Be  not  unequally  yoked  to- 
gether with  unbelievers.  Hence  to  the 
young — He  that  walketh  with  wise  men  shall 
be  wise ;  but  a  companion  of  fools  shall  be 
destroyed.  If  we  enter  the  house  of  mourn- 
ing, we  instantly  catch  the  sympathy.  The 
heart  softens.  The  countenance  contracts. 
The  eye  melts.  How  different  are  our  sen- 
sations in  the  circle  of  festivity  and  mirth ! 
It  is  said  that  those  who  live  at  court,  have  a 
manntr  of  their  own,  which  others  cannot 
successfully  put  on. 

All  association,  however  limited,  produces 
some  influence.  But  the  conformity  will  be 
in  proportion— to  the  degree  of  the  intimacy 
— and  the  constancy  of  the  intercourse — and 
the  love  we  have  to  the  individual — and  the 
veneration  we  feel  for  Lis  greatness.  Now 
all  these  will  apply  sur  jcnely  to  tl  e  Ciris* 


1% 


JULY  21. 


tian's  acquaintance  with  Christ.  And  there- 
fore the  resemblance  must  be  the  greater — 
especially  when  we  add  to  all  this — That  it 
is  the  duty,  and  the  main  business  of  his  reli- 
gion to  imitate  him — For  he  that  saith,  he 
abideth  in  him,  ought  himself  also  so  to  walk 
as  he  walked.  And  if  any  man  have  not  the 
Spirit  of  Christ,  he  is  none  of  his. 

Thirdly.  This  conformity  will  not  be 
overlooked.  The  Christian  himself  may  not 
be  sensible  of  it;  for  the  more  progress  he 
makes  in  the  divine  life,  the  more  humble 
will  he  be.  Moses  was  not  aware  of  the  bril- 
liancy of  his  face,  when  he  came  down  from 
being  with  God;  and  was  surprised  to  see 
the  people  dazzled  at  the  glory  of  his  counte- 
nance. And  Paul  said,  I  have  not  attained,  I 
am  not  already  perfect.  But  God  will  take 
knowledge  of  it.  Angels  will  take  knowledge 
of  it.  Ministers  will  take  knowledge  of  it. 
His  fellow-Christians  will  take  knowledge  of 
it.  The  world  will  take  knowledge  of  it — 
his  profiting  will  appear  unto  all  men.  And 
though  the  wicked  cannot  be  pleased  with  it, 
yet  they  are  aware  of  what,  by  their  profes- 
sion, Christians  ought  to  be ;  and  their  consis- 
tency will  enthrone  them  in  their  conviction, 
and  put  silence  to  their  ignorance  ;  and  may 
constrain  them  to  glorify  God  in  the  day  of 
visitation. 

If  persons  are  seen  firm  in  principle ;  fear- 
less in  duty  ;  zealous  in  the  cause  of  God ;  yet 
humble  and  lowly ;  and  gentle  and  tender ; 
and  patient  in  suffering ;  and  ready  to  forgive 
— no  one  need  be  told  with  whom  they  have 
been. 

So,  if  you  are  proud,  and  vain,  and  worldly- 
minded,  and  avaricious,  and  revengeful,  and 
censorious,  and  unkind ;  we  do  not  require 
you  to  tell  us  with  whom  you  are  most  inti- 
mate. And  though  we  do  not  believe  in 
witchcraft,  we  know  that  you  have  a  familiar 
spirit;  and  we  know  who,  and  what,  he  is. 
And  "  glory  not,  and  lie  not,  against  the  truth. 
This  wisdom  descendeth  not  from  above,  but 
is  earthly,  sensual,  devilish.  For  where  en- 
vying and  strife  is,  there  is  confusion  and 
every  evil  work.  But  the  wisdom  that  is  from 
above,  is  first  pure,  then  peaceable,  gentle, 
and  easy  to  be  entreated  ;  full  of  mercy  and 
good  fruits ;  without  partiality,  and  without 
hypocrisy.  And  the  fruit  of  righteousness  is 
sown  in  peace  of  them  that  make  peace." 

JULY  21. 

"  0  taste  and  see  that  the  Lord  is  good." 
Psalm  xxxiv.  8. 

That  God  is  good  is  too  obvious  to  be  de- 
nied :  though,  alas !  we  are  so  little  affected 
with  it.  He  is  good  to  all,  and  his  tender  mer- 
cies are  over  all  his  works.  He  openeth  his 
hand,  and  satisfieth  the  desire  of  every  living 
thing.  As  to  ourselves,  he  made  us.  He 
placed  us  so  high  in  the  scale  of  beings.  He 
furnished  for  our  reception  a  world  filled  with 


his  bounty  and  beauty.  He  gives  tne  sweei 
interchange  of  hill  and  vale,  and  wood  and 
lawn.  He  makes  the  outgoings  of  the  morn- 
ing and  evening  to  rejoice ;  and,  in  the  suc- 
cession and  produce  of  the  seasons,  he  crowns 
the  year  with  his  goodness.  He  not  only 
provides  for  our  support,  but  for  our  comfort 
He  not  only  feeds  and  clothes,  but  feasts  and 
adorns  us.  All  our  senses  might  have  been 
so  many  inlets  of  pain,  but  they  are  the  ave- 
nues of  a  thousand  pleasures :  and  we  are  fur- 
nished with  the  most  delightful  colours,  and 
sounds,  and  relishes,  and  perfumes.  Our 
food  might  have  been  rendered  distasteful; 
but  He  has  made  it  pleasant ;  and  connected 
gratification  with  the  most  necessary  act  of 
life.  No  one  eats  from  a  sense  of  duty,  or  to 
avoid  death ;  but  for  pleasure. 

Distinguished  from  this  general  kindness 
of  God,  there  is,  however,  a  peculiar  good- 
ness ;  and  which  regards  us,  as  sinners.  It  is 
called  in  the  Scriptures,  mercy  and  grace.  It 
led  him  to  remember  us  in  our  low  estate,  and 
to  make  provision  for  our  salvation  from  every 
effect  of  the  Fall.  He  spared  not  his  own 
Son.  He  delivered  him  for  our  offences,  and 
raised  him  again  for  our  justification.  And 
in  him  all  things  are  now  ready  for  our  ac- 
ceptance. And  in  him,  unworthy  as  we  are, 
we  may  obtain  all  spiritual  blessings  in  hea- 
venly places,  for  ever.  Herein  is  love !  And 
this  favour  which  he  bears  unto  his  people, 
and  which  regards  the  soul  and  eternity ;  thia 
good  will  of  him  that  dwelt  in  the  bush  w 
what  we  are  supremely  to  seek  after. 

But  what  is  the  best  way  to  know  this  good- 
ness 1  David  does  not  say,  Hear,  and  know; 
read,  and  know;  believe,  and  know — but, 
Taste  and  see  that  the  Lord  is  good.  That 
is,  apply  to  him  for  yourselves,  instead  of  le- 
lying  on  the  authority  of  others ;  as  in  a  case 
of  disputed  relish  you  determine  not  by  testi- 
mony, but  taste.  In  other  words,  it  means 
experience.  Experience  is  knowledge  de 
rived  from  experiment,  in  contradiction  from 
theory.  Since  the  mighty  mind  of  Bacon 
beat  down  hypothesis,  and  introduced  *he  in- 
ductive system,  philosophy  has  reasoned  from 
facts ;  and  experimental  philosophy  has  been 
much  applauded.  Why  then  should  we  ridi- 
cule experimental  religion  ?  Is  there  no 
standard  in  divinity  to  which  we  can  appeal  1 
Is  there  no  test  to  be  applied  to  the  truth  of 
pious  pretensions  1  Are  there  no  facts  to  bear 
out  or  to  contradict  what  the  Scripture  says 
of  sin  ]  of  repentance  ?  of  hope  J  of  peace  anc1 
joy  in  believing'! 

Some,  and  in  our  day  many,  know  div.n* 
things  in  a  way  of  speculation.  But  they  are 
not  under  their  operation  :  they  feel  not  the 
powers  of  the  world  to  come.  And  these  are 
the  most  unlikely  characters  to  be  wrought 
upon.  They  are  familiar  with  the  truths  o<' 
the  Gospel ;  they  admit  all  the  preacher  ad- 
vances; they  acknowledge  all  he  proves:  but 


JULY  22,  23. 


197 


it  has  no  influence  over  the  heart  and  life. 
They  believe  in  hell ;  but  makp  no  attempt 
to  ilea  t'rom  the  wrath  to  come.  They  believe 
in  heaven ;  but  do  not  set  their  affection  on 
things  above.  They  believe  in  the  value  of 
the  soul,  and  that  its  redemption  ceaseth  for 
ever;  and  yet  neglect  the  only  opportunity 
to  embrace  the  things  that  belong  to  their 
peaei1.  They  go  through  the  Bible ;  but  its 
threatenings  do  not  alarm,  and  its  promises  do 
not  allure  them.  They  resist  every  motive. 
They  have  been  wooed  and  awed  a  thousand 
times  in  vain.  They  see  and  approve  better 
things,  and  follow  worse.  They  are  not  hap- 
py, and  contrive  not  to  be  miserable.  They 
are  in  the  jaws  of  death,  and  yet  are  at  ease 
in  Zion — What  paradoxes  !  What  contra- 
dictions are  you !  Of  what  worth  is  your 
knowledge  1  To  know  a  refuge,  and  never 
enter  it !  To  know  a  remedy,  and  never  ap- 
ply it!  To  know  good,  and  never  partake 
of  it !  This  will  not  only  leave  you  to  per- 
ish, but  deprive  you  of  excuse ;  and  aggra- 
vate your  sin  and  condemnation.  Like  Uriah, 
with  his  fatal  letter,  you  carry  information 
that  will  place  you  in  the  front  of  the  battle 
Be  not  satisfied,  therefore,  till  you  know  these 
things  to  purpose — which  can  only  be  by 
ycur  knowing  them  experimentally. 

Then  your  heart  will  be  established  with 
grace ;  and  you  will  be  so  confirmed  in  the 
truth,  that  you  will  not  be  led  away  by  the 
error  of  the  wicked,  to  fall  from  your  own 
steadfastness. 

Then  you  will  desire  greater  degrees  of  it ; 
and  having  tasted  that  the  Lord  is  gracious, 
your  prayer  will  be,  "  Lord,  evermore  give  us 
this  bread." 

Then  you  will  be  excited  and  qualified  to 
address  others.  You  will  speak  from  the 
heart,  and  recommend  a  tried  remedy — a 
remedy  that  has  effectually  cured  yourselves. 
"  Lo  this,  we  have  searched  it,  so  it  is :  hear  it, 
and  know  thou  it  for  thy  good." 


JULY  22. 

"  To  him  that  overcometh." — Rev.  iii.  21. 

There  are  seven  addresses  of  this  kind, 
closing  the  seven  epistles,  which  John  was  to 
write,  and  send  to  the  churches  which  were 
in  Asia :  to  Ephesus,  and  Smyrna,  and  Perga- 
mos,  and  Thyatira,  and  Sardis,  and  Philadel- 
phia, and  Laodicea.  Overlooking  what  is 
peculiar  to  each  of  them,  let  us  notice  what 
is  common  to  all.     Four  things  are  so. 

First.  All  of  them  regard  a  particular 
character.  It  is  a  successful  soldier — Him 
that  overcometh.  This  reminds  us  of  the  na- 
ture of  the  Christian's  life.  It  is  a  warfare. 
It  was  such,  unquestionably,  in  the  days  of 
the  Apostles.  We  read  of  their  wrestling 
vith  principalities  and  powers:  of  their  fight- 
■ng  the  good  fight  of  faith :  of  their  resisting 
unto  blood.  If  it  be  said,  "  The  language  is 
figurative ;"  we  allow  it  Yet  it  must,  or  we 
17* 


are  triflea  with,  imply  realities — And  what 
are  these]  If  it  be  said,  "  Religion  is  not  the 
same  thing  now,  as  it  was  then ;"  wo  ask, 
when  was  it  changed  1  And  by  whom  ]  And 
what  is  it  at  present  ?  What  would  be  thought 
of  a  preacher,  who  should  come  forward  in 
public  and  say,  A  religious  life  was  a  difficult 
thing  once :  but  it  is  a  very  easy  one  now 
The  first  Christians  were  required,  in  order 
to  be  the  disciples  of  Christ,  to  deny  them- 
selves, and  take  up  their  cross,  and  follow  him 
in  the  regeneration :  but  all  this  is  dispensed 
with  now !  He  may  prophesy  falsely — and 
the  people  may  love  to  have  it  so :  but  what 
will  be  done  in  the  end  thereof  1  If,  there- 
fore, you  think  yourselves  in  the  way  ever- 
lasting, without  knowing  any  thing  of  this 
spiritual  warfare,  you  are  in  a  pitiable  condi- 
tion :  and  pertain  to  the  strong  man  armed, 
who  keeps  his  palace  and  goods  in  peace. 

Secondly.  All  of  them  are  attached  to  an 
individual — Not  to  them  that  conquer ;  but  to 
— him  that  overcometh.  As  much  as  to  say — 
Each  is  perceived  by  me  in  the  crowd :  and 
if  all  in  the  Church  should  prove  corrupt,  and 
only  one  maintain  his  fidelity,  faint,  yet  pur- 
suing ;  let  him  not  be  ashamed  or  afraid.  He 
shall  be  confessed  before  my  Father  and  the 
holy  angels.  For  him  that  honours  me,  I  will 
honour. 

Thirdly.  All  of  them  contain  the  assur- 
ance of  some  reward  of  grace.  Such  as  the 
food  of  Paradise — a  crown  of  life — the  hidden 
marina,  and  the  white  stone — the  morning 
star — white  raiment — a  pillar  in  the  temple 
of  God — a  seat  with  the  Saviour  on  his  throne 
— But  who  can  describe1!  or  comprehend 
these  remunerations  ?  They  are  yet  to  be  re- 
vealed. But  we  know  enough  of  them  to 
animate  us  in  the  conflict;  and  to  convince 
us  that  godliness  is  profitable  unto  all  things. 

Fourthly.  All  represent  the  Lord  Jesus  as 
the  Author  and  Beptower  of  every  honour  and 
indulgence.  /  will  make;  I  will  give;  1 
will  grant — says  He  who  procured  all  for  us ; 
and  in  whom  all  the  fulness  dwells.  The  joy 
set  before  him,  for  which  he  endured  the 
Cross,  and  despised  the  shame,  was  the  grati- 
fication of  his  benevolence,  in  receiving  gifts 
for  men.  And  he  shall  see  of  the  travail  cf 
his  soul,  and  shall  be  satisfied.  'He  saves 
them  spiritually  now.  He  shall  raise  up  their 
bodies  at  the  last  day.  And  he  shall  say  to 
those  on  his  right  hand,  Come,  ye  blessed  of 
my  Father,  inherit  the  kingdom  prepared  for 
you  from  the  foundation  of  the  world. 

He  shall  come  to  be  glorified  in  his  saints, 
and  to  be  admired  in  all  them  that  believe. 
Amen. 

JULY  23. 

"For  thou,  Lord,  art  good,  and  ready  to  for' 
give  ;  and  plenteous  in  mercy  unto  all  them 
that  call  upon  thee." — Psalm  lxxxvi.  5. 
The  first  word,  "  for,"  shows  that  the  text 


198 


JULY  24. 


contains!  leason  for  something;  and  it  was 
this — as  we  see  by  the  preceding  verse: 
"  Unto  thee,  O  Lord,  do  I  lift  up  my  soul." 
We  learn  from  it,  of  what  importance  it  is,  to 
place  and  keep  the  Supreme  Being  before  the 
eye  of  the  mind,  in  an  amiable  and  inviting 
character,  when  we  have  to  do  with  him. 
Tell  me  not  there  is  danger  in  such  represent- 
ations :  they  may  gender  presumption.  They 
may.  Every  thing  is  liable  to  abuse.  But 
we  are  saved  by  hope.  By  withdrawing  his 
confidence  in  God,  man  fell ;  and  he  can  only 
be  restored,  by  replacing  it  in  him.  The  first 
step  of  a  sinner,  in  returning  to  God,  must  re- 
sult from  this  trust  Accordingly,  the  design 
of  Revelation  is  to  produce  and  support  it. 
"  For  whatsoever  things  were  written  afore- 
time were  written  for  our  learning,  that  we 
through  patience  and  comfort  of  the  Scrip- 
tures might  have  hope."  The  same  is  said 
of  the  mediation  of  Christ — "  By  him  we  be- 
lieve in  God,  who  raised  him  up  from  the  dead, 
and  gave  him  glory,  that  our  faith  and  hope 
might  be  in  God."  More  are  destroyed  by 
despair  than  by  presumption.  When  once  a 
man  says,  There  is  no  hope,  he  becomes  aban- 
doned ;  and  the  despondence  he  feels  is  the 
strongest  link  in  the  chain  that  binds  him  to 
an  unconverted  state.  Let  there  be,  there- 
fore, always  a  refuge  open,  and  into  which  a 
sinner,  when  he  looks  back,  and  wishes  to  en- 
ter, may  return.  Tell  him  that  yet  there  is 
room.  Tell  him  that  God  is  good ;  and  ready 
to  forgive ;  and  plenteous  in  mercy  unto  all 
them  that  call  upon  him. 

And,  from  hence,  let  me  also  learn,  that — 
when  we  have  no  comfort  arising  from  personal 
assurance,  there  is  encouragement  enough  in 
the  general  views  which  the  Scripture  gives 
us  of  God  to  induce  us  to  wait  on  the  Lord, 
and  keep  his  way.  David  does  not,  here,  say, 
I  will  lift  up  my  soul  to  Him,  for  he  is  my 
God,  and  he  has  given  me  the  heritage  of 
them  that  fear  his  Name ;  but  he  looks  to  his 
goodness,  and  readiness  to  forgive,  and  the 
plenteousness  and  impartiality  of  his  mercy. 
These  considerations  do  not  require  me  to  as- 
certain, before  I  come  to  him,  that  I  am  a 
saint;  but  tell  me  to  come,  as  a  sinner;  and 
assure  me,  that  he  will  in  no  wise  cast  me 
out.  When  I  know  not  that  I  have  grace, 
how  delightful  is  it  to  know  that  it  is  attain- 
able ;  and  to  hear  a  voice,  saying,  Whosoever 
will,  let  him  take  of  the  water  of  life  freely ! 
Thus  Mr.  Scott  said,  when  dying,  that  those 
Scriptures  refreshed  and  comforted  him  most, 
which  were  not  limited  to  a  particular  class, 
but  open  to  all. 

Yet,  however  good,  and  forgiving,  and  mer- 
ciful, He  is — this  is  nothing  to  those  who  re- 
fuse or  neglect  to  "  call  upon  him."  Such 
blessed  assurances  are  not  intended  to  make 
us  careless ;  but  to  excite  and  animate  our 
implications  to  him.  Prayer  is  the  way  in 
which  he,  who  nas  a  right  to  determine,  and 


who  cannot  err,  has  chosen,  for  our  obtaining 
his  favours — Yet  I  will  be  inquired  of.  Ask 
and  ye  shall  have.  Seek,  and  ye  shall  find. 
Those,  therefore,  that  live  without  prayer 
are  shut  out  from  the  blessedness.  But  this 
is  not  all.  They  incur,  also,  the  curse  which 
results  from  the  contempt  of  his  grace.  There 
is  no  aggravation  of  misery  like  the  conscious* 
ness  of  patience  exhausted,  kindness  abused, 
opportunity  lost.  But  lost  entirely  by  our 
own  fault !  Lost  for  ever  !  This  conviction 
will  be  the  food  of  the  worm  that  never  dies, 
and  the  fuel  of  the  fire  that  never  shall  be 
quenched. 


JULY  24. 
"  Prove  me  now." — Mai.  in.  10. 

There  is  nothing  of  which  men  are  more 
tenacious,  than  the  honour  of  their  veracity. 
How  offended  do  they  feel,  if  we  seem  to  sus- 
pect the  truth  of  their  word,  by  requiring  a 
pledge  or  voucher,  before  we  can  venture 
upon  it.  If  a  king  were  to  address  his  sub- 
jects in  a  way  of  privilege  ;  and  they  should 
say,  We  must  try  thy  faithfulness  before  we 
can  trust  it ;  he  would  consider  himself  in- 
sulted, and,  in  wrath,  have  nothing  to  do  with 
them.  God  is  veracity  itself;  and  magnifies 
his  Word  above  all  his  Name.  And  he  might 
justly  say  to  us — Such  are  my  declarations — 
dishonour  me  not,  by  requiring  any  confirma- 
tion— I  am  entitled  to  implicit  credence — and 
if  ye  will  not  believe,  surely  ye  shall  not  be 
established.  But  he  knoweth  our  frame ;  and 
he  knoweth  the  absolute  importance  of  our 
confidence  in  him :  and  therefore  he  allown 
us  to  acquire  it  in  our  own  way,  and  seems 
more  concerned  for  our  satisfaction,  than  for 
his  own  glory. 

And  yet  hereby  he  glorifies  himself  too  ■ 
for  by  this  method  he  not  only  shows  his  kind- 
ness and  condescension  in  accommodating 
himself  to  our  infirmities ;  but  obtains  a  sen- 
sible and  satisfactory  conviction  in  favour  of 
his  truth.  In  addition  to  testimony,  we  are 
furnished  with  experience.  What  we  have 
read  and  heard,  we  have  brought  to  trial,  and 
have  demonstrated  ourselves.  So  that  we  do 
not  merely  believe.  There  must  be,  indeed, 
a  degree  of  faith  to  induce  us  to  make  the 
trial ;  but  when  we  have  made  it,  and  made 
it  successfully,  the  proof  increases  the  confi- 
dence of  faith;  and  he  that  thus  believeth 
hath  the  witness  in  himself. 

Hence,  when  God  invites  us  to  prove  him, 
it  is  not  sinful  to  do  it ;  yea,  it  would  be  sin- 
ful to  refuse.  We  see  this  in  the  case  of  Ahaz, 
"  Moreover  the  Lord  spake  again  unto  Ahaz 
saying,  Ask  thee  a  sign  of  the  Lord  thy  God;  I 
ask  it  either  in  the  depth,  or  in  the  heigh! 
above.  But  Ahaz  said,  I  will  not  ask,  neither 
will  I  tempt  the  Lord."  He  did  not  decline 
it  from  confidence  in  God,  or  from  numility 


JULY  25. 


199 


but,  from  desperation  or  indifference — "Not 
I — it  is  useless."  Isaiah  so  understood  it,  as 
appears  from  his  answer  and  complaint: 
**  Hear  ye  now,  O  house  of  David ;  is  it  a 
small  thing  for  you  to  weary  men,  but  will 
ye  weary  my  God  also  f  When  He  allows 
a  privilege,  it  becomes  us  gratefully  to  use  it  : 
we  reflect  upon  his  kindness  and  wisdom  if 
we  do  not  Some,  like  Gallio,  care  for  none 
of  these  things.  They  do  not  think  religion 
or  revelation  worthy  of  proof.  Hume  said  he 
had  never  read  through  the  New  Testament 
n  his  life !  As  much  as  to  say,  It  is  nothing 
to  me,  whether  these  things  be  true  or  false. 
I  will  take  no  pains  to  ascertain  whether  we 
have  souls,  as  well  as  bodies;  whether  another 
world  succeeds  this ;  and  whether,  after  death, 
there  be  a  judgment. 

There  is,  indeed,  a  censurable  proving  of 
God ;  and  it  is  more  than  once  charged  upon 
the  jews  of  old.  It  was  founded  in  unbelief, 
and  led  them  to  dare  his  judgments.  Thus 
Pharaoh,  and  thus  Adam  and  Eve,  tried  his 
word,  in  his  threatenings.  This  is  always 
wrong.  First,  because,  if  the  trial  proves  the 
denunciation  true,  the  proof  is  useless;  for  it  is 
derived  from  the  infliction  of  the  evil  itself: 
and  we  are  not  convinced  by  being  punished. 
Secondly,  we  cannot  put  the  menaces  of  God 
to  the  test,  but  by  criminal  conduct  It  is 
only  by  sinning  that  we  can  try  whether  what 
he  has  threatened  against  sin  will  be  accom- 
plished, as  the  practice  is  the  condition  on 
which  the  penalty  is  suspended.  But  it  is 
otherwise  with  the  promises  of  God :  if  we 
find  them  true,  we  are  saved  and  happy :  and 
we  can  only  seek  the  proof  of  their  truth,  in 
what  is  good  and  improving ;  in  praying ;  in 
obedience ;  in  the  use  of  r„ll  the  means  which 
God  has  ordained. 

Let  us  then  prove  him — and  see  whether 
his  word  will  come  to  pass  or  not.  Let  us 
prove  him  with  regard  to  the  freeness  of  his 
mercy.  For  he  hath  said,  "  Let  the  wicked 
forsake  his  way,  and  the  unrighteous  man  his 
thoughts :  and  let  him  return  unto  the  Lord, 
and  he  will  have  mercy  upon  him;  and  to 
our  God,  for  he  will  abundantly  pardon." 
Let  us  prove  him  with  regard  to  the  efficacy 
of  his  grace.  For  he  hath  said,  "  My  grace 
is  sufficient  for  thee,  for  my  strength  is  made 
perfect  in  weakness."  Let  us  prove  him 
with  regard  to  the  care  of  his  Providence. 
For  he  hath  said,  "  There  is  no  want  to  them 
that  fear  him."  "  He  careth  for  you."  "  The 
hairs  of  your  head  are  all  numbered."  Let 
us  prove  him  with  regard  to  the  advantage 
of  benevolence.  For  he  hath  said,  "  God  is 
'  not  unrighteous  to  forget  your  work  and  la- 
bour of  love,  which  ye  have  showed  towards 
his  name,  in  that  ye  have  ministered  to  the 
saints,  and  do  minister."  Let  us  prove  him 
with  regard  to  the  blessedness  of  his  service. 
For  he  hath  said,  "Godliness  is  profitable 
unto  all  things    having  promise  of  'he  life 


that  now  is,  and  of  that  which  is  to  come." 
"  There  is  no  man,  that  hath  left  house,  or 
parents,  or  brethren,  or  wife,  or  children,  for 
the  kingdom  of  God's  sake,  who  shall  not  re- 
ceive manifold  more  in  this  present  time,  and 
in  the  world  to  come  life  everlasting." 

By  how  many  millions  has  all  this  been 
proved  !  His  word  is  a  tried  word.  And  it 
has  never  failed  in  the  trial.  And  never  will 
fail. 

Let  us  make  the  trial  for  ourselves,  and 
set  to  our  seal  that  God  is  true.  Thus  we 
shall  become  his  witnesses  to  others,  and  be 
able  to  say,  "  O  taste  and  see  that  the  Lord 
is  good :  blessed  is  the  man  that  trusteth  in 
him." 


JULY  25. 

"For  Moses  tmdy  said  unto  the  fathers,  A  pro- 
phet ohall  the  Lord  your  God  raise  up  unto 
you  of  your  brethren,  like  unto  me;  him  shall 
ye  hear  in  all  things  -whatsoever  he  shall  say 
Unto  you.  And  it  shall  come  to  pass,  that 
every  soul,  ivhich  -will  not  hear  that  prophet, 
shall  be  destroyed  from  among  the  people  '" 
Acts  iii,  22, 23. 

There  was  a  remarkable  resemblance  be- 
tween Moses  and  the  Messiah,  which  it  would 
be  easy  to  trace.  But  the  likeness  here  spoken 
of  regards  his  office.  Moses  was  a  prophet ; 
a  peculiar  prophet;  a  pre-eminent  prophet 
He  introduced  and  established  the  whole  of 
the  Jewish  dispensation  with  miracles,  won- 
ders, and  signs.  He  was  the  mediator  between 
God  and  the  people.  Other  prophets  received 
divine  communications  through  various  me- 
diums; but  he  received  every  thing  from 
God  immediately.  "  If  there  be  a  prophe< 
among  you,  I  the  Lord  will  make  myself 
known  unto  him  in  a  vision,  and  will  speak 
unto  him  in  a  dream.  My  servant  Moses  is 
not  so,  who  is  faithful  in  all  mine  house. 
With  him  will  I  speak  mouth  to  mouth,  even 
apparently,  and  not  in  dark  speeches ;  and  the 
similitude  of  the  Lord  shall  he  behold."  But 
if  "  the  Law  was  given  by  Moses,  grace  and 
truth  came  by  Jesus  Christ."  "No  man 
hath  seen  God  at  any  time ;  the  only  begot- 
ten Son,  who  is  in  the  bosom  of  the  Father, 
he  hath  declared  him."  Yea,  in  all  things  he 
has  the  pre-eminence.  Moses  was  faithful  aa 
a  servant ;  but  Christ  as  a  Son  over  his  own 
house.  The  commission  of  Moses  was  con- 
fined to  one  nation;  Christ  is  not  only  the 
glory  of  his  people  Israel,  but  a  light  to  light- 
en the  Gentiles— the  light  of  the  world. 

Every  office  the  Saviour  sustains  requires 
a  corresponding  disposition  in  those  to  whom 
he  is  sent.  As  he  is  a  prophet,  we  are  com- 
manded to  "  hear  him."  It  cannot  mean  a 
mere  hearing.  Then  many  would  be  safe 
who  are  condemned  already.    But  it  includes 


200 


JULY  26. 


our  believing  his  instructions  with  a  faith 
unfeigned,  and  our  cordial  submission  to 
them;  or,  as  the  Apostle  expresses  it,  our 
obeying  from  the  heart  the  form  of  doctrine 
delivered  us.  Blessed  are  they  that  hear  the 
word  of  God  and  "  keep  it"  If  he  com- 
mands us  to  lay  up  treasure  in  heaven ;  and 
we  mind  earthly  things :  if  he  tells  us  to 
deny  ourselves,  and  take  up  our  cross,  and 
follow  him ;  and  we  live  to  the  lusts  of  men : 
if  he  says,  Look  unto  me,  and  be  ye  saved ; 
and  we  go  about  to  establish  our  own  righte- 
ousness: we  do  not  hear  him,  but  despise 
and  reject  him.  He  that  hath  his  command- 
ments, and  keepeth  them,  he  it  is  that  loveth 
him ;  and  he  it  is  that  heareth  him. 

We  are  not  only  to  hear  him,  but  to  hear 
him  "  in  all  things  whatsoever  he  shall  say 
unto  us."  Some  dislike  the  mysterious  parts 
of  Christianity.  Some,  the  humiliating.  Some, 
the  practical.  But  the  only  inquiry  of  a  true 
discipie  is,  "  Lord,  what  wilt  thou  have  me 
to  Jo?"  He  will  not  dictate ;  he  will  not  ob- 
ject ;  he  will  not  prefer  one  thing  to  another, 
but  say,  "  I  esteem  all  thy  commandments 
concerning  all  things  to  be  right,  and  I  hate 
every  false  way."  The  test  of  real  obedience 
is,  to  "  do  all  things  without  murmurings  and 
disputings." 

Notwithstanding  our  duty  and  our  respon- 
sibility, it  is  here  supposed  that  some  "  will 
not  hear  this  Prophet."  This  is  a  sad  intima- 
tion :  and  we  might  wonder  at  the  fact.  But 
the  depravity  of  human  nature  will  account 
for  it ;  and  all  history  confirms  it.  Some  ri- 
dicule and  oppose.  Many  never  attend  the 
means  of  grace.  Numbers  have  only  "a 
form  of  godliness,"  while  they  deny  the  pow- 
er thereof. 

And  to  what  are  they  exposed  1  "  It  shall 
come  to  pass,  that  every  soul  that  will  not 
hear  that  Prophet,  shall  be  destroyed  from 
among  the  people."  Mark  the  impartiality 
of  the  sentence — "  every  soul."  The  refusers 
may  be  many ;  and  they  may  differ  from  each 
other.  But,  though  each  may  turn  to  his 
own  way,  all  are  going  astray.  There  is 
only  one  path  of  life;  but  there  are  many 
avenues  to  death.  And  it  matters  not  what 
our  particular  character  is,  whether  profligate 
or  formalist,  Pharisee  or  hypocrite — he  that 
believeth  not  shall  be  damned — and  without 
holiness  no  man  shall  see  the  Lord. — See  the 
nature  of  the  doom — "  shall  be  cut  off."  This 
is  not  correction,  but  excision.  Not,  how- 
ever, annihilation ;  this  would  be  a  privilege. 
They  shall  seek  death;  but  they  shall  not 
find  it.  In  vain  Will  they  ask  the  rocks  to 
fall  on  them,  and  the  mountains  to  cover 
them.  The  penalty  is  not  the  loss  of  their 
being,  but  of  their  happiness  and  of  their 
hope ;  the  destruction  of  body  and  soul  in  hell 
for  ever. — Observe  the  dreadfulness  of  the 
aggravation — '  from  among  the  people." 
They  aro  intermixed  now ;  and  some  of  them 


very  peculiarly.  They  attend  in  the  sam* 
sanctuary;  they  live  under  the  same  roof; 
they  are  united  by  the  ties  of  friendship  and 
of  blood.  But  their  privileged  situation  and 
condition  only  evinced  and  increased  their 
depravity.  "Let  favour  be  showed  to  the 
wicked,  yet.  will  he  not  learn  righteousness . 
in  the  land  of  uprightness  will  he  deal  un- 
justly ;  and  will  not  behold  the  majesty  of  the 
Lord."  Their  present  advantages,  therefore, 
will  afford  them  no  security.  Neither  will 
they  be  able  to  retain  them.  The  wicked 
shall  not  stand  in  the  judgment,  nor  sinners 
in  the  congregation  of  the  righteous.  Bu 
severed  from  the  just,  they  will  be  led  forth 
with  the  workers  of  iniquity ;  and  carry  away 
with  them  into  the  place  of  torment  only  the 
remembrance  and  the  guilt  of  all  they  neg- 
lected and  abused  here. 

"  See,  then,  that  ye  refuse  not  him  that 
speaketh.  For  if  they  escaped  not  who  re- 
fused him  that  spake  on  earth,  how  much 
more  shall  not  we  escape,  if  we  turn  away 

FROM  HIM  THAT  SPEAKETH  FROM  HEAVEN  '" 


JULY   26. 

"  The  kingdom  of  heaven  is  like  unto  treasure 
hid  in  a  field  ;  the  -which -when  a  man  hath 

found,  he  hideth,  and  for  joy  thereof  goeth 
and  selleth  all  that  he  hath,  and  buyeth  that 

field." — Matt.  xiii.  44. 

How  well  may  the  Saviour  call  the  Gospel  a 
treasure !  The  tongue  of  an  angel  could  not 
describe  its  value  and  preciousness.  It  meets 
and  relieves  every  want  »f  the  soy'  It 
blesses  us  with  all  spiritua.  blessings.  It  is 
the  true  riches.  Unsearchi  '>le  riches.  Du- 
rable riches.  It  profits  in  the  day  of  wrath. 
It  delivers  from  death.  It  ennobles  in  the 
world  to  come. 

A  man  may  find  a  treasure  hid  in  a  field 
by  accident,  or  by  search.  There  is  nothing 
casual  in  the  salvation  of  a  sinner,  as  to  God : 
but  as  to  himself,  the  event  may  be  wholly 
undesigned  and  unlooked-for.  He  may  have 
been  seeking,  but  not  for  this  object:  Saul 
was  searching  when  Samuel  met  him ;  but  it 
was  for  his  father's  asses,  and  not  for  the 
kingdom.  Thus  the  Lord  is  found  of  them 
that  sought  him  not ;  and  asked  not  for  him. 
Matthew  was  sitting  at  the  receipt  of  custom 
when  the  Saviour  said,  Follow  me.  Saul  was 
in  a  journey  of  iniquity  when  the  Saviour 
appeared  to  him  in  the  way,  and  called  him 
by  his  grace.  Some  have  gone  to  the  house 
of  God,  from  mere  custom  or  curiosity,  or  a 
design  to  ridicule,  but  have  returned  to  pray, 
and  have  said,  Lord,  what  wilt  thou  have  me 
to  do  ?  But,  says  Henry,  Though  he  is  some- 
times found  of  them  that  seek  him  not,  he  is 
always  found  of  them  that  seek  him.  This 
was  the  case  with  Cornelius.  He  was  a  de- 
vout man,  and  feared  God,  with  all  his  house, 
praying  and  giving  alms  always,  when  Pelei 


JULY  27. 


201 


waj  sent  to  tell  him  words  by  which  he  was 
to  be  saved.  Nathanael  had  retired  beneath 
the  fig-tree  to  read,  and  reflect,  and  pray, 
when  the  Saviour  took  knowledge  of  him, 
and  said,  Thou  shalt  see  greater  things  than 
these.  And  there  are  those  now,  who  are 
awakened,  rather  than  enlightened :  they  feel 
their  spiritual  wants,  and  are  using  the  means 
of  grace.  And  whatever  ignorance  or  legality 
mixes  with  their  eftbrts,  they  are  in  the 
search ;  and  they  shall  find.  He  who  has 
touched  the  heart,  and  turned  it  from  the 
world,  will  fulfil  the  desire  of  them  that  fear 
him,;  he  also  will  hear  their  cry,  and  will 
save  them.  Then  shall  we  know,  if  we  fol- 
low on  to  know  the  Lord. 

The  emotions  of  the  finder  are  naturally 
pourtrayed.  First,  when  he  hath  found  the 
treasure,  he  hideth  it  When  we  are  anxious 
to  secure  a  thing,  we  conceal  it  The  way, 
therefore,  is  here  used  for  the  end :  and  hiding 
refers  not  to  secrecy,  but  safety.  The  allu- 
sion is  to  that  holy  jealousy  recommended  by 
the  Apostle,  when  he  says,  Let  us  therefore 
fear,  lest  a  promise  being  left  us  of  entering 
into  his  rest,  any  of  us  should  seem  to  come 
short  of  it:  looking  diligently,  lest  any  man 
fail  of  the  grace  of  God.  To  that  trembling 
at  God's  word,  when  we  are  more  affected 
with  the  inviting  than  with  the  awful  parts. 
To  that  solicitude  to  obtain,  which  always 
genders  apprehension.  Oh !  how  shall  1 
make  all  this  my  own !  Oh !  if  I  should  miss 
it !     What  must  I  do  to  be  saved ! 

Secondly.  He  feels  joy  thereof.  Not  that 
firm  and  glorious  joy  which  arises  in  the  es- 
tablished Christian,  from  a  consciousness  of 
possession,  and  who  can  say,  I  know  that  my 
Redeemer  liveth:  but  the  joy  that  results 
from  che  discovery  of  the  reality,  the  excel- 
lency, the  suitableness,  the  al  l-sufficiency,  the 
attainableness,  of  the  blessing;  and  is  called, 
Rejoicing  in  hope.  The  patient  while  the 
disease  yet  oppresses  him,  cannot  feel  at  ease ; 
but  he  is  gladdened  when  he  hears  of  the 
arrival  of  a  physician,  bringing  with  him  a 
remedy  that  was  never  applied  in  vain. 

Thirdly.  He  goeth — for  now  it  is  impos- 
sible for  him,  like  many,  to  sit  still — and 
selleth  all  that  he  hath,  and  buyeth  the  field. 
That  is,  he  is  fully  determined  to  submit  to 
the  cost  of  procuring  it  whatever  it  may  be. 
We  can  offer  no  equivalency  for  the  posses- 
sion :  nor  is  this  the  meaning  of  the  word.  In 
this  way,  were  we  to  buy,  it  would  be  with- 
out money,  and  without  price.  But  the 
meaning  is  simply  exchange ;  as,  in  buying, 
we  part  with  something  to  gain  something. 
Hereby,  we  show  our  estimation:  for  what 
stronger  proof  can  we  give  of  our  valuation 
if  an  object,  than  parting  with  all  we  have 
for  the  sake  of  it 

And  the  case  here  is  such,  that  we  must 
make  a  choice,  and  a  sacrifice,  to  evince  our 
preference,  and  attain  our  desire.  Some 
2C 


things  must  be  abs(  lately  given  up.  Some, 
conditionally.  And  all,  as  to  supreme  regard 
and  dependence.  Are  we  willing,  then,  to 
part  with  our  sins  ?  All  our  sins  ?  Even  our 
bosom  lusts  ?  The  right  hand !  The  right 
eye  ? — Are  we  willing  to  part  with  our  own 
wisdom  ?  not  leaning  to  our  own  understand- 
ing, but  receiving  the  kingdom  of  God  as  lit- 
tle children,  and  becoming  fools,  that  we  may 
be  wise?  Are  we  willing  to  part  with  self- 
righteousness  ?  not  with  the  practice  of  obe- 
dience, morality,  and  good  works ;  but  only 
the  substitution  of  them  in  the  room  of  the 
Saviour;  and  reliance  on  them  for  our  ac- 
ceptance before  God ;  and  the  pleading  of 
them  as  a  title  to  heaven — instead  of  saying, 
In  the  Lord  have  I  righteousness  and  strength. 
Are  we  willing  to  part  with  the  world  ?  The 
promises  of  superiors'!  The  applause  of  com- 
panions? The  smiles  of  friends?  The  ties 
of  the  dearest  relations?  For  "he  thatloveth 
father  or  mother  more  than  me,  is  not  worthy 
of  me." 

This  is  a  hard  saying.  But  every  thing 
requires  sacrifice,  and  every  thing  in  propor- 
tion to  the  importance  of  the  attainment 
And,  here,  the  prize  is  infinite.  And  we  are 
more  than  indemnified  for  all  we  suffer  or 
lose.  "  Verily,  I  say  unto  you,  There  is  no 
man  that  hath  left  house,  or  parents,  or  bre- 
thren, or  wife,  or  children,  for  the  kingdom 
of  God's  sake,  who  shall  not  receive  manifold 
more  in  this  present  time,  and  in  the  world 
to  come  life  everlasting." 


JULY  27. 
"  This  grace  -wherein  ive  stand." — Rom.  v.  2. 

What  is  this  state?  And  what  is  this 
standing  ?  The  state,  is  a  state  of  grace , 
and  means  the  privileged  condition  in  which 
all  Christians  are  found,  though  they  were  by 
nature  children  of  wrath,  even  as  others.  It 
is  expressed,  by  our  Apostle,  in  the  preceding 
words ;  Being  justified  by  faith,  we  have  peace 
with  God,  through  our  Lord  Jesus  Christ :  by 
whom  also  we  have  access  by  faith  into  this 
grace. 

It  may  well  be  called  this  grace ;  tor  it 
only  flows  from,  and  only  proclaims,  the  ex 
ceeding  riches  of  his  grace  in  his  kindness 
towards  us,  by  Christ  Jesus.  How  dreadful 
is  it  to  have  God  for  our  adversary  ! — He,  in 
whom  we  live ! — He,  who  is  about  our  path, 
and  our  lying  down !— He,  on  whose  side  all 
creatures  rise  up,  and  arrange  themselves  ! — 
He,  whose  look  is  death,  and  whose  frown  is 
hell !  What  were  our  alarms  when  we  be 
gan  to  discover  our  danger ;  and  conscience 
induced  us  to  cry,  "What  must  I  do  to  be 
saved !"  And  when  we  saw  the  storm  pass- 
ing off;  when  we  were  told  that  the  dreadful 
breach  was  made  up;  when  be  believed  that 
God  was  pacified  towards  us  for  all  that  wc 


202 


JULiT  28. 


had  done — what  were  our  feelings  then — but 
life  from  the  dead  1  And  in  that  day  we  said, 
'  O  Lord,  I  will  praise  thee :  though  thou 
wast  angry  with  me,  thine  anger  is  turned 
away,  and  thou  comfortedst  me." 

But  we  may  be  reconciled  to  another,  so 
as  to  be  forgiven,  and  not  be  admitted  into 
the  intimacies  of  friendship.  After  Absalom 
was,  through  the  intercession  of  Joab,  allow- 
ed to  return  to  Jerusalem,  two  years  elapsed 
before  he  was  allowed  to  see  the  King's  face. 
But  God  favours  us  with  the  most  familiar 
intercourse  and  communion.  We  come  bold- 
ly to  the  Throne  of  Grace.  In  every  thing, 
by  prayer  and  supplication,  we  make  known 
our  requests.  We  dwell  in  his  house.  We 
eat  at  his  table.  We  walk  with  God.  We 
lean  on  his  arm,  and  on  his  bosom.  He 
honours  us  with  his  confidence,  and  trusts  us 
with  his  secrets.  He  allows  us  to  put  him  in 
remembrance,  and  plead  with  him,  and  say — 
can  his  condescension  go  further] — "  Con- 
cerning the  work  of  my  hands,  command  ye 
me." 

This  Grace  means,  also,  approbation  and 
complacency.  He  takes  pleasure  in  them 
that  fear  him.  He  rests  in  his  love.  He 
joys  over  them  with  singing.  They  are  his 
children,  his  bride,  his  jewels,  his  glory.  And 
as  their  persons,  so  their  services  are  accept- 
ed in  the  Beloved.  Poor  as  they  are,  he 
smiles  upon  them.  Their  prayer  is  his  de- 
light ;  and  their  alms  are  the  odour  of  a  sweet 
smell.  He  views  their  motive,  and  passes  by 
their  mistakes.  He  regards  their  wishes  and 
design  ;  and  says,  in  their  failures,  "  It  is  well 
that  it  was  in  thy  heart" 

Hence  follows  sympathy  and  compassion. 
What  is  done  to  them,  he  resents  as  a  per- 
sonal injury:  for  he  that  toucheth  them 
toucheth  the  apple  of  his  eye.  In  all  their 
affliction,  he  is  afflicted.  Though  he  corrects 
them,  it  is  for  their  profit.  He  takes  the  rod 
with  reluctance,  and  he  lays  it  aside  with 
pleasure.  He  cannot  withstand  their  yield- 
ing and  their  tears.  Is  Ephraim  my  dear 
son  7  is  he  a  pleasant  child  ]  for  since  I  spake 
against  him,  I  do  earnestly  remember  him 
still— 

'  So  fathers  their  young  sons  chastise, 
With  gentle  hand,  and  melting  eyes; 
The  chii  5ren  weep  beneath  the  smart, 
And  move  the  pity  of  their  heart  " 

In  this  grace  they  stand.  Standing,  here, 
intends  firmness,  stability,  permanence.  It 
is  sometimes  opposed  to  condemnation — If 
Thou,  Lord,  shouldest  mark  iniquity,  O  Lord, 
who  shall  stand?  To  which  we  may  an- 
swer, No  one  that  appeals  to  his  own  obedi- 
ence ;  but  every  one  that  is  found  in  Christ. 
There  is  no  condemnation  to  them  that  are 
in  him.  For  toho  is  he  that  condemneth  1  It 
is  Christ  that  died,  yea,  rather,  that  is  risen 


again ;  who  is  even  at  the  right  hand  of  Gcd, 
who  also  maketh  intercession  for  us — Henco 
without  presumption,  they  may  exclaim 

"  Bold  shall  I  stand  in  that  great  day  ; 
For  who  aught  to  my  charge  shall  lay  ? 
While  through  his  blood,  absolved  I  am 
From  sin's  tremendous  curse  and  shame  1" 

— Sometimes  it  is  also  opposed  to  defeat. 
Take  to  you  the  whole  armour  of  God — that 
ye  may  stand  in  the  evil  day ;  and  having 
done  all,  may  stand.  And  of  this  they  may 
be  assured ;  for  whatever  disproportion  there 
is  between  them  and  their  enemies,  the  worm 
Jacob  shall  thresh  the  7nountains.  Some 
warriors  have  barely  overcome ;  such  another 
victory  as  they  gained  would  have  almost 
ruined  them :  but  a  Christian,  having  van- 
quished all  his  adversaries,  stands  with  his 
feet  on  their  necks ;  and  is  ready  to  engage 
as  many  more — Yea,  in  all  these  things  we 
are  more  than  conquerors  through  him  that 
loved  us. 

The  more  privileged  any  condition  is,  the 
more  anxieties  does  it  awaken.  It  is  easy 
therefore,  to  imagine  what  a  Christian  must 
feel,  if  he  apprehended  any  uncertainty,  as 
to  the  state  he  is  in.  But  that  state  is  as 
safe  as  it  is  blessed.  Neither  death,  nor  life, 
nor  angels,  nor  principalities,  nor  powers,  nor 
things  present,  nor  things  to  come,  nor  height, 
nor  depth,  nor  any  other  creature,  shall  bo 
able  to  separate  him  from  the  love  of  God 
which  is  in  Christ  Jesus  our  Lord. 

"Arise,  my  soul,  my  joyful  powers, 
And  triumph  in  my  God  : 
Awake,  my  voice,  and  loud  proclaim 
His  glorious  grace  abroad. 

"  He  raised  me  from  the  deeps  of  sin, 
The  gates  of  gaping  hell ; 
And  fix'd  my  standing  more  secure 
Than  'twas  before  I  fell." 


JULY  28. 

"  Let  the  heart  of  them  rejoice  that  seek  the 

Lord."— I  Chron.  xvi.  10. 

— And  yet  many  believe,  or  pretend  to  be- 
lieve, that  religion  is  a  joyless  thing ! 

The  heart  has  very  little,  if  any,  share 
in  other  enjoyments.  Those  delights  only 
gratify  the  appetites,  and  striko  the  senses, 
and  charm  the  imagination.  But  where  is 
the  heart?  Even  in  laughter  the  heart  is 
sorrowful ;  and  the  end  of  that  mirth  is  heavi- 
ness. In  religion,  the  heart  finds  relief,  re- 
pose, satisfaction,  joy. 

"  Yes,  the  heart  of  those  who  are  fully  as- 
sured of  their  condition ;  who  have  already 
attained,  or  have  far  advanced  in  the  divine 
life."  Nay — says  the  Prophet,  Let  the  heait 
of  them  rejoice  that  seek  the  Lord.  And 
there  are  three  reasons  to  authorize  it. 

First.  Because  it  is  an  evidence  of  grace. 
They  may  draw  a  conclusion  against  them 


JULY  29. 


203 


selves,  and  refuse  to  be  comforted ;  but  no 
man  can  seek  to  know  and  enjoy,  and  serve 
and  resemble,  God  from  mere  nature.  Ac- 
tions may  not  indicate  the  state  of  the  mind ; 
but  desires  spring  from  it  We  may  be 
forced  to  do ;  but  we  cannot  be  compelled  to 
prefer,  and  to  choose. 

Secondly.  Because  their  success  is  sure. 
This  is  the  case  in  no  other  pursuit.  In  the 
fields  of  worldly  labour,  we  may  spend  our 
strength  for  nought,  and  in  vain.  A  rival 
may  bear  off  from  us  a  prize,  which  we  have 
long  been  chasing,  and  at  the  very  moment 
we  are  seizing  it.  The  cup  of  enjoyment, 
filled  with  eager  hope,  is  often  dashed  to  the 
ground  from  the  very  lip  that  touches  it.  But 
their  heart  shall  live  that  seek  God.  He 
that  goeth  forth  and  weepeth,  bearing  preci- 
ous seed,  shall  doubtless  return  again  with 
rejoicing,  bringing  his  sheaves  with  him. 
Blessed  are  they  that  do  hunger  and  thirst 
after  righteousness ;  for  they  shall  be  filled. 
Is  there  unfaithfulness  with  God  1  Did  he 
ever  say  to  the  seed  of  Jacob,  Seek  ye  me, 
in  vain  1 

Thirdly.  Because,  when  they  have  found, 
their  aim  and  their  wish  in  seeking  are  fully 
answered.  All  they  can  desire  is  treasured 
up  in  him :  and  they  that  seek  the  Lord  shall 
not  want  any  good  thing.  As  to  success 
in  other  cases,  the  wise  man  tells  us,  all  is 
vanity  and  vexation  of  spirit :  vexation,  if  we 
lose ;  and  vanity,  if  we  gain.  To  one  of  these 
alternatives  we  are  inevitably  subjected.  We 
must  be  disappointed  either  in  acquiring  them 
— and  this  is  often  the  case ;  or  in  possessing 
them — and  this  is  always  the  case. 

"  In  vain  we  seek  a  heaven  below  the  sky  ; 

The  world  has  false  but  flattering  charms: 
[ts  distatit  joys  show  big  in  our  esteem, 
Rut  lessen  still  as  they  draw  near  the  eye  : 

In  our  embrace  the  visions  die  ; 
And  when  we  grasp  the  airy  forms, 

We  lose  the  pleasing  dream." 

But  while  every  thing  earthly  falls  short  of 
hope,  it  is  not  possible  to  form  an  expectation 
adequate  to  the  riches  of  the  glory  of  the  in- 
heritance in  the  saints.  What  is  it  to  have 
God  himself  for  our  portion  and  exceeding 
joy  !  To  be  blessed  with  all  spiritual  bless- 
ings in  heavenly  places  in  Christ !  To  real- 
ize a  happiness,  that  solitude  increases,  that 
trouble  improves,  that  death  perfects !  As  it 
is  written,  Eye  hath  not  seen,  nor  ear  heard, 
nor  have  entered  into  the  heart  of  man  the 
things  which  God  hath  prepared  for  them  that 
love  him. 

While  thus  the  heart  of  them  that  seek 
him  should  rejoice,  the  heart  of  others  should 
be  induced  to  seek  him.  At  present,  he  is  not 
far  from  any  one  of  you.  He  is  even  inviting 
you  to  seek  him.  Yet  a  little  while  and  it 
will  be  too  late.  Therefore,  seek  ye  the  Lord 
while  he  may  be  found ;  and  call  ye  upon 
him  while  he  is  near. 


JULY  29. 

"  To  whom  he  showed  himself  alive  after  kit 
passion." — Acts  i.  3. 

How  much  will  eternity  reveal  to  oui 
astonished  minds !  and,  in  reference  to  a  thou- 
sand things,  we  may  safely  follow  the  advice  o\ 
the  Poet — 

"  Wait  the  great  teacher,  Death ;  and  God  adore." 

The  Scripture  is  given  to  establish  oui 
faith,  and  comfort  our  hearts,  and  sanctify 
our  lives ;  but  not  not  to  amuse  us,  and  to  gra- 
tify our  curiosity. — Our  Saviour  rose  from 
the  dead,  and  ascended  into  heaven :  but  be- 
tween these  events  there  elapsed  a  consider- 
able portion  of  time.  During  these  interven- 
ing weeks,  where  was  he  7  And  how 
employed  1  One  thing  only  we  know — that 
he  frequently  showed  himsel  f  to  his  disciples. 

But  what  purposes  were  these  intermediate 
appearances  intended  to  answer  1  The  Lord 
does  not  always  give  an  account  of  any  of  his 
matters ;  and  we  ought  to  be  peculiarly  cau- 
tious in  assigning  reasons  for  his  conduct  who 
says,  "  My  ways  are  not  your  ways,  and  my 
thoughts  are  not  your  thoughts."  We  can- 
not, however,  err  in  remarking, 

— That  they  were  the  accomplishment  of 
his  word.  He  had  said,  "  Ye  now  have  sor- 
row :  but  I  will  see  you  again,  and  your 
hearts  shall  rejoice ;  and  your  joy  no  man 
taketh  from  you."  "I  will  not  leave  you 
comfortless,  I  will  come  to  you.  Yet  a  little 
while,  and  the  world  seeth  me  no  more ;  but 
ye  see  me."  Now  though  these  declarations 
extend  to  his  final  coming  to  judgment,  and 
his  advent  in  the  gifts  and  graces  of  the  Holy 
Ghost ;  yet  they  more  immediately  insure  his 
manifestation  of  himself  between  his  resur- 
rection and  his  glory.  And  if  the  disciples 
understood  it  not  at  the  time,  the  meaning 
would  be  explained  by  the  Verification.  And 
they  would  see  how  well  they  might  in  every 
other  case  rely  upon  his  promise. 

— They  were  also  to  convince  them  how 
fully  he  had  forgiven  them,  and  thus  to  gain 
the  confidence  of  their  hearts.  For  they  had 
behaved  very  unworthily.  After  all  he  had 
done  for  them,  and  their  own  professions  of 
attachment,  when  the  hour  of  trial  came, 
they  all  forsook  him  and  fled.  How  much  lie 
felt  their  defection,  we  learn  from  his  com- 
plaint, "  1  looked  for  some  to  take  pity,  and 
there  was  none;  and  for  comforter,  and  I 
found  none."  And  their  own  consciences  up- 
braided and  condemned  them  for  their  vile- 
ness.  And  therefore,  had  he  gone  away  to 
heaven,  and  they  had  not  seen  him,  they 
would  have  feared  his  resentment  and  dis- 
pleasure. But  he  appeared  to  them  again 
and  again ;  and  always  with  kindness  in  his 
looks,  and  peace  on  his  lips ;  and  at  last,  lay- 
ing his  hands  on  them,  he  was  taken  up  to 
heaven  in  the  very  act  of  blessing  them — thug 


2U4 


JULY  30. 


■elling  them  that  he  had  the  same  heart  as 
jver,  and  was  more  than  pacified  towards 
thern  after  all  that  they  had  done. 

— They  were  also  to  evince  the  certainty 
of  his  resurrection.  The  importance  of  this 
event  rendered  it  necessary  that  it  should  be 
placed  beyond  the  possibility  of  all  reasonable 
doubt.  The  disciples  were  not  eagerly  cre- 
dulous of  the  fact,  but  slow  of  heart  to  believe ; 
and  their  diffidence  has  been  overruled  to 
confirm  our  faith.  For  they  required  and  ob- 
tained every  kind  and  degree  of  proof.  And 
these  deponents  were  many.  And  were  eye 
and  ear,  witnesses.  And  even  handled  the 
Word  of  Life.  And  did  eat  and  drink  with 
him.  And  for  a  length  of  time.  And  in 
cases  of  a  most  peculiar  nature.  They  could 
not,  therefore,  be  mistaken :  and  toe  cannot  be 
deceived.  He  is  risen  indeed !  And  there- 
fore he  is  the  Son  of  God.  And  we  are  not  in 
our  sins.  The  dead  in  Christ  are  not 
perished.  And  because  he  lives  we  shall  live 
also. 

— They  were  also  to  impart  information  on 
subjects  not  touched,  or  only  hinted  at,  before ; 
because  the  disciples  were  not  able  to  bear 
them ;  and  the  proper  hour  was  not  yet  come. 
And  therefore  the  sacred  historian  says,  that 
he  not  only  showed  himself  alive  after  his 
passion,  by  many  infallible  proofs,  being  seen 
of  them  forty  days,  but  also  spake  to  them  of 
things  pertaining  to  the  kingdom  of  God. 
And  this  led  them  to  think  so  differently  of  this 
kingdom  from  what  they  had  done  before,  and 
to  wait  by  prayer  for  its  coming,  in  righteous- 
ness, peace,  and  joy  in  the  Holy  Ghost. 

But  when  he  said,  I  am  no  more  in  this 
world:  and,  also,  Lo!  I  am  with  you  always, 
3ven  unto  the  end  of  the  world  :  and  when  he 
said,  "  He  that  hath  my  commandments,  and 
Veepeth  them,  he  it  is  that  loveth  me ;  and 
he  that  loveth  me  shall  be  loved  of  my  Fa- 
ther, and  I  will  love  him,  and  will  manifest 
myself  to  him" — surely  he  intended  a  mani- 
festation beyond  his  appearance,  between  his 
grave  and  his  glory.  And  this  we  ourselves 
may  hope  to  claim.  But  how  is  it  that  he 
will  manifest  himself  unto  us,  and  not  unto 
che  world  ?  We  disclaim  all  pretensions  to 
personal  manifestations.  Some  have  con- 
tended for  these  ;  and,  like  Colonel  Gardiner, 
have  believed  that  they  corporeally  saw  him. 
But  surely,  this  was  mistaking  a  lively  im- 
pression on  the  mind  for  a  reality.  The  case 
speaks  for  itself.  Being  embodied,  he  could 
render  himself  visible  ;  but  then  it  would  be 
a  true  representation ;  we  should  see  him  as 
(ie  is.  And,  accordingly,  Saul  saw  him,  when 
he  appeared  to  him  in  his  way  to  Damascus, 
with  a  body  glorious  above  the  brightness  of 
the  sun.  But  these  good  people  always  see 
him  as  he  is  not — they  always  see  him  bleed- 
ing on  the  cross — but  he  is  not  there — he 
dieth  no  more,  death  hath  no  more  dominion 
over  him.     We  need  no  sensible  appearance. 


— But  there  is  a  spiritual  manifestation  ab 
solutely  necessary.  Paul  experienced  this, 
or  the  outward  vision  would  have  been  of 
little  avail :  "  It  pleased  God,"  says  he,  "  to 
reveal  his  Son  in  me."  And  our  Saviour 
himself  said,  He  that  seeth  the  Son,  and  be- 
lieveth  on  him,  hath  everlasting  life.  It  is  a 
perception,  by  faith,  of  his  glory,  so  as  to  in- 
duce us  to  love  him,  and  trust  in  him,  and 
follow  him. 

— There  are  also  special  manifestations  of 
himself  (we  mean  as  to  clearness  and  enjoy- 
ment) occasionally  experienced  by  his  peo- 
ple; and  which  excite  them  to  exclaim, 
"  This  is  none  other  but  the  house  of  God, 
and  this  is  the  gate  of  heaven."  These  are 
not  their  food,  but  cordials.  They  are  regu- 
lated by  their  condition  and  exigences.  But 
though  they  are  limited,  as  to  number  and 
degree,  they  are  most  desirable  and  valuable. 
They  make  us  better  acquainted  with  hea- 
ven than  all  the  descriptions  contained  in  ser- 
mons and  books.  And  they  make  us  long 
after  a  state,  in  which  his  servants  shall 
serve  Him ;  and  they  shall  see  his  face — 
"And  so  shall  they  be  for  ever  with  the 
Lord." 


JULY  30. 

"  This  is  now  the  third  time  that  Jesus  showed 
himself  to  his  disciples,  after  that  he  wat 
risen  from  the  dead." — John  xxi.  14. 

Not  the  third  time  in  succession — for  he 
had  appeared  before  this  to  the  women,  and  to 
Cephas,  and  to  James,  and  to  the  two  disci- 
ples going  to  Emmaus.  But  the  third  time  in 
kind :  that  is,  the  third  time  when  the  disci- 
ples were  together. 

— "  And  on  this  wise  showed  he  himself." 
The  place  was,  "  the  sea  of  Tiberias" — called 
also,  the  lake  of  Gennesaret,  and  the  lake  of 
Galilee.  Who  would  not  like  to  visit  this 
sea,  whose  surface  and  whose  shores  so  often 
felt  the  presence,  and  witnessed  the  miracles 
of  the  Son  of  God? 

— The  favoured  party  were,  "  Simon  Pe- 
ter, and  Thomas,  called  Didymus" — he  had 
lost  much  by  his  absence  before,  but  now  he 
keeps  close  to  his  brethren — "  and  Nathanael, 
of  Cana  in  Galilee" — we  thought  well  of  him 
from  the  beginning ;  for  though  at  first  he  had 
some  infirmities,  he  was  open  to  conviction, 
and  loved  retirement:  and  he  who  saw  him 
under  the  fig-tree,  assured  him  that  he  should 
see  greater  things  than  these — "and  the  sons 
of  Zebedee" — John  and  James — "  and  two 
other  of  his  disciples"  who  are  not  named 
But  it  may  be  asked,  How  came  the  disciples 
here,  seeing  when  he  rose  from  the  dead, 
they  were,  unless,  perhaps,  Nathanael,  at  Je- 
rusalem 1  The  Saviour  had  said,  "  The  hour 
cometh,  and  now  is,  when  ye  shall  be  scat- 
tered every  one  to  his  own ;"  and  it  :s  said. 


JULY  31. 


20b 


fc  Then  the  disciples  went  away  again  unto 
their  own  home" — This  was  the  effect  of  fear. 
But  though  fear  made  them  flee,  yet  their  re- 
pairing down  into  Galilee  was  enjoined  them 
by  the  angel,  who  appeared  to  Mary  Magda- 
lene and  the  other  Mary.  And  Jesus  himself 
had  said,  before  his  death,  "  After  I  am  risen, 
I  will  go  before  you  into  Galilee."  They  be- 
lieved his  word,  and  obeyed;  and  he  was 
faithful  that  had  promised. 

— But  how  did  he  find  them  engaged? 
4  Simon  Peter,"  who  had  a  house  of  his  own, 
and  perhaps  had  retained  the  implements  of 
his  business,  "  saith  unto  them,  I  go  a  fish- 
ing They  say  unto  him,  We  also  go  with 
thee."  This  was  not,  as  some  imagine, 
blameable ;  as  if  they  ought  to  have  remained 
fasting  and  praying ;  or  as  if  this  exertion  was 
the  effect  of  despondency,  with  regard  to  his 
appearance,  and  his  care  to  provide  for  them. 
They  acted  commendably.  It  showed  their 
humility — that,  though  advanced,  they  were 
not  elated,  nor  ashamed  of  their  former  en- 
gagement; and  their  wish — not  to  be  bur- 
densome to  any ;  if  they  could  supply  their 
own  wants,  and  with  quietness  work,  and  eat 
t«eir  own  bread  ;  and  also  their  diligence — 
in  redeeming  their  time,  and  not  waiting  for 
him  in  idleness.  And  he  appeared  to  them, 
though  not  engaged  in  a  religious  exercise, 
but  in  a  secular,  honest  calling;  as  the 
angels  had  appeared  to  the  shepherds,  when 
keeping  their  flocks  by  night  And  if  he 
came  to  any  of  us,  by  death,  how  much  better 
would  it  be  for  him  to  find  us  active,  in  fulfil- 
ling the  duties  of  a  useful  station,  than  telling 
our  beads,  or  kneeling  before  a  skull,  or  a 
crucifixion,  in  a  cell !  When  Elijah  was 
consciously  waiting  for  the  chariot  that  was 
to  carry  him  to  heaven,  what  did  he  1  Retire 
to  fast  and  pray]  No;  but  he  continued 
talking  with  his  pupil  and  successor,  for  his 
improvement — determined  to  be  useful  to  the 
last,  and  to  live,  as  long  as  he  breathed — 
And  blessed  is  that  servant  whom  his  Lord, 
when  he  cometh,  shall  find  so  doing. 

— But  "  that  night  they  caught  nothing." 
Though,  in  an  ordinary  way^  the  hand  of  the 
diligent  maketh  rich,  yet  this  rule  has  its  ex- 
ceptions. These  should  be  sufficient  to  teach 
us,  that  the  blessing  of  the  Lord,  it  maketh 
rich;  and  that,  except  the  Lord  build  the 
house,  they  labour  in  vain  that  build  it  The 
race  is  not  always  to  the  swift,  nor  the  battle 
to  the  strong.  Men,  and  even  good  men,  may 
for  awhile  be  baffled  in  their  efforts;  to 
teach  them  the  lesson  of  dependence  upon 
Providence ;  and  to  keep  them,  when  success 
cometh,  from  sacrificing  to  their  own  net  and 
burning  incense  to  their  own  drag,  as  if  by 
these  their  portion  had  been  made  plenteous. 

— He  loves  to  astonish,  as  well  as  relieve, 
his  people ;  he  therefore  often  delays  his  ap- 
pearance, till  our  hopelessness  has  prepared 
us  for  the  display  of  his  glory  to  the  greatest 
18 


advantage.  Weeping  may  endure  for  a 
night;  but  joy  cometh  in  the  morning — 
"  When  the  morning  was  come,  Jesus  stood 
on  the  shore."  But  they  "  knew  not  that  it 
was  Jesus" — supposing  him  to  be  some  com- 
mon person,  waiting  their  coming  ashore,  to 
purchase  what  they  had  caught  And  this 
was  the  meaning  of  the  question,  "  Children, 
have  ye  any  meat!" — that  is,  Have  you  suc- 
ceeded in  fishing  1  And  have  you  any  provi- 
sion to  dispose  of? — Upon  their  answering, 
No;  he  showed  his  omniscience.  He  saw 
where  a  shoal  was  approaching  the  boat,  and 
ordered  them  to  "  cast  the  net  on  the  right 
side  of  the  ship,"  assuring  them,  that  they 
should  find.  They  did  so — and  who  ever  lost 
by  obeying  him  ?  So  signal  was  their  success, 
that  they  were  not  able  to  draw  the  net  for 
the  multitude  of  fishes  ! 

— Thus  good  men  sometimes  see  their  af- 
fairs, after  many  a  fruitless  struggle,  taking 
a  favourable  turn,  and  succeeding  beyond 
their  expectation.  At  evening  tide  it  shall 
be  light  "  It  is  vain  for  you  to  rise  up  early, 
to  sit  up  late,  to  eat  the  bread  of  sorrows :  for 
so  he  giveth  his  beloved  sleep." — We  shall 
look  at  this  narrative  again. 


JULY  31. 

"  And  on  this  -wise  shoved  he  himself" 
John  xxi.  1. 

— We  have  traced  this  appearance  dowi 
to  the  moment  when  the  disciples  ascertainec 
who  he  was.  John  recognized  him  first ;  re 
minded  as  it  would  appear,  by  a  former  mira 
cle  of  the  same  kind ;  and  on  the  perform 
ance  of  which,  Peter  had  exclaimed,  Depart 
from  me,  for  I  am  a  sinful  man,  O  Lord.  Yet 
Peter  was  not  at  present  struck  with  the  re- 
collection himself.  But  no  sooner  does  John 
say  to  him,  "  It  is  the  Lord,"  than  the  ship 
can  hold  him  no  longer ;  but,  girding  himself 
with  his  fisher's  coat  he  plunges  into  the  sea 
to  reach  him !  What  rashness  !  What  zeal ! 
How  perfectly  in  character  does  this  man  al- 
ways appear  !  He  was  fervent  but  acted  by 
feeling,  rather  than  reflection.  He  had  a 
warm  heart  The  Lord  had  lately  turned 
and  looked  upon  him  in  the  judgment-hall, 
and  he  went  out  and  wept  bitterly.  He  had 
had  much  forgiven  ;  and  he  loved  much.  The 
Saviour  had  more  than  pardoned  his  late  sad 
conduct ;  and  had  sent  a  message  to  him  dis- 
tinctively, "Go,  tell  my  disciples,  and  Pe- 
ter !"  And  how  could  he  love  him  enough  1 
And  love  is  strong  as  death.  Many  water* 
cannot  quench  love ;  neither  can  the  floods 
drown  it 

— The  rest  of  the  disciples  followed  slowly, 
but  surely,  dragging  the  net.  Had  all  done 
like  Peter,  the  fish  had  been  abandoned,  and 
the  vessel  left  to  be  drifted  and  injured. 
While  we  admire  some,  we  must  no    con- 


206 


AUGUST  1. 


demn  others.  The  dispositions  and  the  duties 
of  men  are  various :  and  while  some  perform 
splendid  actions,  and  excite  notice,  others  go 
ploddingly  on  in  the  sober  discharge  of  their 
common  calling — But  they  also  have  the  tes- 
timony that  they  please  God. 

— What  did  they  find  when  they  came  to 
land  1  "  A  fire  of  coals,  and  fish  laid  thereon, 
and  bread."  This  was  to  show  that  he  cared 
for  them;  that  they  should  be  furnished,  not 
only  with  grace  sufficient  for  them,  but  with 
food  convenient  for  them ;  and  that  verily 
they  should  be  fed.  He  had  reminded  them 
of  this  on  a  former  occasion.  When  he  sent 
them  forth  on  their  missionary  excursion  un- 
provided, they  had  misgivings  how  they  were 
to  be  supplied — though  they  were  ashamed  to 
make  known  their  fears;  but  he  who  em- 
ployed them  was  bound  to  maintain  them — 
and  when  they  returned,  he  said,  When  I 
sent  you  forth  without  purse  and  scrip,  lacked 
ye  any  thing?  And  they  said,  Nothing.  "O 
fear  the  Lord,  ye  his  saints :  for  there  is  no 
want  to  them  that  fear  him !  The  young 
lions  do  lack  and  suffer  hunger:  but  they 
that  seek  the  Lord  shall  not  want  any  good 
thing."  You  serve  a  kind  master,  and  the 
world  is  his,  and  the  fulness  thereof — Jeho- 
vah-jireh ! — But  we  read,  "  Thou  shalt  eat  the 
labour  of  thine  hand ;"  and  nothing  has  such  a 
peculiar  relish  as  what  is  gained  by  the  bless- 
ing of  God  upon  our  own  endeavours.  He 
therefore  also  said  unto  them,  "  Bring  of  the 
fish  which  ye  have  now  caught.  Simon  Peter 
went  up,  and  drew  the  net  to  land  full  of 
great  fishes,  an  hundred  and  fifty  and  three : 
and  for  all  there  were  so  many,  yet  was  not 
the  net  broken."  And  thus,  while  they  must 
have  marvelled  and  adored  at  what  was  no- 
thing less  than  a  miracle,  they  were  not  only 
supplied  for  their  immediate  use;  but  the 
sale  of  the  capture  would  pay  their  expenses 
back  to  Jerusalem,  and  while  waiting  there 
for  the  promise  of  the  Father. 

— Filled  with  reverence  and  awe,  they 
seemed  reserved,  and  disposed  to  keep  back 
—He  therefore  invited  them — "  Come  and 
dine.  And  none  of  his  disciples  durst  ask 
him,  Who  art  thou  1  knowing  that  it  was  the 
Lord."  But  still  keeping  back :  "  Jesus  then 
cometh"  to  them,  "  and  taketh  bread,  and 
giveth  them,  and  fish  likewise."  The  meat 
was  ordinary,  and  coarsely  dressed:  but  it 
wa3  wholesome ;  and  the  appetite  of  labour 
made  it  welcome.  We  do  not  live  to  eat,  but 
eat  to  live.  Nature  wants  little,  and  grace 
less.  Luther  often  dined  upon  a  herring; 
and  Junius,  on  an  egg.  If  it  be,  as  is  said, 
beneath  a  philosopher  to  be  nice  and  finical 
in  his  food,  how  much  more  is  it  so  in  a 
Christian !  in  a  minister !  Jesus  censured 
Martha  and  commended  Mary.  The  table 
fie  sprejids  for  us  is  frugal  and  simple — It  is 
the  world,  the  flesh,  the  devil,  disease,  and 
death,  bring  in  the  rest.  No  mention  is  made 


of  his  blessing  the  repast ;  but  there  is  no 
doubt  but  he  did — It  was  his  constant  usage 
— to  teach  us  to  be  religious  in  our  commoi 
actions,  and  that  man  liveth,  not  by  bread 
alone,  but  by  every  word  that  proceedeth  ou? 
of  the  mouth  of  God. 

But  did  he  actually  partake  of  the  provi- 
sion himself? — What  says  Peter  ]  "  He 
showed  him  openly  not  to  all  the  people,  but 
unto  witnesses  chosen  before  of  Gad,  even  to 
us  who  did  eat  and  drink  with  him  after  he 
rose  from  the  dead."  Did  he  rise  with  the 
same  body  that  died]  "Behold,"  said  he, 
"my  hands  and  my  feet,  that  it  is  I  myself: 
handle  me,  and  see ;  for  a  spirit  hath  not  flesh 
and  bones,  as  ye  see  me  have."  Did  his  body 
undergo  any  change  before  his  ascension.' 
Will  things  in  a  future  state  be  possible  that 
are  not  necessary]  We  know  but  in  part 
And  the  sacred  writers  prophesy  but  in  part. 

But  "  Blessed  is  he  that  shall  eat  bread  in 
the  kingdom  of  God." — Let  me  be  one  of  the 
number  to  whom  he  shall  say,  "  Ye  are  they 
which  have  continued  with  me  in  my  temp- 
tations. And  I  appoint  unto  you  a  kingdom, 
as  my  Father  hath  appointed  unto  me ;  that  ye 
may  eat  and  drink  at  my  table  in  my  king- 
dom, and  sit  on  thrones  judging  the  twelvp 
tribes  of  Israel." 


AUGUST  1. 
"  So  -when  they  had  dined.'' — John  xxi.  18. 

They  did  not,  we  presume,  continue  long 
at  table.  Table,  indeed,  they  had  none.  The 
place  was  the  seaside.  The  viands,  bread 
and  fish.  The  fare,  dressed  and  served 
coarsely.  Yet  part  of  it  was  miraculously 
provided  before  they  landed ;  and  part  of  it 
supplied  from  the  wonderful  capture  they 
had  just  made — Here  were  seven  Apostles 
— and  the  Lord  of  angels.  Who,  then, 
would  not  have  been  at  the  homely  meal  1 
Who,  having  any  piety,  or  wisdom,  would 
not  have  preferred  the  entertainment — thus 
dignified — however  humble — to  the  sumptu 
ous  feast  of  Belshazzar,  or  Ahasuerus? 
Where  there  is  much  provision  for  the  flesh, 
there  is  commonly  little  repast  for  the  mind. 
And  this  is  found  after  the  meal.  It  has  of- 
ten been  lamented,  that  the  best  part  of  so- 
ciety should  be  expected  to  withdraw,  as 
soon  as  dinner  is  ended :  but  females  may  be 
assured,  that,  with  few  exceptions,  they  sus- 
tain no  loss  by  their  removal. 

But  here,  when  they  had  dined,  discourse 
followed,  which  had  been  deemed  worthy  the 
page  of  inspiration ;  and  was  written  for  our 
learning  and  admonition.  It  commenced  with 
an  inquiry.  "Jesus  saith  to  Simon  Peter, 
Simon,  son  of  Jonas,  lovest  thou  me  more 
than  these?  He  saith  unto  him,  Yea,  Lord; 
thou  knowest  that  I  love  thee.  He  saith  un- 
to him  again  the  second  time,  Simon,  son  of 


AUGUST  1. 


207 


Jonas,  lovest  thou  me]  He  saith  unto  him, 
Yea,  Lord ;  thou  knowest  that  I  love  thee, 
lie  saith  unto  him,  Feed  my  sheep.  He  saith 
unto  him  the  third  time,  Simon,  son  of  Jonas, 
lovest  thou  me"?  Peter  was  grieved  because 
he  said  unto  him  the  third  time,  Lovest  thou 
me?  And  he  said  unto  him,  Lord,  thou 
knowest  all  things ;  thou  knowest  that  I  love 
thee.  Jesus  saitli  unto  him,  Feed  my  sheep." 

The  question  was  put  to  Peter,  because  of 
his  late  conduct.  Instead,  therefore,  of  show- 
ing any  pre-eminence  in  him,  it  implied  his 
fall,  and  tended  to  his  humiliation.  This,  and 
this  alone,  was  the  reason  why  our  Lord  thus 
freely,  yet  tenderly,  addressed  him  in  the 
presence  of  his  brethren — It  was  necessary 
both  for  his  sake  and  for  their  sakes. 

The  question  was  first  put  comparatively 

"  Lovest  thou  me  more  than  these  ?"  There 
is  something  ambiguous  and  equivocal  in  the 
expression.  Did  our  Lord,  by  these,  refer  to 
the  fish,  the  nets,  the  boat,  his  present  occu- 
pation and  profit?  Doddridge  says  this  is  a 
forced  and  frigid  sense.  But  this  does  not 
appear.  By  this  calling,  Peter  had  gained 
his  subsistence — he  might  naturally  be  at- 
tached to  it — and  feel  a  degree  of  reluctance 
at  leaving  it,  without  any  other  means  of 
support  in  view — and,  as  our  Lord  would  be 
freely  served,  he  inquires  whether  Peter  was 
willing  to  resign  all — and  go  a  fishing  no 
more — and  be  wholly  engaged  in  his  service. 
—Or  did  he  pint  to  the  rest  of  the  disciples, 
when  he  said,  Lovest  thou  me  more  than 
these  1 — That  is,  more  than  these  thy  bre- 
thren love  me?  To  this,  Whitby  objects;  be- 
cause it  would  be  impossible  for  Peter  to  an- 
swer such  an  inquiry ;  as  he  could  not  know 
the  hearts  of  others,  and  compare  them  with 
his  own.  But  the  question  refers  not  to  Pe- 
ter's knowledge  but  to  his  opinion.  He  had 
already  expressed  a  degree  of  self-preference, 
as  well  as  self-confidence,  when  he  said, 
"  Though  all  should  be  offended  because  of 
thee,  yet  will  I  never  be  offended"— and  he 
had  now  done  more  than  the  other  disciples, 
in  swimming  to  shore,  to  reach  him  first— 
"Am  l,then,"  says  Jesus,  "to  suppose  that 
thou  lovest  me  more  than  these  1  Peter's  re- 
ply shows  his  improvement.  "  1  have  done 
with  judging  others— and  I  say  nothing  of 
the  degree  of  my  love— but  thou  knowest  the 
reality." 

It  was  thrice  renewed.  Thrice  is  used  as 
a  kind  of  perfect  number.  In  Peter's  vision, 
the  thing  was  done  thrice,  to  render  it  the 
more  observable.  There  is  little  doubt,  how- 
ever, that  our  Saviour  alluded  to  the  repeti- 
tion of  his  offence — and  the  forewarning  he 
had  received — "  Before  the  cock  crow  twice, 
thou  shalt  deny  me  thrice.'" 

Peter,  when  asked  the  question  the  third 
time,  was  grieved — This  grief  was  not  anger 
at  the  Saviour's  conduct ;  but  pain,  to  think 
he  had  rendered  his  love  to  so  dear  a  Master 


suspicious;  and  fear,  also — as  he  knew  h« 
never  spoke  in  vain — that  there  was  a  cause 
for  this  additional  inquiry,  and  that  it  intimat- 
ed an  apprehension  of  some  fresh  peril.  This 
sensibility  showed  a  good  frame  of  mind. 

To  all  the  inquiries  he  replies  without  a 
moment's  hesitation,  and  addresses  himself,  in 
each  instance,  to  the  Saviour's  own  know- 
ledge, with  an  additional  force  in  the  last  ap- 
peal— " '  Lord,  tbcu  knowest  all  things ;  thou 
knowest  that  I  xove  thee' — I  do  not  say,  I 
shall  never  yield  to  temptation  again — Lord, 
preserve  me ! — And  I  wonder  not  that  those 
who  can  only  judge  from  outward  appearance, 
think  unfavourably  of  me,  after  all  that  I  have 
done.  But  thou  seest  the  heart."  We  ought 
to  stand  clear  with  men ;  but  it  is  a  peculiar 
satisfaction,  when  we  are  misjudged  of  our 
fellow-creatures,  to  know  that  our  witness  is 
in  heaven,  and  our  record  is  on  high. 

After  every  answer,  our  Lord  commands 
him  to  feed  his  lambs,  and  his  sheep.  Here, 
again,  a  desperate  cause  wants  to  find  a  proof 
of  Peter's  supremacy.  But  he  is  not  told  to 
lord  it  over  all  the  other  shepherds,  but  to  do 
the  work  of  a  pastor  himself — the  very  same 
thing  which  Peter,  too,  himself  enjoins  upon 
others — "  Feed  the  flock  of  God  that  is  among 
you."  Yea,  instead  of  his  being  exalted  above 
his  brethren,  he  is  again  reproved  and  abased. 
They  had  not  forfeited  their  charge ;  but  he 
had ;  and  it  was  necessary  to  renew  it.  And, 
therefore,  now  he  is  re-converted,  he  is  re- 
commissioned.  If  a  servant  had  offended  and 
forfeited  his  place,  it  would  not  be  enough 
for  the  master  to  say,  I  forgive  thee,  but  I  can 
no  more  trust  thee,  or  employ  thee.  Nothing 
would  be  deemed  a  full  restoration  but  re- 
employment 

Two  things  may  be  observed  here.  First, 
the  difference  there  is  among  the  Lord's  peo- 
ple. There  are  not  only  sheep,  but  lambs — 
These  mean  new  converts  and  weak  believ- 
ers. These  are  not  to  be  disregarded.  He 
does  not  despise  the  day  of  small  things — and 
he  tells  those  who  are  strong,  to  bear  the  in- 
firmities of  the  weak.  Secondly,  we  see 
what  the  Lord  requires,  as  the  principle  of 
his  service — "If  you  love  me,  Peter,  feed  my 
lambs,  feed  my  sheep.  I  wish  you  to  do  no- 
thing for  me,  unless  you  do  it  from  love. 
This  alone  willfrender  your  work  your  de- 
light; and  carry  you  through  all  your  diffi- 
culties— Love  is  strong  as  death."  And  while 
he  requires  the  love,  as  the  principle  of  the  ser- 
vice ;  he  requires  the  service,  as  the  proof  of 
the  love.  "You  cannot  show  your  love  to 
me  personally  ;  show  it  relatively.  I  have  a 
cause — endeavour  to  promote  it  I  have  fol- 
lowers— aid  them — and  inasmuch  as  ye  do  it 
unto  one  of  the  least  of  these  my  brethren, 
ye  shall  do  it  unto  me." 

This  love,  O  my  soul,  is  the  grand  thing ! 
Without  it,  whatever  be  my  religious  pre- 
tensions, T  am  nothing.    Let  me  put  my  liamr 


aue 


AUGUST  2. 


in  the  place  of  Peter's ;  and  suppose  the  Lord 
Jesus  asking  me  this  question — Dost  thou  love 
uip' 

"  Lord,  it  is  my  chief  complaint, 

That  my  love  is  weak  and  faint : 
Vet  I  love  thee,  and  adore  ; 
O  for  grace  to  love  Thee  more !" 


AUGUST  2. 

"  Verily,  verily,  I  say  unto  thee,  When  thou 
wast  young,  thou  girdest  thyself  and  walk- 
edst  -whither  thou  tooxddest :  but  -when  thou 
shalt  be  old,  thou  shalt  stretch  forth  thy 
hands,  and  another  shall  gird  thee,  and  carry 
thee  -whither  thou  toouldest  not.  This  spake 
he,  signifying  by  -what  death  he  should  glo- 
rify God." — John  xxi.  18,  19. 

This  was  another  part  of  his  discourse, 
"  when  they  had  dined."  He  had  enjoined 
Peter  his  doing  work,  and  now  he  appoints 
him  his  suffering  work.  In  such  a  world  as 
this,  doing  well  and  bearing  ill  are  commonly 
connected.  In  the  first  days  of  Christianity 
they  were  inseparable. 

The  representation  may  be  applied  to  the 
difference  there  is  between  youth  and  age. 
The  glory  of  young  men  is  their  strength. 
They  can  gird  themselves ;  and  go,  with  ease 
and  speed,  whither  they  would.  And  let 
them  use  well  their  powers  and  opportunities. 
Let  them  be  active  and  useful,  and  prepared 
for  the  future.  Other  days  will  come ;  and 
when  they  shall  be  old,  they  shall  stretch 
forth  their  hands,  and  another  shall  gird  them, 
and  carry  them  whither  they  would  not.  Then 
they  will  be  helpless  and  dependent.  People 
long  for  age :  but  what  is  it  but  longing  for 
days  in  which  we  have  no  pleasure ;  when 
we  shall  be  dim-sighted ;  and  hard  of  hear- 
ing ;  and  tremblings  will  come  upon  us ;  and 
the  grasshopper  will  be  a  burden ;  and  desire 
fail !  These  are  the  effects  of  the  state :  and 
if  by  reason  of  strength  our  years  are  three- 
score and  ten,  yet  is  their  strength  labour  and 
sorrow.  Let  us  secure  succour  against  such 
a  period.  It  is  said,  an  old  man  has  no  friend 
but  his  money.  But  if  we  are  kind,  and  live 
not  to  ourselves,  we  shall  not  want  those  who 
will  rock  the  cradle  of  our  age.  And,  above 
all,  God  will  be  our  comfort  and  strength; 
and  bear  and  carry  us ;  and  gently  take  us  to 
himself;  where  our  youth  shall  be  renewed 
like  the  eagle's,  and  mortality  swallowed  up 
of  life. 

But  our  Lord,  we  are  assured,  designed  to 
intimate,  that  after  Peter  had  served  him  as 
an  Apostle,  he  was  to  honour  him  as  a  martyr 
—"  signifying  by  what  death  he  should  glo- 
rifyGod."    Thus, 

First.  Our  Lord  foresaw  Peter's  suffer- 
.ngs,  and  the  manner  in  which  be  was  to  fin- 
ish his  course.  And  he  foresees  all  that  shall 
befall  each  of  us.  We  know  not  what  a  day 
may  bring  forth.  But  nothing  is  left  to  chance. 


No  event  will  turn  up  that  is  new  to  him  j 
and  for  which  he  has  not  provided. 

Secondly.  Peter  was  not  to  die  till  he 
should  be  old.  Very  good  and  useful  men 
have  been  removed  in  the  midst  of  life ;  and 
this  is  one  of  the  most  mysterious  dispensa- 
tions of  Providence.  But  this  is  not  always 
the  case.  Religion  conduces  to  health  and 
longevity.  Many  of  God's  most  eminent  ser- 
vants have  "  filled  their  days,"  and  come  to 
the  grave  in  a  good  old  age,  like  a  shock  of 
corn  fully  ripe,  in  its  season.  And  the  hoary 
head  is  a  crown  of  glory,  when  it  is  found  in 
the  way  of  righteousness.  Such  a  man  is  not 
only  a  kind  of  physical  wonder — that  he  shoula 
have  been  preserved  so  long  with  such  a  fee- 
ble frame,  and  exposed  to  so  many  outwarc 
dangers :  but  a  moral  wonder — that  with  suci. 
a  heart,  and  in  such  a  world,  he  should  have 
held  on  his  way,  and  kept  his  garments  clean 
and  have  been  without  offence.  He  is  a  monu- 
ment  to  the  glory  of  divine  grace. 

Thirdly.  He  was  to  die  by  crucifixion. 
This  is  the  meaning  of  his  "  stretching  forth 
his  hands,  and  being  girded,  and  carried  whi- 
ther he  would  not" — That  is,  his  arms  wouk 
be  extended  on  a  cross,  and  he  would  be 
bound,  to  be  led  to  a  death  of  violence,  not 
agreeable  to  his  feelings,  and  at  which  nature 
would  revolt.  For  religion  does  not  divest 
us  of  humanity ;  an  aversion  to  pain  is  not  in- 
consistent with  submission  to  the  will  of  God  j 
we  may  love  the  result  of  death,  and  shudder 
at  the  passage.  Paul  wished  not  to  be  un- 
clothed, but  clothed  upon :  and  Jesus  himself, 
with  strong  cryings  and  tears,  said,  Father,  if 
it  be  possible,  let  this  cup  pass  from  me. 
Peter  would,  and  would  not ;  there  would  be 
nature  in  him,  as  well  as  grace.  And  while 
the  spirit  would  be  willing,  the  flesh  would 
be  weak.  We  see  this  related  of  some  of 
the  martyrs.  Latimer,  in  one  of  his  letters 
in  prison,  says  to  his  friend — "  O !  pray  for 
me !  I  sometimes  shudder,  and  could  creep 
into  a  mouse-hole ;  and  then  the  Lord  visits 
me  again  with  his  comforts ;  and  thus,  by  his 
coming  and  going,  shows  me  my  infirmity." 
Ridley,  at  the  stake,  said  to  the  smith  that 
was  driving  in  the  staple,  "  Knock  it  in  hard, 
my  good  fellow;  for  the  flesh  may  have  its 
freaks."  And  when  they  were  leading  Raw- 
lins along  to  the  flames,  chancing  to  see  his 
wife  and  children  among  the  crowd,  he  burst 
into  a  flood  of  tears,  and  striking  his  breast, 
he  exclaimed,  "Ah!  flesh,  you  would  have 
your  way  ;  but  I  tell  thee,  by  the  grace  of 
God,  thou  shalt  not  gain  the  victory." 

Lastly.  His  death  was  to  issue  in  the  Di- 
vine glory.  Persecution  has  always  been 
overruled  to  advance  the  cause  it  aimed  to 
destroy.  The  wrath  of  man  has  praised  God. 
The  blood  of  the  martyrs  has  been  the  seed 
of  the  churches.  The  death  of  such  men  has 
been  honourable  to  the  truth  and  grace  of  the 
Gospel.    It  has  awakened  attention,  and  in- 


AUGUST  3,  4. 


209 


Auced  inquiry ;  and  by  displaying  the  temper 
and  supports  of  the  sufferers,  such  impressions 
have  been  made  upon  the  spectators,  that,  be- 
fore the  ashes  were  extinguished,  others  were 
ready  to  be  baptized  for  the  dead. 

We  are  not  martyrs.*  But  we  are  often 
called  to  suffer ;  and  we  may  glorify  God  in 
the  fires.  There  is  only  one  way  into  the 
world ;  but  there  are  many  ways  out  By 
which  of  these  we  are  to  pass  we  know  not. 
But  we  may  glorify  God  by  the  death  we  shall 
die — if  we  are  enabled  to  exercise  faith,  pa- 
tience, and  repentance  ■  if  the  joy  of  the  Lord 
is  our  strength  ;  and  we  can,  from  experience, 
recommend  his  service. 

For  this  we  should  be  concerned.  But  for 
this  we  presume  many  would  desire  to  die, 
"  softly,  suddenly,  and  alone" — Yet  what  they 
should  choose,  they  wot  not.  They  therefore 
leave  all  with  their  heavenly  Father — only 
praying  that  Christ  may  be  magnified  in  their 
body,  whether  it  be  by  life  or  by  death. 


AUGUST  a 

And  -when  he  had  spoken  this,  he  saith  unto 
him,  Follow  me.  Then  Peter,  turning  about, 
seeth  the  disciple  -whom  Jesus  loved  follow- 
ing ;  which  also  leaned  on  his  breast  at  sup- 
per, and  said,  Lord,  which  is  he  that  betray- 
eth  thee  ?  Peter  seeing  him,  saith  to  Jesus, 
Lord,  and  what  shall  this  man  do  ?  Jesus 
saitf.  unto  him,  If  I  will  that  he  tarry  till  1 
come,  what  is  that  to  thee  ?  follow  thou  me" 
John  xxi.  19—22. 

This  is  another  part  of  the  discourse  "  when 
they  had  dined."  It  is  the  reproof  of  Peter, 
who,  though  recovered  from  his  fall,  and  re- 
commissioned  to  his  office,  was  not  faultless — 
Who  can  understand  his  errors  1 

The  case  was  this.  As  soon  as  our  Lord 
had  tried  Peter's  love,  and  predicted  his  death, 
he  said  unto  him,  "Follow  me."  This  is  to 
be  taken  literally  :  for  though  it  might  be  in- 
tended as  a  symbol,  yet  he  now  arose  from  his 
seat,  and,  walking  away  from  the  company, 
he  told  Peter  to  come  after  him — probably 
wishing  to  have  some  communication  with 
him  apart.  Peter  obeyed.  But  John,  seeing 
this,  and  fearing  that  our  Lord  was  departing, 
and  would  take  Peter  along  with  him,  could 
not  remain  where  he  was ;  and  so  he  followed 
them ;  silent  and  anxious,  and,  perhaps,  weep- 
ing. Peter,  turning  round,  sees  him:  and 
asks,  "Lord,  and  what  shall  this  man  doT' 
It  is  probable  this  arose  partly  from  an  affec- 
tionate concern  for  his  companion ;  and,  con- 
sidering the  peculiar  friendship  there  was 
between  them,  we  might  have  considered  the 
question  as  excusable,  if  not  even  laudable. 

But  we  are  sure  it  was  wrong  in  the  mo- 
tive. Peter,  instead  of  being  satisfied  with  a 
knowledge  of  his  own  duty  and  destiny,  and 
praying  to  be  able  to  perform  the  one,  and 
endure  the  other ;  wishes  to  pry  into  John's 
2  D  18* 


future  circumstances,  and  to  know  what  wu 
to  become  of  him ;  whether  he  also  shoulc 
suffer ;  and  what  death  he  should  die.  This, 
in  the  view  of  him  whr  reproved  not  accord- 
ing to  the  hearing  of  the  ear,  involved  in  it  ar. 
improper  curiosity  —a  principle,  when  in- 
dulged, always  the  most  unprofitable  in  itself 
aud  often  the  most  rude  in  its  exercuie,  and 
injurious  in  its  effects.  Our  Lord  always  dis- 
couraged it;  and  therefore  he  here  rebukes 
Peter  in  these  memorable  words — "If  I  will 
that  he  tarry  till  I  come,  what  is  that  to  thee  1 
follow  thou  me" — as  I  have  commanded  thee. 
How  many  things  engage  our  time  and  atten- 
tion which  do  not  concern  us !  How  often 
do  we  turn  from  what  is  plain  and  important ; 
and  perplex  or  amuse  ourselves  with  what  is 
too  distant  for  us  to  reach ;  too  deep  for  us  to 
fathom ;  too  complicated  for  us  to  unravel ;  or 
too  trifling  to  merit  regard  I  When  poring 
over  the  future  state  of  the  heathen,  and  the 
destiny  of  idiots,  and  the  decrees  of  God,  and 
the  union  of  fore-knowledge  and  free-agency, 
and  the  fulfilment  of  prophecy;  is  not  the 
Saviour  asking,  "  What  is  that  to  thee  ]  fol- 
low thou  me."  "The  secret  things  belong 
unto  the  Lord  our  God;  but  those  things 
which  are  revealed  belong  unto  us,  and  to  our 
children  for  ever,  that  we  may  do  all  the  words 
of  this  Law." 

Our  present  knowledge  is  proportioned  to 
our  present  state.  More  information  upon 
certain  subjects  would  now  injure,  rather  than 
improve,  by  multiplying  our  diversions,  and 
drawing  us  more  off  from  the  one  thing  needful. 
We  are  now  in  a  state  of  action  and  prepara- 
tion. Jiet  us  leave  the  knowledge  that  is  too 
wonderful  for  us.  A  day-labourer  will  gain 
more  of  it  in  a  moment  after  he  enters  heaven, 
than  any  philosopher  or  divine  can  acquire  by 
the  toil  of  a  whole  life  on  earth.  Let  us  wait 
the  great  teacher,  Death,  and  God  adore — 
Shall  not  the  Judge  of  all  the  earth  do  right  1 

But  what  have  we  to  do  ?  Follow  thou 
me.  Lord  help  me  to  follow  thee  as  thy  dis- 
ciple and  thy  servant — immediately,  without 
delay — freely,  without  constraint — fully,  with- 
out reserve — and  constantly,  without  change, 
or — a  shadow  of  turning ! 


AUGUST  4. 

"  Then  went  this  saying  abroad  among  the 
brethren,  that  that  disciple  should  not  die  ; 
yet  Jesus  said  not  unto  them,  He  shall  not  diet 
but,  if  I  will  that  he  tarry  till  I  come,  what 
is  that  to  thet  ?" — John  xxi.  23. 

What  did  he  mean  by  his  coming  to  John  ? 
It  may  be  understood  three  ways. 

— Of  his  coming  by  a  natural  death ;  and 
he  was  the  only  apostle  who  did  not  suffer  a 
violent  end. 

— Of  his  coming  to  destroy  Jerusalem ;  and 
he  survived  that  event 


210 


AUGUST  5. 


— Of  his  coming  at  the  last  day ;  in  which 
case  he  answers  Peter,  by  the  supposition  of 
a  miracle — u  What  if  I  choose  that  he  should 
continue  on  earth  till  I  come  to  judge  the 
world  ]"     In  this  sense  it  was  taken. 

But  observe  how  it  was  mis-reported.  Jesus 
only  supposed  a  case  ;  and  it  was  turned  into 
an  assertion.  He  only  said,  What  if  I  will 
that  he  tarry  till  I  come ;  and  it  was  circulat- 
ed that  he  should  so  tarry — and  the  saying 
went  abroad  among  the  brethren  that  he 
should  not  die.  Who  has  not  heard  the  ab- 
surd story  of  the  wandering  Jew]  Whether 
any  now  believe  such  a  delusion,  we  know 
not :  but  we  see  what  influence  the  notion  had 
in  the  early  ages.  Beza  mentions  an  impostor 
in  his  time,  at  Paris,  who  gave  out  that  he 
was  the  deathless  John,  and  was  burnt  at 
Toulouse. 

But  see  how  ready  people  are  to  credit 
things  strange  and  wonderful — O  that  they 
were  equally  ready  to  receive  the  witness  of 
God! 

How  many  mistakes  have  arisen  from  de- 
viating Dy  little  and  little  from  the  language 
of  Revelation.  Many  errors  might  be  pre- 
vented, and  many  rectified,  if  we  could  bring 
the  parties  to  the  very  words  the  Holy  Ghost 
useth.  Let  us  distinguish  between  Divine 
truth,  and  men's  explanations  of  it.  Let  us 
not  take  up  with  the  statements  of  Calvin,  or 
Arminius,  or  any  other  reporter,  while  we 
can  go  to  the  Scripture  itself.  "  To  the  law 
?Jid  to  the  testimony :  if  they  speak  not  ac- 
cording to  this  word,  it  is  because  there  is  no 
light  in  them." 

But  let  us  make  a  moral  use  of  this  mis- 
representation, and  learn  the  importance  of 
accuracy  in  our  statements.  It  is  owing  to 
the  neglect  of  this  that  there  is  so  much  cir- 
cumstantial falsehood.  We  refer  to  the  re- 
lations of  facts,  true  in  substance,  but  false  in 
circumstances.  Some  seldom  ever  apprehend 
things  distinctly;  and  how  can  they  report 
them  accurately  ]  Some  have  memories  that 
rarely  retain  perfectly  what  they  hear.  Some 
are  careless.  Some  mind  not  morally  what 
they  say.  Some  are  full  of  eagerness  and 
feeling :  and  love  to  excite — and  for  this  pur- 
pose they  love  to  enlarge  and  enhance.  From 
one  cause  or  another,  many,  who  would  shrink 
back  from  a  direct  lie,  occasion  deception  by 
those  omissions  or  additions  which  can  give 
an  erroneous  turn  or  effect  to  the  case  spoken 
of.  By  this  means,  what  aid  is  given  to 
slander,  and  what  injury  is  often  done  to 
character,  whore  there  is  no  risk  on  the  one 
side,  and  no  redress  on  the  other ! 

Look  at  the  text,  and  see  what  conse- 
quences may  result  from  the  substitution  of  a 
shall,  for  an  if:  and  always  make  conscience 
of  your  speech.  Distinguish  things  that  dif- 
fer. What  you  know  as  probable,  state  as 
probable ;  and  state  as  certain,  only  what  you 
know  to  to  certain.     As  a  good  remedy  for 


this,  and  every  other  evil  of  the  tongue- 
Let  us  be  swift  to  hear,  but  slow  to  speak-~ 
Let  us  remember,  that  in  the  multitude  of 
words,  there  wanteth  not  sin — Let  us  believe, 
that  by  our  words  we  are  to  be  justified  01 
condemned — Let  us  keep  our  hearts  with  all 
diligence ;  for  out  of  them  are  the  issues  of 
life — Let  us  pray — Set  a  watch,  O  Lord,  be« 
fore  my  mouth,  keep  the  door  of  my  lips. 


AUGUST  5. 

"  Put  ye  in  the  sickle,  for  the  harvest  is  ripe.' 
Joel  iii.  13. 

The  season  renders  the  language  interest- 
ing ;  and  we  may  consider  the  words,  literal- 
ly, as  an  address  to  husbandmen. 

The  husbandman  waiteth  for  the  precious 
fruits  of  the  earth,  and  hath  long  patience  for 
it,  until  he  receive  the  early  and  the  latter 
rain.  He  casts  the  seed  into  the  ground, 
where  it  seems  lost.  For  awhile,  he  sees 
nothing  to  reward  his  labour  and  expense: 
for  that  which  he  soweth  is  not  quickened 
except  it  die.  But  it  soon  rises  from  the 
dead:  and  he  perceives  the  blade,  gently 
rising  through  the  earth.  Then  comes  win- 
ter. The  wind  howls  over  it ;  the  frost  bends 
and  binds  it ;  the  snow  covers  and  oppresses 
it.  But  it  weathers  all.  The  spring  arrives. 
The  stalk  shoots  up.  The  ear  appears,  and 
the  full  corn  in  the  ear.  The  crop  ripens  ; 
and  the  golden  harvest  waves  its  treasures ; 
and  calls  for  the  reaper  to  fill  his  hand,  and 
he  that  bindeth  sheaves,  his  bosom.  The 
husbandman  may  think  little  or  nothing  of 
God —  unless  he  wants  fine  weather ;  but  it  is 
He  that  worketh  all  in  all.  Whatever  in- 
terventions there  may  be,  He  is  the  first 
cause :  "  I  will  hear,  saith  the  Lord,  I  will 
hear  the  heavens,  and  they  shall  hear  the 
earth ;  and  the  earth  shall  hear  the  corn,  and 
the  wine,  and  the  oil ;  and  they  shall  hoar 
Jezreel. 

And  herein  we  see  the  power  of  God.  The 
spectators  wondered  when  five  loaves  were 
multiplied  into  a  sufficiency  for  more  than  five 
thousand  consumers.  Why  are  not  we  struck, 
when  we  see  the  grain  in  the  earth  annually 
increasing  thirty,  sixty,  an  hundred  fold  ?  It 
is  the  commonness  of  the  effect  that  prevents 
our  astonishment  The  only  difference  in  the 
cases  is,  that  in  one  instance  the  operation  is 
sudden;  in  the  other,  it  is  slow:  but  this 
magnifies  the  agency,  instead  of  detracting 
from  it. 

And  here  we  see  the  truth  of  God.  When 
Noah  and  his  family  left  the  Ark,  and  saw 
the  new  world,  every  appearance  of  c.oud 
awakened  their  fears ;  and  God,  to  tranquil- 
lize them,  said,  "  I  will  not  again  smite  any 
more  every  thing  living,  as  I  have  done. 
Whke  the  earth  remaineth,  seedtime  and 


AUGUST  6. 


211 


narvest,  and  cold  and  heat,  and  summer  and 
winter,  and  day  and  night  shall  not  cease." 
And  every  time  the  sickle  is  put  in,  he  tells 
us  that  he  is  a  faithful  God,  and  that  we  may 
always  rely  upon  his  word. 

Here  we  behold  his  goodness.  For  whom 
does  he  thus  constantly  and  plenteously  pro- 
vide ;  but  ar.  unworthy,  guilty,  ungrateful 
world;  who  will  overlook  his  kindness,  and 
abuse  his  benefits,  and  turn  his  gifts  into 
weapons  of  rebellion  against  him !  Were  he 
to  deal  with  them  after  their  desert,  or  re- 
ward them  according  to  their  iniquities,  the 
heavens  over  us  would  be  brass,  and  the 
earth  iron,  the  grain  would  perish  in  wet- 
ness, or  be  burnt  up  with  drought;  and  we 
should  have  cleanness  of  teeth  in  all  our 
dwellings;  and  while  the  children  cried  for 
bread,  the  mother  would  have  none  to  give 
them. 

Here  we  also  trace  the  wisdom  of  God. 
For  though  all  things  are  of  God,  he  does  not 
encourage  sloth.  Our  activity  is  as  necessary 
as  our  dependence.  Though  there  is  a  part 
we  cannot  do,  there  is  a  part  we  can  do ;  and 
if  this  be  neglected,  God  will  do  nothing. 
We  jannot  furnish  the  soil ;  but  we  must 
manure  it.  We  cannot  produce  the  seed; 
but  we  must  sow  it.  We  cannot  ripen  the 
field;  but  we  must  reap  it.  "What  thou 
givest  them,  that  they  gather." 

Let  U3  be  thankful  that  another  of  these 
pleasing  and  instructive  periods  has  arrived. 
And  while  we  see  the  valleys  standing  thick 
with  corn,  and  hear  the  little  hills  rejoicing 
on  every  side ;  let  us  pray  for  the  appointed 
weeks  of  harvest. 

— And,  remembering  another,  and  an  in- 
finitely more  important  opportunity,  may  we 
give  all  diligence,  while  it  continues,  to  se- 
cure its  blessings;  lest,  in  the  anguish  of  dis- 
appointment, and  the  remorse  of  despair,  we 
are  forced  to  exclaim ;  "  The  harvest  is  past, 
the  summer  is  ended,  and  we  are  not  saved." 
"  Behold,  now  is  the  accepted  time ;  behold, 
now  is  the  day  of  salvation." — Put  ye  in  the 
sickle,  for  the  harvest  is  ripe. 


AUGUST  6. 

"  Put  ye  in  the  sickle,  for  the  harvett  is  ripe." 
Joel  iii.  13. 

We  have  taken  these  words  literally;  let 
us  now  view  them  metaphorically.  We 
have  heard  them  addressed  to  the  husband- 
man. Let  us  now  consider  them  as  address- 
ed— 

— First,  to  the  ministers  of  the  word.  That 
we  are  allowed  such  an  application  is  obvious. 
Our  Lord  said,  "  The  harvest  truly  is  plen- 
teous, but  the  labourers  are  few:  pray  ye 
thsrefore  the  Lord  of  the  harvest,  that  he 
would  send  forth  labourers  into  his  harvest." 
Bv  harvest,  he  intends  means  of  usefulness 


and  opportunities :  by  labourers,  those  whos« 
office  is  to  endeavour  to  make  use  of  them. 
So  again :  "  Say  not  ye,  There  are  yet  four 
months,  and  then  cometh  harvest  1  behold,  I 
say  unto  you,  Lift  up  your  eyes,  and  look  on 
the  fields;  for  they  are  white  already  to 
harvest."  Here  he  refers  to  the  season  of 
doing  good  to  the  Samaritans,  which  he  was 
now  improving;  for,  in  consequence  of  the 
testimony  of  the  woman,  many  of  them  were 
eager  to  hear,  and  were  coming  over  the 
plain.  The  case  is,  when  the  grain  is  ripe, 
if  it  be  not  gathered  in,  it  is  liable  to  perish. 
The  season  for  saving  it  is  short  and  uncer- 
tain. Men,  therefore,  forego  ease,  and  en- 
dure fatigue  to  secure  it.  Yet  what  is  the 
safety  of  the  grain,  to  the  salvation  of  souls ! 
How  many  are  destroyed  for  lack  of  know- 
ledge! But  the  period  is  favourable  for  in- 
forming them.  We  have  religious  freedom ; 
and  our  exertions  are  unimpeded.  None 
makes  us  afraid.  We  have  the  Scriptures  in 
full  circulation.  The  rising  generation  are 
taught  to  read.  Religious  parties  excite  and 
emulate  each  other.  Prejudices  are  wearing 
away.  Persons  are  willing  to  hear.  And 
not  preachers  only,  but  parents,  masters, 
neighbours,  Christians  at  large — all,  in  doing 
good,  have  the  finest  opportunities,  if  they 
will  seize  them;  and  the  loudest  calls,  if 
they  will  obey  them — But  the  space  for  all 
this  will  not,  cannot  continue; — Therefore, 
"  whatsoever  thy  hand  findeth  to  do,  do  it 
with  thy  might;  for  there  is  no  work,  nor 
device,  nor  knowledge,  nor  wisdom,  in  the 
grave,  whither  thou  goest." 

Secondly,  as  addressed  to  public  judgments. 
Thus  we  are  principally  to  understand  the 
passage  before  us.     The  people  spoken  of, 
were  ripe  for  ruin:  God  therefore  calls  for 
the  executioners  of  his  wrath  to  cut  them 
down.     Thus  it  was  with  the  people  of  Ca- 
naan,  when   their   iniquity   was  full ;   and 
Joshua  and  his  army  were  the  reapers.     Thus 
it  was  with  the  Jews  themselves :  and  Ne- 
buchadnezzer  was  called  in  to  punish  them , 
and  afterwards  the  Romans  to  destroy  them. 
Thus  it  has  been  with  many  nations  since. 
And  thus*  it  has  been  with  many  a  commu- 
nity, even  in  our  own  times.     The  work  was 
soon  done ;  for  the  reapers  were  the  Lord's ; 
and  the  fields  were  fully  ripe. — Are  we  in 
danger  f     We  have  reason  for  apprehension, 
if  we  estimate  our  condition  by  our  guilt,  and 
our  guilt  by  our  privileges.     Let  us  not  be 
highminded,  but  fear.     God  can  never  be  at 
a  loss  for  instruments.     He  can  mingle  a  per- 
verse spirit  in  the  midst  of  us.     He  can  take 
wisdom  from  the  prudent,  and  courage  from 
the  brave.     Hearts,  events,  elements,  are  all 
his.     He  has  a  controversy  with  us ;  and,  by 
menacing  dispensations,  seems  to  say  aloud 
Cut  it  do^vn ;  why  cumbereth  it  the  ground  ' 
But  these  threatenings  are  mercifully  condi 
tional.     "  At  what  infant  I  shall  SDeak  cna 


212 


AUGUST  7. 


cerning  a  nation,  ai.d  concerning  a  kingdom, 
to  pluck  up,  and  to  pull  down,  and  to  destroy 
it;  if  that  nation,  against  whom  I  have  pro- 
nounced, turn  from  their  evil,  I  will  repent  of 
the  evil  that  I  thought  to  do  unto  them." 
May  we  hear,  and  fear,  and  turn  unto  the 
Lord — and  he  will  leave  a  blessing  behind 
him,  that  we  perish  not. 

Thirdly,  as  addressed  to  the  messengers  of 
death :  accidents,  diseases,  whatever  can  bring 
us  to  the  grave.  This  regards  us  individually. 
Whatever  be  the  destiny  of  the  nations,  we 
know  our  own  destiny :  old  or  young,  rich  or 
poor,  it  is  appointed  unto  us  once  to  die — 
This  is  the  way  of  all  the  earth. — But  when 
are  people  ripe  for  this  removal  hence  1 

It  is  certain  that  sin  ripens  the  transgressor 
for  hell.  But  when  he  is  ripe,  it  is  net  easy 
to  decide.  The  most  grossly  and  openly  vi- 
cious are  not  always  the  most  guilty  before 
God.  We  see  a  profligate  wretch,  and  deem 
him  ripe  for  ruin ;  and  wonder  he  is  not  cut 
down — when,  perhaps,  though  not  immoral, 
we  ourselves  are  much  more  criminal  in  the 
sight  of  Him  who  judgeth  righteously.  He, 
perhaps,  never  had  our  advantages ;  and  was 
pressed  by  severer  temptations  than  we  ever 
knew.  If  asked,  therefore,  when  a  man  is 
ripe  for  destruction,  we  acknowledge  we  can- 
not determine.  But  it  must  be  wise  to  be- 
ware ;  and  to  keep  from  every  approximation 
to  such  a  dreadful  state.  Surely  when  a  man 
is  insensible  under  the  word ;  and  incorrigible 
under  the  rebukes  of  Providence;  and  his 
conscience  ceases  to  reprove ;  and  he  can  turn 
divine  things  into  ridicule;  he  must  be,  as 
the  Apostle  says,  "  nigh  unto  cursing." 

Holiness  ripens  the  saint  for  glory.  But 
here,  again,  when  he  is  matured  and  made 
meet  for  it,  we  cannot  ascertain.  Actions 
strike  us;  but  some  have  few  opportunities 
for  exertions ;  and  yet  they  have  much  of  the 
life  of  God  in  their  souls.  We  should  think 
favourably  of  a  man,  in  proportion  as  he  was 
dissatisfied  with  himself;  and  esteemed  the 
Lord  Jesus;  and  relied  upon  him;  and  was 
anxious  to  resemble  him ;  and  acknowledge 
God  in  all  his  ways.  However,  the  Lord 
knoweth  them  that  are  his,  and  them  that  are 
not  his ;  and  he  chooses  the  most  proper  time 
to  remove  them ;  the  wheat  for  the  barn,  and 
tne  chaff  for  the  burning.  But  the  end  of  all 
things  is  at  hand.     And, 

Fourthly,  God  thus  addresses  his  angels  at 
the  last  day.  When  this  mandate  will  be 
given,  is  uncertain.  But  we  are  as  sure  of 
the  event,  a3  we  are  ignorant  of  the  period. 
And  then  shall  the  Son  of  man  come  in  the 
clouds  of  heaven  with  power  and  great  glory. 
Then  cometh  the  end.  Then  all  will  be  ripe. 
His  purposes  will  be  accomplished.  His 
promises  and  threatening^  will  be  verified. 
Time  itself  will  be  no  longer.  The  earth 
will  be  cleared  of  all  the  produce ;  and  the 
"ery  fields  in  which  it  grew  will  be  destroyed. 


"  The  field  is  the  world ;  the  good  seed  ar*» 
the  children  of  the  kingdom :  but  the  tarea 
are  the  children  of  the  wicked  one ;  the  ene- 
my that  sowed  them  is  the  devil ;  the  harvest 
is  the  end  of  the  world,  and  the  reapers  are 
the  angels.  As  therefore  the  tares  are  ga- 
thered and  burned  in  the  fire ;  so  shall  it  be  in 
the  end  of  this  world.  The  Son  of  man  shall 
send  forth  his  angels,  and  they  shall  gather 
out  of  his  kingdom  all  things  that  oflend,  and 
them  which  do'  iniquity ;  and  shall  cast  them 
into  a  furnace  of  fire :  there  shall  be  wailing 
and  gnashing  of  teeth.  Then  shall  the  right- 
eous shine  forth  as  the  sun  in  the  kingdom  of 
their  Father.  Who  hath  ears  to  hear,  let 
him  hear" — 

Let  him  hear  this.  How  many  things  are 
continually  said !  And  how  are  we  to  judge 
of  them  1  One  says,  this  is  excellent ;  an- 
other, this  is  all-important.  But  if  you  would 
know  what  is  the  real  value  of  these  things, 
bring  them  to  the  standard — bring  them  to 
the  great  day  !  How  do  they  abide  this 
trial ! 

"  Wherefore,  beloved,  seeing  that  ye  look 
for  such  things,  be  diligent  that  ye  may  be 
found  of  him  in  peace,  without  spot,  and 
blameless."  If  you  say,  "  All  this  is  far  off, 
and  many  things  must  be  previously  accom- 
plished ;  remember,  you  cannot  say  this  of 
death — There  is  but  a  step  between  you  and 
death.  How  soon,  therefore,  may  all  the 
prophecies  be  fulfilled,  and  the  world  be  at 
end,  with  you !  And  as  death  leaves  you, 
judgment  will  find  you.  Many,  who  once 
had  the  warnings,  are  now  in  possession  of 
the  facts.  Could  we  ask  them — now  , they 
have  entered  the  eternal  world  by  death,  and 
are  waiting  for  the  judgment  to  come — la 
there  one  of  them  that  would  not  bear  his  tes- 
timony to  the  importance  of  every  Sabbath, 
and  every  sermon,  with  which  you  are  fa- 
voured 1  Is  there  one  of  them  that  would 
say,  "  While  I  was  living,  the  preacher  was 
too  close,  and  too  alarming  ?"  Rather  would 
he  not  say,  "Why  was  he  not  more  in 
earnest? — And  oh !  wretch  that  I  was,  to  dis- 
regard his  voice — and  come  into  this  place  of 
torment !" 


AUGUST  7. 

"  For  the  kingdom  of  God  is  not  in  teo'-d,  but 
in  poiverJ' — 1  Cor.  iv.  20. 

Let  us  not  abuse,  but  improve  the  import- 
ant decision.  It  may  be  abused  in  two  in- 
stances : 

First.  When  it  leads  us  to  undervalue 
the  outward  institutions  of  piety,  and  the  or 
dinary  means  of  grace.  Some  would  so  re- 
fine religion  as  to  make  it  unsuited  to  human 
beings.  We  have  bodies  as  well  as  souls, 
and  we  are  required  to  glorify  God  in  the 
one  as  well  as  in  the  other.     Our  devotion  i? 


AUGUST  7. 


213 


mdeed  nothing  unless  we  "  lift  up  our  hearts 
with  our  hands:"  but  bodily  exercise  need 
not  be  excluded  in  order  to  our  worshipping  in 
spirit  and  in  truth. — There  may  be  the  form 
of  godliness  without  the  power :  but,  while 
we  are  here,  the  power  cannot  be  displayed 
or  maintained  without  the  form.  Enthusiasts 
may  tell  us,  they  never  had  so  much  religion 
as  since  they  have  given  up  what  are  called 
its  ordinances ;  for  now  every  day  is  a  Sab- 
bath, and  every  place  a  temple,  and  every 
voice  a  preacher.  But  they  are  not  to  be  be- 
lieved. Even  all  the  private  and  practical 
duties  of  life  are  most  fully  and  regularly 
discharged  by  those  who  wait  upon  God  in 
his  appointments.  It  is  a  dangerous  delusion 
that  leads  people  to  the  neglect  of  those  means 
of  grace  which  God,  who  knoweth  our  frame, 
has  enjoined  us  to  use ;  and  to  the  use  of  which 
he  has  promised  his  blessing.  In  the  New 
Jerusalem,  John  saw  "  no  temple  there  :"  but 
the  experience  of  every  Christian  leads  him, 
while  he  is  here,  to  love  the  habitation  of 
God's  house,  and  to  acknowledge  that  it  is 
good  for  him  to  be  there.  The  streams  that 
will  be  needless  when  we  reach  the  fountain- 
head,  are  valuable  in  the  way.  Our  present 
aliments  will  be  unnecessary  hereafter;  but 
what  pretender  would  be  so  ethereal  as  to 
dispense  with  them  now ! 

Secondly.  When  we  are  heedless  of  re- 
gulating the  energy  of  our  religion  by  the 
rule  of  the  word.  It  is  desirable  to  enlist  the 
feelings  on  the  side  of  truth  and  excellence. 
Impulse  is  useful  and  even  necessary  to  exer- 
tion and  success;  but,  in  proportion  to  its 
force,  it  requires  guidance,  if  not  restraint. 
It  is  good  to  be  always  zealously  affected  in 
a  good  thing ;  but  without  knowledge,  zeal 
may  even  in  a  good  cause  carry  us  astray ; 
so  that  our  good  may  be  evil  spoken  of,  and 
even  produce  evil.  Something  must  be  al- 
lowed for  persons  wanting  in  judgment ;  and 
for  young  converts,  especially  if  they  have 
been  suddenly  awakened.  The  novelty  and 
the  vividness  of  their  views  and  impressions 
of  eternal  things  may  occasion  some  mistakes 
and  improprieties  in  harmonizing  religion 
properly  with  secular  and  relative  life.  But 
what  we  excuse  we  are  not  to  commend.  If 
one  duty  defrauds  or  kills  another,  it  is  a 
robber  or  a  murderer.  The  wise  man  tells 
us  every  thing  is  beautiful  in  its  season ;  and 
Paul  enjoins  us  to  do  every  thing  decently 
and  in  order.  But  under  the  sanction  of  such 
a  supposed  authority  as  our  text,  we  have 
known  religious  servants  who  have  risen 
above  their  masters,  and  lectured  and  reproved 
them — We  have  known  men  who  have  left 
their  callings,  and  rushed  into  offices  for 
which  they  were  not  designed — We  have 
known  females,  who,  instead  of  being  keepers 
at  home,  have  neglected  their  husbands  and 
children  to  gad  about  after  favourite  preach- 
ers—  We  have  known  orthodox  professors, 


who  have  broken  out  into  every  kind  of  rude- 
ness and  rancour,  under  a  notion  of  being 
faithful,  and  valiant  for  the  truth.  Disputants 
have  contended  earnestly  for  the  faith,  with 
pens  dipped  in  gall,  and  tongues  set  on  fire 
of  hell — Persecutors  have  killed  others  to  do 
God  service  ;  and  the  priest,  with  the  crucifix, 
has  urged  the  dragoon  not  to  do  the  work  of 
the  Lord  deceitfully,  or  keep  back  his  sword 
from  shedding  of  blood ! 

The  decision  may  be  improved  by  apply- 
ing it  in  two  cases.  First,  in  judging  our- 
selves. And  here  the  leaning  should  be  to 
the  side  of  severity.  Let  us  be  satisfied  with 
nothing  short  of  the  real  power  of  religion. 
Whatever  we  depend  upon,  while  we  are 
strangers  to  this,  will  be  more  than  useless — 
it  will  issue  in  the  most  dreadful  disappoint- 
ment. It  is  better  to  err  on  the  side  of  cau- 
tion than  of  self-security.  According  to  our 
Saviour,  the  delusion  accompanies  some  to 
the  very  door  of  heaven :  they  knock,  with 
confidence  that  they  shall  be  admitted ;  and 
are  surprised  and  confounded  when  they  hear 
from  within,  I  know  you  not  whence  ye  are. 
Do  not  place  your  religion  in  attending  on 
divine  ordinances;  or  in  a  mere  belief  of  the 
truth;  or  in  some  outward  reformation;  or  in 
some  particular  course  of  duty  to  which  you 
may  have  inducements  that  render  it  easy 
Search  and  try  your  ways.  See  whether 
you  have  given  God  your  whole  heart,  and 
can  sacrifice  every  bosom  lust  See  whether 
your  religion  has  any  thing  in  it  above  the 
efficiency  of  natural  principles — whether  it 
is  flesh  or  Spirit ;  whether  you  are  under  the 
law,  or  under  grace.  Examine  yourselves. 
If  believers — Does  your  faith  work  by  love  1 
And  do  you  love  in  word  and  in  tongue,  or 
in  deed  and  in  truth?  If  penitents — Have 
you  said,  with  Ephraim,  What  have  I  any 
more  to  do  with  idols '!  If  worshippers — Do 
you  only  draw  nigh  to  him  with  the  mouth, 
and  honour  him  with  your  lips,  while  your 
heart  is  far  from  him  7  If  hearers — Has  the 
Gospel  come  to  you,  not  in  word  only,  but  in 
power,  and  in  the  Holy  Ghost,  and  in  much 
assurance  t 

Secondly;  in  judging  others.  And  here 
the  leaning  should  be  to  candour.  We  should 
beware  how  we  deny  this  power  to  a  fellow- 
professor,  without  just  evidence.  It  is  al- 
ways a  difficult  thing  to  decide  the  degree 
of  another  man's  religion.  Men  differ  ex- 
ceedingly, even  in  their  natural  tempera- 
ment. How  sanguine  is  one !  How  phleg- 
matical  is  another !  Some  are  constitution- 
ally bold  and  forward  ■  others  are  equally 
timid  and  retreating  Is  it  to  be  supposed 
that  all  these  will  show  their  piety  precisely 
in  the  same  manner  ?  We  often  ascribe  to 
a  religious  ardour  what  is  the  effect  of  a 
liveliness  and  volubility  of  temper.  Hence 
when  we  meet  with  an  individual  who  is 
always  speaking  on  religious  topics,  we  art1 


214' 


august  a 


apt  to  consider  him  a  zealous  soul ;  and  to 
suppose  that  all  this  talkativeness  results 
from  pious  principle.  Whereas  it  is  more 
than  probable,  if  we  followed  him  through 
life  we  should  find  him  as  eager  on  secular 
occasions  as  on  religion.  On  the  other  hand, 
when  we  meet  with  a  man  who  shrinks 
from  notice,  and  is  backward  to  speak  of 
divine  things,  and  especially  of  his  own 
experience ;  we  frequently  set  him  down  as 
one  who  is  not  fervent  in  spirit,  serving  the 
Lord.  But  may  not  this  man  be  very  much 
the  same  in  all  other  cases'?  And  if  so, 
should  we  not  do  him  injustice  by  judging 
of  his  state  in  religion  by  the  slowness  of 
his  speech,  and  the  hesitation  of  his  temper, 
and  the  tardiness  of  his  conduct,  which  con- 
stitute a  caret  in  his  whole  life?  Judge 
not  after  the  outward  appearance ;  but  judge 
righteous  judgment. 

Again.  If  you  have  reason  to  conclude 
that  a  fellow-Christian  has  this  divine 
reality,  let  it  satisfy  you.  Love  and  esteem 
him,  though  he  differs  from  your  opinions ; 
and  walks  not  with  you  in  the  outward  or- 
der of  the  Gospel.  What  is  the  chaff  to  the 
wh?at?  I  love  those  Scriptures  which  in- 
spire us  with  a  zeal,  not  to  make  proselytes 
to  a  party,  but  converts  to  the  Saviour — 
which  tend  to  unite  the  truly  pious  to  each 
other,  and  embattle  them  against  the  com- 
mon foe — which  diminish  those  inferior 
things  that  bigots  are  always  magnifying ; 
and  attach  supreme  importance  to  those  that 
infinitely  deserve  it — "  For  the  kingdom  of 
God  is  not  in  word,  but  in  power."  "  For 
the  kingdom  of  God  is  not  meat  and  drink, 
but  righteousness,  and  peace,  and  joy  in  the 
Holy  Ghost."  "  For  in  Christ  Jesus  neither 
circumcision  availeth  any  thing,  nor  uncir- 
cumcision;  but  a  new  creature.  And  as 
many  as  walk  according  to  this  rule,  peace 
be  on  them,  and  mercy,  and  upon  the  Israel 
of  God." 


AUGUST  8. 
"Lord,  teach  us  to  pray." — Luke  xi.  1. 

This  was  the  language  of  one  of  his  dis- 
ciples, as  soon  as  he  had  heard  him  pray 
'*  in  a  certain  place."  He  did  not  interrupt 
our  Lord  in  the  exercise ;  but  when  he  had 
ceased,  he  said,  wishing  to  resemble  him, 
"  Lord,  teach  us  to  pray." 

It  was  well  in  him,  not  only  to  attach  im- 
portance to  prayer,  and  to  feel  his  own 
ignorance  and  insufficiency  in  the  perform- 
ance; but  to  address  one  who  is  always 
able  and  willing  to  hear  and  help  us.  None 
teaches  like  him.  Four  ways  he  teaches  to 
pray. 

First.  By  his  word.  A  form  or  model — 
why  not  both  ? — was  immediately  given  these 
disciples — "He  said   unto  them,  When  ye 


pray,  say,  Our  Father  which  art  in  heaven, 
Hallowed  be  thy  name.  Thy  kingdom  come. 
Thy  will  be  done,  as  in  heaven,  so  in  earth. 
Give  us  day  by  day  our  daily  bread.  And 
forgive  us  our  sins ;  for  we  also  forgive  every 
one  that  is  indebted  to  us.  And  lead  us  not 
into  temptation ;  but  deliver  us  from  evil" — 
The  Scripture  at  large  has  many  instructions 
how  we  are  to  pray.  In  one  place  we  are 
told  to  pray  without  ceasing — In  another  to 
come  boldly  to  the  throne  of  grace — In  ano- 
ther to  let  our  words  be  few — In  another  to 
ask  in  faith,  nothing  wavering — In  another 
to  ask  in  the  name  of  Jesus- -"If  ye  shall  ask 
any  thing  in  my  name,  I  will  do  it" 

Secondly.  By  his  example.  Whoever  lives 
without  prayer,  he  did  not.  His  example  has 
the  force  of  a  law ;  and  he  "  that  saith  he 
abideth  in  him,  ought  himself  also  to  walk 
even  as  he  walked."  As  to  place — he  prayed 
in  the  wilderness,  and  he  prayed  in  the  gar- 
den. As  to  time — we  read  of  his  rising  up 
early  in  the  morning  to  pray ;  and  praying  in 
the  evening;  and  continuing  all  night  in 
prayer.  As  to  observation — he  prayed  pri- 
vately, alone,  and  with  his  disciples,  and  in 
public.  As  to  cases — he  prayed  when  he  was 
baptized;  and  has  taught  us  to  sanctify  all 
ordinances  and  duties  by  prayer.  When 
going  to  send  forth  his  Apostles,  he  prayed, 
to  teach  us  to  engage  in  no  enterprise,  rely- 
ing on  our  own  wisdom  and  strength.  When 
he  was  transfigured,  he  prayed,  to  teach  us 
how  to  escape  the  snares  of  glory  and  great- 
ness. With  strong  crying  and  tears  he  made 
supplication,  when  he  was  sore  amazed  and 
very  heavy,  to  teach  us,  if  afflicted  to  pray. 
To  teach  us  to  love  our  enemies,  when  they 
pierced  his  hands  and  his  feet,  he  prayed — 
"Father,  forgive  them,  for  they  know  not 
what  they  do."  And  to  teach  us  how  to  finish 
our  course,  he  dies  praying, — "  Into  thy  hands 
I  commend  my  spirit.' 

Thirdly.  By  his  providence.  Ah  !  Chris- 
tians, this  may  explain  many  a  dispensation 
that  has  made  you  tremble  and  grieve.  "  I  will 
go  and  return  to  my  place,  till  they  acknow- 
ledge their  offence,  and  seek  my  face :  in  their 
affliction  they  will  seek  me  early" — That  is, 
I  will  teach  them  to  pray.  What  did  Absa- 
lom, when  he  wished  for  an  interview  with 
Joab,  who,  when  sent  for,  refused  to  come? 
Go,  said  he  to  his  servant,  and  set  his  corn  on 
fire — and  then  he  will  soon  come.  And  so  it 
fell  out  And  speedily  and  eagerly  approaching 
him,  Why  hast  thou  done  this  ?  says  Joab. 
Absalom  replies — Not  because  I  designed  to 
injure  thee;  but  I  wanted  to  converse  with 
thee;  and  my  messengers  were  refused.  So, 
when  you  are  lifeless  in  prayer,  and  backward 
in  the  exercise,  and  disregard  the  invitation, 
"Seek  ye  my  face;"  some  fiery  trial  con- 
sumes or  threatens  some  of  your  possess.ons 
or  comforts ;  and,  alarmed  and  perplexed,  then 
you  anxiously  say  unto  God,  "  Do  not  coxv 


AUGUST  9. 


215 


tiemn  me ;  show  me  wherefore  thou  contend- 
est  with  me."  You  then  also  want  succour 
and  consolation ;  and  therefore  pray,  "  Let  thy 
lovingkindness  be  for  my  comfort,  according 
to  thy  word  unto  thy  servant"  How  many 
of  the  prayers  of  God's  people  in  the  Scrip- 
ture were,  both  in  their  reality  and  excel- 
lency too,  the  offspring  of  those  measures  by  . 
which  the  Lord  not  only  chastened,  but 
taught  them ! 

Fourthly.  By  his  Spirit.  What  means 
"  praying  in  the  Holy  Ghost,"  but  praying  by 
his  influence  ]  Why  is  he  called  "  the  Spirit 
of  grace  and  of  supplications !"  Is  it  not  be- 
cause he  brings  us  upon  our  knees,  and  keeps 
as  instant  in  prayer  ]  If  any  man  have  not 
the  Spirit  of  Christ,  he  is  none  of  his :  and  this 
Spirit  awakens  the  conscience,  and  makes  us 
sensible  of  our  needy  and  perishing  condition : 
and  chows  us  the  glory,  as  well  as  the  abso- 
lute importance  of  divine  blessings:  and 
causes  us  to  hunger  and  thirst  after  righte- 
ousness ;  and  leads  us  into  all  the  truth  con- 
nected with  our  relief;  and  through  the  blood 
of  the  Cross,  inspiring  hope  and  confidence, 
enables  us  to  cry,  Abba,  Father. 

Nor  is  it  only  in  the  beginning  of  a  devo- 
tional life  that  this  assistance  is  required : 
"  Likewise  the  Spirit  also  helpeth  our  infirmi- 
ties," says  the  Apostle :  for  we  know  not  what 
we  should  pray  for  as  we  ought :  but  the  Spirit 
itself  maketh  intercession  for  us  with  groan- 
ings  which  cannot  be  uttered.  And  where  is 
the  Christian  who  would  not  often  have  given 
over  the  exercise,  under  a  sense  of  his  imper- 
fections and  weaknesses,  but  for  the  hope  of 
the  supply  of  the  Spirit  of  Jesus  Christ ;  and 
the  promise,  "  If  ye  then,  being  evil,  know- 
how  to  give  good  gifts  unto  your  children, 
how  much  more  shall  your  heavenly  Father 
give  the  Holy  Spirit  to  them  that  ask  him !" 
This  has  revived  him  again;  and,  out  of 
weakness,  he  has  been  made  strong ;  and  de- 
lighted himself  in  the  Almighty. 

Happy  they  who,  by  the  great  Teacher, 
are  thus  taught  to  pray.  You  may  be  igno- 
rant of  many  things.  But  you  know  your 
way  to  the  throne  of  grace.  You  may  have 
little  learning;  but  you  can  speak  the  lan- 
guage of  Canaan.  You  may  be  unnoticed  of 
your  fellow-creatures;  but  your  fellowship  is 
with  the  Father,  and  with  his  Son  Jesus 
Christ.  And  a  life  of  prayer  will  soon  be 
followed  by  an  eternity  of  praise. 

But  how  awful  the  condition  of  those,  who 
never  express  this  desire — Lord,  teach  us  to 
pray  !  Can  the  love  or  the  fear  of  the  Lord 
dwell  in  you]  Can  you  dispense  with  the 
blessings  of  salvation  1  Or  do  you  think  that 
God,  who  has  said,  "  For  all  these  things  will 
I  be  inquired  of,"  will  deny  himself]  Well : 
another  instructer  will  soon  teach  you  to 
pray — a  dying  hour — a  judgment-day.  But 
you  will  pray  in  vain !  "  Then  shall  they 
call  upon  me,  but  I  will  not  answer;   they 


shall  seek  me  early,  but  thev  shall  not  find 
me." 


AUGUST  9. 

"  Give  glory  to  the  Lord  your  God,  before  he 
cause  darkness'' — Jer.  xiii.  16. 

— The  removal  of  the  Gospel  is  darkness. 
Fhe  Gospel  will  never  be  removed  from  the 
world ;  but  it  may  be  withdrawn  from  a  par- 
ticular place  or  people.  And  this  has  been 
done.  The  Jews  are  an  eminent  example. 
The  kingdom  of  God  was  taken  from  them. 
And  when  we  consider  the  miracles,  the  in- 
stitutions, the  privileges,  by  which  they  were 
distinguished,  and  see  how  they  were  all  laid 
waste ;  well  may  the  Apostle  say,  Behold  the 
severity  of  God — and  if  he  spared  not  the  na- 
tural branches,  take  heed  lest  he  also  spare 
not  thee.  Where  now  are  the  seven  churches 
in  Asia]  Where  is  the  famous  church  of 
Rome,  whose  faith  was  spoken  of  throughout 
the  whole  world]  At  present,  you  have  the 
inestimable  benefit.  Be  not  as  the  swine, 
who  knows  not  the  value  of  the  pearl,  and 
therefore  tramples  it  under  foot.  What  won- 
der, if  the  manna  should  be  taken  away, 
when  you  despise  it  as  light  food]  The 
Scriptures  may  be  continued,  and  the  preach- 
ing of  the  Gospel  be  removed :  and  thus  the 
word  may  be  precious,  because  there  is  no 
open  vision.  What  a  blessing  to  see  our 
teachers ;  and  to  hear  a  w  >rd  behind  us,  say- 
ing, This  is  the  way,  walk  ye  in  it !  Faith 
cometh  by  hearing.  And  what,  if  the  Lord 
should  send  a  famine  in  the  land — not  a  fa- 
mine of  bread,  nor  a  thirst  for  water ;  but  of 
hearing  the  words  of  the  Lord — and  we  shall 
run  to  and  fro  to  seek  the  word  of  the  Lord, 
and  shall  not  find  it  ]  Give  glory  to  the  Lord 
your  God,  before  he  cause  darkness. 

— Impenitence  is  darkness.  A  man  may 
be  surrounded  with  food ;  yet  he  dies,  if  he 
cannot  use  and  digest  it,  as  much  as  if  the 
aliment  was  wanting.  The  means  of  grace 
may  remain,  and  we  become  incapable  of  de- 
riving benefit  from  them.  It  is  an  awful  fact, 
that  God  punishes  one  sin  by  another,  and 
judicially  blinds  those  who  provoke  him. 
Because  they  like  not  to  retain  him  in  their 
knowledge,  he  gives  them  up  to  a  reprobate 
mind.  Because  they  receive  not  the  love  of 
the  truth,  that  they  may  be  saved,  he  sends 
them  strong  delusion  to  believe  a  lie.  They 
are  joined  to  idols ;  and  he  lets  them  alone. 
They  delight  in  error ;  and  they  find  it  They 
seek  objections  to  the  faith  once  delivered  to 
the  saints ;  and  they  are  overcome  by  them. 
They  trifle  with  the  Gospel ;  and,  at  length, 
they  cannot  seriously  regard  it  or  feel  any 
impression  under  it  Thus  is  fulfilled  the 
prophecy  of  Esaias,  which  saith,  By  hearing 
ye  shall  hear,  and  shall  not  understand ;  and 
seeing  ye  shall  see,  and  shall  not  perceiv*' 


216 


AUGUST  10. 


Give  glory  to  the  Lord  your  God,  before  he 
jause  darkness. 

— Public  calamity  is  darkness.  Was  not 
the  Babylonish  bondage  darkness  to  the  Jews; 
when  their  country,  the  glory  of  all  lands, 
was  desolated;  and  they  carried  away  cap- 
tives, and  oppressed  as  slaves,  and  insulted  as 
a  proverb  and  a  by  word  1  And  would  not  na- 
tional distress  be  darkness  to  us  1  Some  ef- 
fects of  this,  we  have  experienced :  but  how 
inconsiderable  have  they  yet  been,  compared 
with  the  sufferings  of  other  countries,  or  with 
our  own  deserts !  And  is  there  no  danger  of 
greater  1  If  God  has  a  controversy  with  us,  it 
is  in  vain  to  argue — we  must  submit.  If  he 
is  provoked  and  determined  to  punish,  vain  is 
the  aulhority  of  rulers,  the  wisdom  of  states- 
men, the  courage  of  warriors.  "  But  he  has 
a  people  among  us."  He  has — and  he  will 
take  care  of  his  own:  but  he  can  secure 
them,  and  destroy  others.  Or  even  they 
themselves  may  help  forward,  or  even  occa- 
sion the  calamity — for  no  sins  offend  him  like 
those  of  his  own  people.  And  they  may  be 
chastened  of  the  Lord,  that  they  may  not  be 
condemned  with  the  world.  When  the  ship 
sailed  from  Joppa,  there  was  only  one  good 
man  on  board;  and  the  storm  was  for  his 
sake ;  and  the  sea  could  only  be  calmed  by 
his  being  cast  into  it.  Give  glory  to  the  Lord 
your  God,  before  he  cause  darkness. 

— The  loss  of  reason  is  darkness.  And 
how  soon  may  the  understanding  be  eclipsed  ! 
How  easily  may  the  slender  and  mysterious 
basis  on  which  intellect  rests  be  destroyed  ! 
See  Nebuchadnezzar  eating  grass  like  an  ox. 
See  the  philosopher,  moping  in  drivelling 
idiocy.  Religion  can  only  operate  through 
the  medium  of  thought:  and  therefore,  while 
you  have  your  mental  powers,  employ  them 
— lest  darkness  come  upon  you. 

— The  loss  of  health  is  darkness.  Is  it  no- 
thing to  be  made  to  possess  months  of  vanity  1 
or  to  have  wearisome  nights  appointed  us  ? — 
To  be  chastened,  also,  with  pain  upon  our 
bed,  and  the  multitude  of  our  bones  with 
strong  pain ;  so  that  our  life  abhorreth  bread, 
and  our  soul  dainty  meat ;  and  our  bones,  that 
were  not  seen,  stick  out  ]  Yet,  on  this  sea- 
son, many  suspend  an  attention  to  the  con- 
cerns of  religion.  When  thought  is  broken  to 
pieces ;  and  every  avenue  to  the  soul  is  occu- 
pied with  the  anguish  of  disease,  and  the 
anxieties  of  recovery;  surely  sufficient  for 
that  day  is  the  evil  thereof.  Use  your  health 
while  you  have  it,  lest  darkness  come  upon 
you. — The  same  applies  to  age.  Then  desire 
fails ;  the  grasshopper  is  a  burden :  sight,  and 
hearing,  and  memory,  and  judgment,  decline. 
Remember,  therefore,  says  Solomon,  now  thy 
Creator  in  the  days  of  thy  youth,  while  the 
avil  days  come  not,  nor  the  years  draw  nigh, 
when  thou  shalt  say,  I  have  no  pleasure  in 
nom. 

Death  is  darkness.  Then  you  must  give 


up  your  employments,  however  interesting; 
your  possessions,  however  valued ;  your  con- 
nexions, however  endeared;  your  religious 
advantages,  however  important — and,  stripped 
and  silent,  retire  into  the  gloom  of  the  grave. 
This  darkness  is  certain.  It  cannot  be  re- 
mote. It  may  be  close  at  hand.  There  may 
be  but  a  step  between  me  and  death — "  be- 
fore I  go  whence  I  shall  not  return,  even  to 
the  land  of  darkness  and  the  shadow  of  death ; 
a  land  of  darkness,  as  darkness  itself;  and  of 
the  shadow  of  death,  without  any  order,  and 
where  the  light  is  as  darkness." 

— Hell  is  darkness — outer  darkness ;  where 
there  is  weeping,  and  wailing,  and  gnashing 
of  teeth.  The  dreadfulness  of  this  state,  it  is 
impossible  either  to  describe  or  imagine.  But 
we  know  that  it  is  possible  to  escape  it.  We 
also  know,  that  the  present  is  the  only  oppor- 
tunity. Behold,  now  is  the  accepted  time; 
now  is  the  day  of  salvation.  Give  glory  to 
the  Lord  your  God,  before  he  cause  dark- 
ness. 

Blessed  be  God  for  his  longsuffering  good- 
ness, and  his  warning  mercy.  He  might 
justly  have  spared  his  words,  and  come  in- 
stantly to  blows.  But  he  speaks  before  he 
strikes :  and  he  threatens  that  he  may  not  de- 
stroy. May  the  kind  alarm  awaken  our  fear ; 
and  may  our  fear  produce  flight ;  and  may  we 
flee  for  refuge  to  the  hope  set  before  us, 
even  Jesus,  who  delivers  from  the  wrath  to 


AUGUST  10. 

"  He  must  increase,  but  I  must  decrease." 
John  Hi.  30. 

This  was  spoken  of  the  Redeemer,  by  his 
forerunner  John.  And  it  is  not  to  be  consi- 
dered as  the  language  of  complaint,  or  sullen 
acquiescence — as  if  he  would  say,  "I  dislike 
it ;  but  it  is  unavoidable.  It  is  my  grief;  and 
I  must  bear  it."  No.  It  was  as  agreeable  to 
his  feelings,  as  it  was  firm  in  his  belief.  And 
it  showed  a  fine  and  a  noble  soul  in  this  man. 
The  spirit  that  is  in  us  lusteth  to  envy.  We 
love  something  distinguishing,  and  therefore 
exclusive.  We  wish  to  rise,  even  by  the  de- 
pression of  others.  It  is  trying,  even  to  a  good 
man,  to  withdraw,  and  see  a  successor  filling 
his  place  better  than  himself,  and,  as  the  ho- 
nours he  has  worn  are  transferred  to  another, 
to  say,  "  He  must  increase,  but  I  must  de- 
crease." It  is  not  an  easy  thing  to  go  down 
well ;  or  for  a  setting  star  to  exult  in  a  rising 
sun. 

But  it  was  thus  with  John.  He  knc  v  his 
rank,  and  approved  of  his  place.  He  was  ihe 
servant,  not  the  master.  The  friend,  not  the 
bridegroom — The  Church  was  not  married  to 
him.  "  He  that  hath  the  bride  is  the  bride- 
groom :  but  the  friend  of  the  bridegroom, 


AUGUST  11. 


21/ 


which  standeth  and  hearetii  him,  rejoiceth 
greatly  because  of  the  bridegroom's  voice: 
this  my  joy  therefore  is  fulfilled.  He  must 
increase,  but  I  must  decrease." 

What  does  he  mean  by  this  increase  1  Not 
an  increase  in  his  temporal  condition.  As  he 
had  been  poor,  so  he  was  to  continue.  Many 
of  his  professed  followers  seek  great  things  to 
themselves :  but  we  may  judge  of  his  estima- 
tion of  them  by  his  choice  :  for  they  were  all 
within  his  reach.  But  though  he  had  a  king- 
dom, it  was  not  of  this  world.  Nor  is  it  by 
any  kind  of  earthly  distinction  and  indul- 
gence that  he  has  characterized  Christians,  or 
raised  their  hope.  He  has  nowhere  engaged 
to  make  them  rich  in  this  world's  good,  but 
only  rich  in  faith.  He  has  nowhere  told 
them  that  they  shall  be  free  from  trouble,  but 
only  that  in  him  they  shall  have  peace. 

The  increase  partly  regards  his  personal 
ministry.  Both  John  and  Jesus  were  preach- 
ers and  leaders.  John's  "  course"  was  ending ; 
but  Jesus  was  only  commencing  his  public 
work.  John  was  going  to  lose  his  disciples ; 
and  Jesus  to  gain  them ;  and  to  become  a 
much  more  famous  minister,  by  miracles,  and 
clearness  and  grandeur  of  doctrine,  and  the 
permanency  of  his  success.  Indeed,  we  have 
no  reason  to  believe  that  John  ever  preached 
after  this.  The  end  of  his  mission  was  an- 
swered. He  was  a  voice  ;  and,  having  made 
his  proclamation,  he  was  silenced.  He  was 
the  morning  star ;  and,  having  ushered  the 
Sun  of  Righteousness  in,  he  disappeared.  He 
was  the  forerunner  to  introduce  the  Messiah ; 
but  the  Messiah  was  now  come,  and  verified, 
end  acknowledged. 

But  it  was  the  same  as  saying,  Christianity 
must  increase.  Christianity  was  small  at 
first ;  but  it  was  to  resemble  the  shining  light, 
which  begins  with  the  dawn,  but  becomes 
perfect  day.  Or  to  be  like  the  mustard  seed, 
which,  however  diminutive,  grows  the  great- 
est among  herbs,  and  becomes  a  tree,  so  that 
the  birds  of  the  air  come  and  lodge  in  the 
branches  thereof.  Or  the  portion  of  leaven, 
which,  hid  in  the  meal,  continues  to  diffuse 
itself  till  the  whole  be  leavened.  His  doc- 
trine was  possessed  only  by  himself  for  a  time. 
He  then  communicated  the  secret  to  twelve  ; 
then  to  seventy.  His  followers,  after  this, 
were  not  numerous:  and  they  consisted 
chiefly  of  the  common  people :  for  it  was 
scornfully  asked,  "  Have  any  of  the  rulers 
believed  on  him  V  After  various  trials,  the 
number  of  disciples  in  Jerusalem,  previously 
to  the  descent  of  the  Spirit,  were  about  one 
hundred  and  twenty.  Then  three  thousand 
were  added  in  one  day — and  the  Lord  added 
to  the  Church  daily  such  as  should  be  saved. 
Thus  mightily  grew  the  word  of  God,  and 
prevailed.  .  t  soon  spread  beyond  the  bounds 
of  Judea,  and  reached  the  ends  of  the  Roman 
world —the  heralds  thanking  God,  who  al- 
ways caused  them  to  triumph  in  Christ,  and 
2E  19 


made  manifest  the  savour  of  his  knowledge 
by  them  in  every  place.  How  much  has  his 
cause  done  since !  And  how  is  it  expanding 
now ! — But  a  vaster  increase  is  yet  to  take 
place.  His  glory  shall  be  revealed,  and  all 
flesh  shall  see  it  together.  For  now  shall  he 
be  great  to  the  ends  of  the  earth.  Such  is  the 
language  of  the  Scripture ;  and  nothing  has 
yet  taken  place  sufficient  to  fulfil  it.  It  is 
therefore  before  us.  We  know  that  Hea- 
thenism, and  Mahomedanism,  and  "  the  Man 
of  Sin,"  shall  be  destroyed.  And  we  know 
that  the  Jews  shall  look  on  him  whom  they 
have  pierced — and  if  the  casting  them  away 
was  the  reconciling  of  the  world,  what  shall 
the  receiving  of  them  be,  but  life  from  the 
dead  ? 

And  there  is  no  uncertainty  nere — it  must 
be.  The  mouth  of  the  Lord  hatn  spoken  it 
His  death  insures  it.  He  has  power  over  all 
flesh  to  accomplish  it.  Let  those  who  love 
him,  and  are  labouring  to  advance  his  cause, 
rejoice,  and  be  encouraged — they  cannot  fail. 
"  His  name  shall  endure  for  e^er :  his  name 
shall  be  continued  as  long  as  the  sun :  and 
men  shall  be  blessed  in  him :  all  nations  shall 
call  him  blessed.  And  blessed  be  his  glorious 
name  for  ever :  and  let  the  whole  earth  be 
filled  with  his  glory ;  Amen,  and  Amen  " 


AUGUST  11. 

"  Wherefore,  my  beloved,  as  ye  have  alway\ 
obeyed,  not  as  in  my  presence  only,  but  iw-a. 
much  more  in  my  absence." — Phil.  ii.  12. 

"  That  which  is  unsavoury  cannot  be 
eaten  without  salt"  And  therefore,  to  ren- 
der it  palatable,  we  season  it.  When  we  art 
going  to  reprove  a  fault,  or  enforce  a  duty, 
we  should,  as  much  as  possible,  commend . 
for  praise  opens  the  mind,  and  prepares  for  the 
reception  of  rebuke  or  admonition.  This  wis- 
dom the  Apostle  here  displays.  There  was 
nothing  in  him  like  flattery ;  but,  to  introduce 
his  most  solemn  charge,  that  they  would 
work  out  their  own  salvation  with  fear  and 
trembling,  he  applauds  these  Philippians 
with  four  things. 

First.  Their  obedience.  Belief,  knowledge, 
profession,  talk ;  every  thing  is  vain  without 
this.  The  Gospel  was  made  known  for  the 
obedience  of  faith — And  these  Philippians 
had  "  obeyed." 

Secondly.  The  constancy  of  their  prac- 
tice. Lot's  wife,  at  the  angel's  command, 
left  Sodom;  but  "she  looked  back."  The 
Galatians  "  did  run  well ;  but  were  hindered :" 
"  they  began  in  the  spirit,  and  ended  in  the 
flesh."  The  goodness  of  Ephraim  and  Judah 
was  like  a  morning  cloud,  and  as  the  early 
dew  that  passeth  away — But  these  Philip- 
pians had  "  always"  obeyed. 

Thirdly.  The  increase  of  their  diligence 
and  zeal.     They  had  "much  more"  obeyed, 


21b 


AUGUST  12. 


They  not  only  held  on  their  way,  hut  waxed 
stronger  and  stronger:  not  only  continued, 
but  always  abounded  in  the  work  of  the  Lord. 
Nothing  is  more  desirable  or  pleasing  than 
to  see  this  progression — It  is  like  the  shining 
light  that  shineth  more  and  more  unto  the 
perfect  day.  It  is  like  the  springing  of  the 
earth ;  first  the  blade,  ihen  the  ear,  and  after 
that  the  full  corn  in  the  ear. 

Fourthly.  The  progress  of  their  improve- 
ment under  disadvantages.  They  had  much 
more  obeyed  "  in  his  absence"  than  in  his 
presence — When  he  was  no  longer  with 
them  as  a  witness  to  observe ;  as  an  example 
to  excite ;  as  a  preacher  to  warn  and  to  ani- 
mate them.  Some  attend  the  word  and  wor- 
ship of  God  from  the  influence  of  a  friend,  or 
the  authority  of  a  father  or  a  master.  Jeho- 
ash  followed  the  Lord  all  the  days  of  Jehoia- 
da,  the  high  priest,  who  brought  him  up;  but 
as  soon  as  this  eminent  servant  of  God  was 
dead,  the  young  prince  became  an  idolater, 
and  even  slew  a  prophet  of  the  Lord.  There 
are  many  who  regard  the  eye  of  man  more 
than  the  eye  of  God.  It  is'well  when  our 
devotion  springs  from  inward  principle,  and 
does  not  depend  upon  outward  excitement : 
when  we  not  only  forsake,  but  abhor  that 
which  is  evil ;  and  not  only  follow  but  cleave 
to  that  which  is  good.  There  is  scarcely  an 
individual,  perhaps,  that  does  not  sometimes 
pray.  But  does  he  delight  himself  In  the  Al- 
mighty] Will  he  always  call  upon  God] 
There  are  few  but  are  afflicted,  or  alarmed 
into  occasional  piety.  But  are  we  the  same 
in  health,  as  in  sickness]  In  the  house,  as 
in  the  temple]  On  the  week,  as  on  the 
Sabbath  ] 

What  an  immense  loss  must  the  Philip- 
pians  have  sustained  in  Paul's  absence  from 
them !  Yet  they  obeyed  much  more  in  his 
absence  than  in  his  presence.  Surely  this 
shows  that  when  he  left  them,  God  did  not 
leave  them.  It  teaches  us  that  God  does  not 
depend  upon  instruments,  though  he  is 
pleased  to  make  use  of  them.  It  proves  that, 
by  his  own  Spirit,  he  can  make  up  for  the 
want  of  any  creature  advantage.  When,  by 
persecution,  the  Church  has  been  deprived  of 
her  pastors;  or,  by  accident  or  disease, 
Christians  have  been  destitute  of  the  public 
ordinances  of  religion ;  they  have  seen  his 
power  and  his  glory  as  they  have  seen  him 
in  the  sanctuary.  The  streams  were  gone ; 
but  the  Fountain  was  near.  And  where  the 
providence  of  God  has  denied  the  usual 
means  of  grace,  we  have  known  the  sufferers 
to  prosper  in  the  divine  life,  even  more  than 
those  who  have  enjoyed  an  affluence  of  pri- 
vileges. 

"I  cannot  bear  thine  absence.  Lord — 
My  life  expires,  if  Thou  depart: 
Be  thou,  my  heart,  still  near  my  God, 
And  Thou,  my  God,  be  near  my  heart." 


AUGUST  12. 

"  Sing  unto  the  Lord,  O  ye  saints  of  his,  una 
give  thanks  at  the  remembrance  of  his  holi- 
ness."— Psalm  xxx.  4. 

It  would  be  perfectly  useless  to  call  upon 
others  to  do  this,  in  their  present  state — 

"  None  but  the  soul  that  feels  His  grace 
Can  triumph  in  His  holiness." 

Since  the  Fall,  this  attribute,  which  renders 
God  so  amiable  in  himself,  and  which  draws 
forth  the  highest  praises  of  heaven,  makes 
him  unlovely  to  an  apostate  creature.  There 
is  nothing  the  sinner  thinks  of  with  so  much 
dislike  as  a  perfection  that  justifies  all  his 
fears,  and  opposes  all  his  inclinations  and' 
pursuits.  What  an  enemy  the  world  natu- 
rally is  to  the  holiness  of  God  may  be  seen  in 
the  practice  of  the  heathens.  Among  all  the 
heroes  they  deified,  they  advanced  none  foi 
those  qualities  which  approach  the  most 
nearly  to  it ;  but  frequently  for  passions  the 
most  remote  from  it ;  and,  at  best,  only  for 
some  physical  power,  valued  or  useful,  in  the 
concerns  of  this  life.  Esculapius  was  dei- 
fied for  his  skill  in  curing  diseases.  Bacchus 
for  the  use  of  the  grape.  Vulcan  for  his  ope- 
rations in  fire.  Hercules  for  his  destroying 
monsters.  But  not  one  of  them  all  was  ad- 
vanced to  this  honour  for  the  virtue  of  holi- 
ness— as  if  this  property  was  beneath  their 
notice  in  the  formation  of  a  deity ;  or  they 
loved  a  god  better  that  had  nothing  to  do 
with  it. 

It  was  upon  this  principle  that  they,  who 
are  now  saints,  "would"  once  themselves 
"  have  none  of  him ;"  and  really  said  unto  God, 
"  Depart  from  us ;  we  desire  not  the  know- 
ledge of  thy  ways."  Hence,  if  they  loved 
the  Sabbath,  it  was  as  a  day  of  leisure  and 
recreation ;  not  as  "  the  holy  of  the  Lord." 
Hence,  they  disliked  his  people,  as  renewed, 
because  they  were  images  of  this  pure  origi« 
nal. 

What  a  blessed  evidence  is  it  in  their  fa- 
vour, that  they  can  now  "  glory  in  his  holy 
name  ;"  and  "  sing  and  give  thanks  at  the  re- 
membrance of  his  holiness !"  But  such  is 
the  change  they  have  experienced,  that  they 
do  contemplate  him  with  pleasure  as  holy  in 
all  his  ways,  and  righteous  in  all  his  works. 
It  is  a  relief,  a  satisfaction  to  their  minds,  in 
every  perplexity  in  nature  or  providence,  that 
the  Judge  of  all  the  earth  must  do  right. 
They  delight  in  the  law  of  God,  which  is 
holy,  just,  and  good,  after  the  inward  man. 
The  Gospel  appears  to  their  minds,  glorious, 
because  "  therein  is  the  righteousness  of  God 
revealed  from  faith  to  faith ;  that  he  might  be 
just,  and  the  justifier  of  him  which  believeth 
in  Jesus."  This  attribute  now  smiles  upon 
them.  They  have  a  vast  interest  and  hope  in 
it.  As  He  is  holy,  they  can  depend  upon  hia 
truth ;  and  are  assured  of  the  fulfilment  of  hia 


AUGUST  13. 


219 


word.  They  know  that  He,  who  has  said,  I 
will  abundantly  pardon ;  I  will  never  leave 
thee  nor  forsake  thee  ;  is  a  God  that  cannot 
lie.  Yes,  says  the  Cliristian,  since  he  who 
loves  me  is  purity  itself,  and  his  influence  is 
almighty,  he  will  sprinkle  clean  water  upon 
me,  and  1  shall  be  clean.  He  will  destroy  in 
me  the  sin  which  he  infinitely  hates.  He 
will  make  me  a  partaker  of  his  holiness,  and 
render  me  meet  for  the  inheritance  of  the 
saints  in  light 

But  without  this  love  to  holiness  we  can- 
not see  the  kingdom  of  God.  We  are,  both 
by  Scripture  and  by  the  nature  of  the  case, 
excluded  for  ever  from  his  presence ;  which 
could  only  make  us  miserable.  What  fel- 
lowship hath  light  with  darkness]  What 
communion  hath  righteousness  with  unrighte- 
ousness 1 

Some  talk  of  the  less  amiable  views  of  the 
Supreme  Being — yea,  of  the  darker  side  of 
the  Deity.  And  what  side  is  this]  The 
Scripture  tells  me ;  and — I  believe  it — I  feel 
it — tiiat  "  God  is  light,  and  in  him  is  no  dark- 
ness at  all." 

Therefore,  thus  saith  the  Lord :  "  Let  not 
the  wise  man  glory  in  his  wisdom,  neither  let 
the  mighty  man  glory  in  his  might,  let  not  the 
rich  man  glory  in  his  riches :  but  let  him  that 
glorieth  glory  in  this,  that  he  understandeth 
and  knoweth  me,  that  I  am  the  Lord  which 
exercise  lovingkindness,  judgment,  and  righte- 
ousness, in  the  earth :  for  in  these  things  I 
delight,  saith  the  Lord." 


AUGUST  13. 

"•  Jlnd  David  said,  Is  there  yet  any  that  is  left 
of  the  house  of  Saul,  that  I  may  show  him 
kindness  for  Jonathan's  sake?" — 2  Sam. 
ix.  1. 

Let  me  not  pass  by  this  without  remark. 

— See  the  low  estate  of  SauPs  house !  He 
had  a  very  numerous  family,  sufficient  to 
have  replenished  a  country ;  and  yet  it  was 
now  so  reduced,  dispersed,  concealed,  or  un- 
known, that  it  was  necessary  to  inquire  whe- 
ther any  remains  of  it  were  left.  So  God 
eetteth  the  solitary  in  fam  ilies.  Some  houses, 
distinguished  by  their  wealth  and  nobility, 
fall  into  indigence  and  obscurity ;  while  others 
are  completely  terminated,  their  last  branch 
having  withered  in  the  dust  "  Their  inward 
thought  is,  that  their  houses  shall  continue 
forever,  and  their  dwelling-places  to  all  gene- 
rations ;  they  call  their  lands  after  their  own 
names.  Nevertheless  man  being  in  honour 
abideth  not:  he  is  like  the  beasts  that  perish." 
"Be  not  thou  afraid  when  one  is  made  rich, 
when  the  glory  of  his  house  is  increased." 
Vanity  of  vanities !  saith  the  preacher — all  is 
vanity ! 

See  a  fine  instance  of  the  forgiveness  of 
injuries.     Saul  had  been  David's  sworn  foe ; 


and  had  pursued  him  to  the  last  with  remorse 
less  malignity.  Yet  while  he  was  alive; 
David  never  took  an  advantage  to  injure  him, 
when  he  had  him  completely  in  his  power. 
And  when  he  died,  he  mourned  over  him; 
and  eulogized  him,  far  beyond  his  desert 
And,  years  after,  he  inquires  whether  any  of 
his  family  was  left — not  to  cut  them  off)  lest 
they  should  disturb  his  government — or  to 
punish  the  sins  of  the  father  upon  the  children. 
Thus  Athaliah  arose,  and  destroyed  all  the 
seed  royal.  Thus  Abhnelech  would  leave 
none  remaining  of  his  father's  house,  and  slew 
his  brethren,  the  sons  pf  Jerubbaal,  being 
threescore  and  ten  persons,  upon  one  stone — 
And  the  same  barbarous  exterminations  have 
been  always  practised  in  the  East — But  Da- 
vid asks  if  any  is  left,  to  "  show  him  kind- 
ness." Let  us  learn  from  hence,  not  to  avenge 
ourselves;  but  rather  to  give  place  unto 
wrath.  A  greater  than  David  has  said, 
"  Love  your  enemies ;  bless  them  that  curse 
you."  And  he  perfectly  exemplified  his  own 
command ;  "  When  reviled,  he  reviled  not 
again ;  when  he  suffered,  he  threatened  not ;" 
but  prayed,  "  Father,  forgive  them ;  for  they 
know  not  what  they  do." 

We  have  here  v.  proof  of  real  and  refined 
affection — That  I  may  show  him  kindness  "  for 
Jonathan's  sake."  Jonathan  had  been  his 
bosom  friend ;  and  his  open  and  generous  con- 
duct had  justly  endeared  him  to  David.  Stea 
diness  of  attachment  is  to  be  admired.  Thy 
own  friend,  and  thy  father's  friend,  forsake 
not  A  friend  is  born  for  adversity ;  and  lov- 
eth  at  all  times :  and  his  regard  will  extend 
beyond  the  individual,  to  his  connexions  and 
offspring.  God  himself  acts  upon  this  princi- 
ple ;  and  tells  us  that  the  children  of  his  ser- 
vant shall  continue,  and  that  the  generation 
of  the  upright  shall  be  blessed.  "  I  have  been 
young,"  says  David,  "  and  now  am  old ;  yet 
have  I  not  seen  the  righteous  forsaken,  nor 
his  seed  begging  bread."  And  shall  not  we 
act  upon  the  same  principle  in  another  case  ] 
Who  remembered  U3  in  our  low  estate  ] 
Who,  when  rich,  for  our  sakes  became  poor  ] 
Who  died,  that  we  might  live]  He  was 
received  up  into  glory ;  and  is  no  more  in  the 
world — But  are  there  none  left  of  his  family 
who  stand  in  need  of  our  assistance  ]  Let  us 
pity  and  relieve  them.  Whatever  we  do 
unto  one  of  the  least  of  all  these,  he  will 
esteem  as  done  unto  himself. 

It  was  honourable  in  David  not  to  wait  to 
be  addressed,  but  to  endeavour  to  search  out 
the  object.  We  are  to  devise  liberal  things ; 
and  not  only  to  seize,  but  to  seek  opportuni- 
ties of  doing  good.  The  most  needy  and  de- 
serving are  generally  the  least  clamourous : 
and,  like  the  stricken  deer,  retire,  and  bleed 
alone.  Such  we  must  seek  after.  We  should 
not  wait  for  the  enforcement  of  claims,  if 
conscience  tells  us  they  are  due.  Some,  we 
fear,  would  never  pay  a  debt,  if  they  thought 


220 


AUGUST  14. 


the  creditor  had  forgotten  it.  But  justice 
is  the  rule  of  our  duty. 

— We  can  go  no  further  in  our  praise  of 
David.  Surely  his  kindness  loses  somewhat 
of  its  excellency  in  its  lateness.  Mephibo- 
sheth  was  five  years  old  when  David  ascend- 
ed the  throne ;  and  was  now  married  and  had 
a  son.  Thus  a  considerable  number  of  years 
must  have  elapsed  since  God  had  delivered 
David  out  of  all  his  adversity — He,  therefore, 
(though  better  late  than  never)  should  have 
made  this  inquiry  much  earlier.  What  shall 
we  say  to  this]  We  ought  to  make  the  best 
of  every  thing,  especially  in  the  conduct  of 
great  and  good  men.  But  none  of  them  are 
faultless.  And  the  Sacred  Writers  always 
show  their  impartiality.  They  always  record 
things  just  as  they  occurred,  regardless  of 
consequences:  their  only  aim  is  truth.  It  has 
been  said,  in  exculpation  of  David,  that  he 
was  so  much  engaged  in  war,  and  pressed 
with  such  a  multiplicity  of  engagements! 
There  was  a  truth  in  this;  but  it  does  not  en- 
tirely excuse  him.  He  had  entered  into 
covenant  with  Jonathan:  and  should  imme- 
diately have  shown  his  seed  "  the  kindness  of 
God;"  that  is,  the  kindness  which  he  had 
sworn  in  his  presence  to  exercise.  Let  us 
take  heed  that  indulgence  does  not  harden 
the  heart :  and  when  we  prosper,  let  us  watch 
and  pray,  lest  we  enter  into  temptation.  The 
prosperity  of  fools  destroys  them;  and  the 
prosperity  of  wise  men  commonly  injures 
them.  As  people  rise  in  the  world,  they  lose 
their  recollection.  The  Chief  Butler  did  not 
remember  Joseph,  but  forgat  him — Lord,  what 
is  man ! 

In  all  things  Jesus  has  the  pre-eminence. 
He  remembered  us  as  soon  as  he  came  into 
his  kingdom.  And,  though  he  passed  into  the 
heavens,  he  is  still  touched  with  the  feeling 
of  our  infirmities. 


AUGUST  14. 

"  And  David  saidunto  him,  Fear  not  •  for  I  -will 
surely  show  thee  kindness  for  Jonathan  thy 
father's  sake,  and  will  restore  thee  all  the 
land  of  Saul  thy  father  ;  and  thou  shalt  eat 
bread  at  my  table  continually.  And  he  bow- 
ed himself,  and  said,  What  is  thy  servant, 
that  thou  shouldest  look  upon  such  a  dead 
dog  as  I  am  /" — 2  Sam.  ix.  7,  8. 

David  had  inquired  whether  there  was  any 
left  of  the  house  of  Saul,  that  he  might  show 
him  kindness  for  Jonathan's  sake.  Upon  which 
Ziba,  an  old  retainer  in  Saul's  family,  said 
unto  the  king,  "Jonathan  hath  yet  a  son, 
which  is  lame  on  his  feet."  This  lameness 
was  occasioned  by  an  accident,  in  consequence 
of  the  battle  of  Gilboa,  by  which  his  grand- 
father and  his  father  were  both  slain.  The 
nurse,  not  only  from  the  terror  such  an  event 
naturally  inspires,  but  also  from  knowing  that 
Mephibosheth  was  now  the  heir  apparent  to 


the  throne,  and  that  the  victors  wouid  eagerly 
seek  to  apprehend  him ;  to  secure  and  conceal 
her  precious  charge,  took  him  up  and  fled : 
but  fell,  and  crippled  him  for  life.  To  how 
many  perils  are  children  exposed  in  their 
rearing !  and  how  thankful  should  we  feel  to 
the  providence  of  God,  if  we  have  escaped 
them! 

Yet,  instead  of  pitying  Mephibosheth,  we 
ought  rather  to  congratulate  him  on  this  af- 
fliction. In  the  earlier  stages  of  society  cor- 
poreal accomplishments  are  much  rated  ;  and 
had  not  Mephibosheth  been  thus  disfigured 
and  dismembered,  the  adherents  of  Saul's 
house  would  probably,  as  he  was  the  next 
heir,  have  proclaimed  him,  instead  of  his  un- 
cle Ishbosheth — and  then  it  is  most  likely  he 
would  have  been  murdered,  as  he  was.  Who 
knows  what  is  good  for  a  man  in  this  vain 
life  1  And  who  knows  what  is  evil  1  How 
often  have  we  deprecated  things  for  which 
we  have  afterwards  been  thankful !  How 
much  do  we  owe  to  the  disappointments  of 
life !  What  dangers  have  ill  health,  or  re 
duced  substance,  prevented ! 

"  Ye  fearful  saints,  fresh  courage  take ! 
The  clouds  ye  so  much  dread 
Are  big  with  mercy,  and  shall  break 
In  blessings  on  your  head." 

— "  And  the  king  said,  Where  is  he  1  And 
Ziba  said,  Behold,  he  is  in  the  house  of  Ma- 
chir,  the  son  of  Ammiel,  in  Lo-debar."  Here, 
probably,  resided  in  obscurity,  his  mother's 
relations :  and  here  he  himself  was  forgotten, 
like  a  dead  man  out  of  mind.  Machir,  with 
whom  he  dwelt,  seems  to  have  been  a  noble, 
generous  man,  who  took  charge  of  Mephibo- 
sheth from  pity  for  one  born  to  honour,  and 
the  son  of  so  excellent  a  father ;  and  not  from 
any  disaffection  to  David.  Yea,  we  after- 
ward find  him  equally  kind  to  David ;  and 
furnishing  him  with  every  refreshment  when 
he  was  driven  an  exile  into  his  neighbourhood, 
by  the  rebellion  of  Absalom.  And  may  not 
David's  kindness  to  Mephibosheth  at  this  time 
have  induced  Machir  the  more  promptly  and 
extensively  to  exert  himself  in  favour  of  Da- 
vid in  his  subsequent  distress?  If  so,  it  says, 
"  Give  a  portion  to  seven,  and  also  to  eight ; 
for  thou  knowest  not  what  evil  shall  be  upon 
the  earth."  The  aid  we  impart  to-day,  we 
may  want  to-morrow.  Blessed  are  the  mer- 
ciful, for  they  shall  obtain  mercy. 

The  king  sent  and  fetched  him.  And  ob- 
serve his  introduction  at  Court — When  he 
was  come  unto  David,  he  fell  on  his  face,  and 
did  reverence.  David  had  done  the  very  same 
to  this  cripple's  father  a  few  years  before, 
bowing  himself  three  times  to  the  earth. 
What  changes  take  place  in  the  conditions 
of  men !  David  had  too  reflective  a  mind  not 
to  think  of  this.  He  had  probably  never  seen 
Mephibosheth  before,  though  he  was  born 
about  the  time  of  his  intimacy  with  his  belov- 
ed father.  The  first  thing  I  suppose  he  would 
look  for  in  his  featuies,  wo-ild  be  the  imag* 


AUGUST  15. 


aai 


ct  Jonathan  David  had  too  muofc  sensibility 
not  to  be  impressed  with  the  affecting  scene. 
Feeling  is  always  brief  in  expression — He 
utters  only  one  word:  but  the  manner  in 
which  he  pronounced  it  said  every  thing — 
And  David  said,  Mephibosheth  !  It  was 
the  language  of  surprise,  tenderness,  and  en- 
dearment 

— Why  was  he  afraid  of  David  ?  It  is  not 
probable  that  he  apprehended  any  danger  from 
Kim.  But  he  had  been  living  in  the  country, 
and  in  privacy,  from  a  child.  And  it  is  no 
unusual  thing  for  a  stranger  to  be  intimidated 
at  the  presence  of  a  very  superior  and  extra- 
ordinary man.  Madame  de  Stael,  though 
accustomed  to  the  highest  society,  and  endued 
with  such  powers  of  address  and  conversa- 
tion, says  she  was  breathless  in  the  company 
of  the  late  Emperor  of  France;  and  could 
never  rise  above  this  prostration  of  mind. 
"  But  David  was  a  greater  man,  and  as  great 
a  warrior,  considering  the  age  in  which  he 
lived.  Seeing  the  depression  of  his  counte- 
nance, and  his  tremour ; 

— David  said  to  him,  "  Fear  not :  for  I  will 
surely  show  thee  kindness  for  Jonathan's 
sake" — and  gave  him  the  assurance  of  two 
things.  First  Upon  the  suppression  of  Ish- 
bosheth's  faction,  Saul's  estate  had  been  con- 
fiscated to  the  crown  :  this  he  promises  to  give 
him,  with  all  its  future  revenues.  And  se- 
condly. He  assigns  him  a  residence  in  his 
palace,  and  a  constant  access  to  himself.  I 
will  restore  thee  all  the  land  of  Saul  thy 
father;  and  thou  shalt  eat  bread  at  my  table 
continually. 

And  how  did  Mephibosheth  receive  these 
honours  ?  He  was  not  one  of  those  who  take 
every  favour  as  a  debt  and  imagine  their 
friends  are  only  doing  their  duty ;  and  very 
imperfectly,  too,  perhaps ;  in  every  kindness 
they  show  them — But  he  exclaims,  "  What  is 
thy  servant,  that  thou  shouldest  look  upon 
such  a  dead  dog  as  I  am !"  A  dog  is  fitter  to 
be  under  the  table,  than  at  the  side  of  it;  and 
a  dead  dog  is  fitter  for  the  ditch,  than  the 
palace — It  was  a  strong,  proverbial  expres- 
sion, used  to  signify  how  mean,  and  base,  and 
unworthy,  and  unqualified,  he  deemed  him- 
self. But  if  he  received  these  benefits  from 
David  with  so  much  thankfulness  and  humili- 
ty, how  ought  we  to  feel  under  those  bless- 
ings which  God  bestows  upon  us  ?  And  here 
let  me  ask  three  questions. 

And  first— not  Jo  dwell  on  the  ordinary 
bounties  of  his  providence :  Has  he  not  re- 
membered us  in  our  low  estate  ?  Has  he  not 
sought  and  saved  our  souls  ?  Has  he  not  re- 
stored our  forfeited  inheritance  ?  Has  he  not 
given  us  a  name  and  a  place  in  his  house, 
that  we  may  eat  and  drink  at  his  table  in  his 
kingdom  ? 

Secondly.  And  are  not  the  blessings  he 
has  conferred  upon  us  infinitely  greater  than 
those  Mephibosheth  received  from  David  ?  It 
19* 


might  seem  an  immense  thing  .o  a  worldly 
mind,  to  be  fetched  out  of  distant  obscurity , 
and  enriched  with  a  royal  demesne ;  and  al- 
lowed to  live  at  a  splendid  court  But  Me- 
phibosheth, perhaps,  was  not  even  so  happy 
as  before ;  and  for  whatever  purposes  he 
valued  his  elevation,  he  soon  left  it ,  and  found 
that  he  had  set  his  eyes  on  that  which  is  not 
But  we  are  blessed  with  all  spiritual  blessings 
in  heavenly  places  in  Christ  Our  dignities 
and  enjoyments  yield  the  most  perfect  satis- 
faction.    And  they  will  endure  for  ever. 

Thirdly.  And  how  much  less  reasor 
had  we  to  look  for  such  favours  from  God, 
than  Mephibosheth  had  to  expect  such  be 
stowments  from  David]  He  was  David's 
fellow-creature;  and  he  had  a  claim  found- 
ed in  a  community  of  nature.  He  was 
the  son  of  an  intimate  friend,  to  whom  he 
was  under  obligation.  He  was  also  a  rela- 
tion; being  the  child  of  his  brother-in-law. 
Though  a  sufferer,  he  was  innocent  and 
had  always  conducted  himself  properly  to- 
wards David. 

—  But,  Lord,  what  is  man,  that  thou  art 
mindful  of  him,  or  the  son  of  man,  that  thou 
visitest  him?  We  were  strangers — ene- 
mies by  wicked  works — unworthy  of  the 
least  of  all  his  mercies— deserving  that  his 
wrath  should  come  upon  us  as  the  children 
of  disobedience.  What  then  ought  to  be  our 
self-abasement  1  our  gratitude?  But  where 
are  they?  Are  they  urging  us  to  exclaim, 
Not  unto  us,  O  Lord;  not  unto  us! — By  thy 
grace  we  are  what  we  are!  Are  they  in- 
ducing us  to  utter  abundantly  the  memory 
of  his  great  goodness;  and  recommend  him 
all  the  day  long  to  others?  Are  they  con- 
straining us,  by  his  mercies,  to  present  our 
bodies  a  living  sacrifice,  holy  and  accepta- 
ble, which  is  our  reasonable  service1 


AUGUST  15. 

"  Praise  -waiteth  for  thee,  0  God,  in  Sion:  ana 

unto  thee  shall  the  void  be performed."-Psa.\m 

Ixv.  1. 

Here  we  have  the  Church's  praise,  and 
the  Church's  vow:  the  suspension  of  the 
one ;  and  the  fulfilment  of  the  other. 

In  general,  God  waits  for  our  praise.  And 
how  slow  and  reluctant  are  we  in  rendering 
it!  And  how  seldom,  at  last,  do  we  render 
according  to  the  benefit  done  unto  us !  Here 
praise  waits  in  Sion  for  him.  The  mean- 
ing is,  that  the  deliverance  or  blessing 
which  they  were  in  need  of  had  not  ar- 
rived; but  they  were  looking  for  it — They 
had  their  harp  in  their  hand,  ready  to  strike 
up  a  song  of  thanksgiving;  but  delay  kept 
them  silent.  Praise  waited,  therefore,  be- 
cause the  Church  waited. 

And  this  is  no  unusual  thing,  First  as  to 
their  spiritual  experience.  They  wish  to  be 
able  to  view  him  as  the  strength  of  their 


222 


AUGUST  16. 


neart  and  their  portion  for  ever ;  and  to  claim 
ail  the  exceeding  great  and  precious  promises 
as  their  own.  But  they  are  doubtful  and  un- 
certain ;  yea,  they  often  exclude  themselves 
from  all  part  and  lot  in  the  matter.  Now  we 
cannot  praise  him  for  what  we  think  he  has 
not  done  for  us  or  giver  to  us;  but  only  for 
what  he  has.  If,  therefore,  he  has  forgiven, 
and  accepted  us,  the  acknowledgment  of  the 
blessing  requires  the  knowledge  of  it.  Yet 
how  many  are  in  a  state  of  anxiety,  waiting 
for  the  Lord  more  than  they  that  watch  for 
the  morning ;  and  praying,  Say  unto  rriy  soul, 
I  am  thy  salvation !     And, 

Secondly,  as  to  providential  dispensations. 
How  long  was  it,  even  after  David  had  been 
anointed  by  Samuel,  before  he  was  establish- 
ed on  the  throne!  How  long  did  Joseph 
wait,  with  every  prospect  growing  darker, 
before  his  prophetic  dreams  were  accomplish- 
ed !  And  so  Abraham,  only  "  after  he  had 
patiently  endured,  obtained  the  promise."  God 
keeps  back,  till  self-despair  and  the  failure  of 
creature  confidence  have  spread  a  dark  ground 
on  which  his  glory  must  be  seen.  He  loves 
to  astonish  as  well  as  succour.  He  will  con- 
vince us  in  future  difficulties  that  he  is  able 
to  do  for  us  exceeding  abundantly  above  all 
we  can  ask  or  think.  Therefore,  at  evening 
time  it  is  light :  and  he  turneth  the  shadow 
of  death  into  the  morning. 

Here,  however,  let  it  be  observed,  that 
Christians  cannot  be  ever  entirely  silent. 
They  have  always  much  to  praise  God  for. 
Whatever  be  their  present  condition — it  might 
have  been  much  worse — yea,  in  every  thing 
they  are  to  give  thanks.  Nor  will  they  be  silent 
long.  The  vision  is  only  for  an  appointed 
time.  Yet  a  little  while,  and  he  that  shall 
come  will  come,  and  will  not  tarry.  And 
they  need  not  be  silent  at  all  if  they  have  faith 
in  God :  for  faith  can  see  the  certainty  of  the 
thing  before  it  takes  place ;  and  cause  us  al- 
ways to  triumph  in  Christ,  while  yet  the  war- 
fare is  not  actually  accomplished. 

If  hope  deferred  maketh  the  heart  sick, 
when  it  cometh  it  is  a  tree  of  life.  There- 
fore says  the  Church,  "  Unto  thee  shall  the 
vow  be  performed."  The  vow  means,  their 
solemn  engagement  to  praise  him  when  the 
deliverance  or  blessing  arrived.  "  If  he  ap- 
pears to  my  joy,  I  will  give  him  the  glory 
that  is  due  unto  his  Name — witness  my  vow." 
We  do  not  always  admire  vows.  They  often 
ensnare  the  soul,  and  give  the  enemy  an  ad- 
vantage over  us.  And  Christians,  as  they 
advance  in  self-knowledge,  are  commonly 
morci  disposed  to  pray  to  God,  than  to  stipu- 
late with  him.  It  is  a  useful  hint  which 
Cowper  gives  us — 

'  Beware  of  Peter's  word  : 
Nor  confidently  say, 
I  never  will  deny  thee,  Lord : 
But,  grant  I  never  may." 

Vet  vows,  in  some  cases,  may  be  useful.  They 


may  prove  as  a  kind  of  fence  to  the  fieid,  or 
hem  to  the  garment.  They  may  serve  to 
remind  us  when  we  forget ;  and  to  humble  up 
when  we  fail.  But  two  things  should  be  al- 
ways observed.  The  first  is,  that  they  be 
formed  in  an  entire  dependence  upon  divine 
grace.  "  By  thee  only  will  we  make  men- 
tion of  thy  name."  "  Throug>  God  we  shall 
do  valiantly." 

The  second  is,  that  when  we  have  mad? 
them,  we  should  be  concerned  to  fulfil  them. 
"  When  thou  vowest  a  vow  unto  God,  defer 
not  to  pay  it;  for  he  hath  no  pleasure  ir 
fools :  pay  that  which  thou  hast  vowed.  Bet- 
ter is  it  that  thou  shouldest  not  vow,  than  that 
thou  shouldest  vow  and  not  pay."  Yet  how 
often  have  men  bound  themselves  when  they 
were  in  danger,  sickness,  and  affliction ;  and 
forgetting,  or  violating  their  vow,  have  turn- 
ed again  to  folly !  Even  Jacob,  after  all  his 
solemn  covenanting  with  God,  in  the  prospect 
of  his  journey,  was  awfully  remiss  upon  his 
return ;  till,  divinely  rebuked,  he  said — "  Let 
us  arise,  and  go  up  to  Beth-el;  and  I  will 
make  there  an  altar  unto  God,  who  answered 
me  in  the  day  of  my  distress,  and  was  with 
me  in  the  way  which  I  went.  Hannah  was 
more  exemplary.  She  had  vowed,  that  if  her 
prayer  was  answered,  she  would  give  her  son 
to  the  Lord  as  long  as  he  lived.  The  sur- 
render was  painful :  but  as  soon  as  she  had 
weaned  him,  she  took  him  to  Shiloh,  and 
brought  him  to  Eli :  "  And  she  said,  Oh  my 
lord,  as  thy  soul  liveth,  my  lord,  I  am  the 
woman  that  stood  by  thee  here,  praying  unto 
the  Lord.  For  this  child  I  prayed ;  and  the 
Lord  hath  given  me  my  petition  which  I 
asked  of  him  :  therefore  also  I  have  lent  hiin 
to  the  Lord ;  as  long  as  he  liveth  he  shall  be 
lent  to  the  Lord." — "  Well  done,  thou  good 
and  faithful  servant." 


AUGUST  16. 

"  Notwithstanding,  lest  we  should  offend  them, 
go  thou  to  the  sea,  and  cast  an  hook,  and 
take  up  the  Jish  that  first  cometh  up ;  and 
■when  thou  hast  opened  his  mouth,  thoxi  shalt 
find  a  piece  of  money :  that  take,  and  give 
unto  them  for  me  and  thee." — Matt.  xvii.  27. 

How  well  was  i*  foretold  that  his  name 
should  be  called,  Wonderful ! 

What  a  surprising  combination  of  attributes 
was  displayed  in  him!  Observe  the  case  be- 
fore us.  Here,  while  we  behold  his  penury 
and  dependence — so  that  lie  did  not  possess 
wherewithal  to  pay  the  temple-tribute;  we 
perceive  his  omniscience — so  that  in  Peter's 
house  he  could  pierce  the  waters  of  the  sea, 
and  discern  a  particular  fish,  and  see  what 
was  in  its  body,  and  announce  a  piece  oi  mo- 
ney there,  and  the  very  -name  of  the  coin. 
Surely  the  darkness  hideth  no*,  from  him ;  but 
the  night  shineth  as  the  day.  "Neither  is 
there  any  creature  thar,  is  not  manifest  in  hie 


AUGUST  17. 


223 


signt;  Dut  alj  things  are  naked  and  opened 
unto  the  eyes  of  him  with  whom  we  have  to 
do." 

He  who  saw  the  stater  in  this  fish  sees 
what  money  we  are  in  possession  of — and 
how  we  acquired  it — and  the  way  in  which 
we  are  using  it  He  sees  whether  we  are 
needlessly  hoarding,  or  wastefully  expending 
it  He  sees  whether  we  are  making  it  our 
hope  and  confidence,  or  valuing  it  only  as  an 
instrument  of  lawful  enjoyment  and  of  pious 
and  benevolent  use.  He  sees  the  responsibi- 
lities of  the  owner;  and  knows  how  he  will 
feel  when  he  shall  be  called  to  leave  it;  and 
when  he  will  be  required  to  give  an  account 
of  it  at  the  last  day. 

Here  we  also  behold  his  power  and  domi- 
nion. He  is  Lord  of  all.  The  beasts  of  the 
field  obey  him.  At  his  bidding,  not  a  dog 
moves  his  tongue  in  the  departure  of  the  Is- 
raelites. At  his  command,  the  dumb  ass 
speaks  with  man's  voice,  and  rebukes  the 
madness  of  the  Prophet.  The  fowls  of  the  air 
obey  him — At  hi3  order,  the  ravens  bring  Eli- 
jah bread  and  meat  in  the  morning  and  the 
evening.  The  fishes  of  the  sea  obey  him — At 
his  command,  a  great  fish  swallows  the  dis- 
obedient and  disembarks  the  penitent  Jonah 
— And  here,  a  fish,  at  his  requirement  goes 
and  takes  up  from  the  bottom  of  the  sea  a 
stater,  and  then  goes  and  bites  at  Peter's 
hook,  with  this  in  his  maw!  "  All  things  are 
put  under  his  feet :  all  sheep  and  oxen,  yea, 
and  the  beasts  of  the  field ;  the  fowl  of  the  air, 
and  the  fish  of  the  sea,  and  whatsoever  pass- 
rth  through  the  paths  of  the  sea." 

Could  any  thing  be  better  adapted  to  en- 
tourage the  confidence  of  the  disciples  in  the 
kindness  and  all-sufficiency  of  his  providence, 
when  he  was  sending  them  forth  as  sheep 
among  wolves,  and  without  any  known  sup- 
plies to  live  upon  ?  He  commissioned  the  se- 
venty to  go  in  pairs  through  the  whole  coun- 
try. But  he  sent  them  forth  without  purse,  or 
scrip,  or  shoes.  And  they  had,  it  would  seem, 
many  uneasy  and  distracting  thoughts  at  the 
time.  They  did  not  indeed  express  them;  but 
our  Lord  was  aware  of  them,  and  remember- 
ed them.  And  when  they  came  back,  he 
brings  them  to  their  own  recollection—"  How 
came  you  to  think  that  I,  who  employed  you, 
should  not  provide  for  you  ? — Why  did  you 
doubt  my  inclination  or  my  ability  f  When  T 
sent  you  forth  without  purse  and  scrip,  lacked 
ye  any  thing]  And  they  said,  Nothing,  Lord." 

Are  you  called  to  leave  behind  you  those 
who  seem  to  hang  on  your  care !  Hear  this 
Saviour  at  your  dying  bed  saying — "  Leave 
thy  fatherless  children,  I  will  preserve  them 
alive ;  and  let  thy  widow  trust  in  me."  "  O 
fear  the  Lord,  all  ye  his  saints ;  for  there  is  no 
want  to  them  that  fear  him.  The  young  lions 
do  lack  and  suffer  hunger;  but  they  that  seek 
the  Lord  shall  not  want  any  good  thing." 


AUGUST  17. 


"  Ye  know  all  thing»"—\  John  ii.  20 

The  reason  or  the  cause  is  previously  given 
— "We  have  an  unction  from  the  Holy  One." 
This  unction  means  the  Spirit  of  grace  and 
truth.  This  the  Saviour  possessed  personally : 
he  "  was  anointed  with  the  Holy  Ghost  and 
with  power;"  and  had  the  Spirit  without  mea- 
sure. And  as  Mediator  for  the  suffering  of 
death,  he  recoivc-d  all  the  fulness  of  it  for  the 
supply  of  his  people.  They  therefore  derive 
it  from  him:  and  it  is  not  only  sanctifying,  but 
illuminating :  it  leads  them  "  into  all  truth ;" 
and  "they  know  all  things."  This  is  a  bold 
expression.  But  the  extensiveness  of  it  must 
be  taken  with  four  distinctions. 

First.  It  means  only  things  religious.  It 
does  not  intend  to  intimate  that  every  Chris- 
tian is  familiar  with  the  secrets  of  nature;  the 
resources  of  trade ;  the  mysteries  of  govern- 
ment ;  the  structure  of  language ;  and  a  thou- 
sand other  things.  With  regard  to  these,  he 
may  be  far  surpassed  by  the  people  of  the 
world.  Not  that  religion  stultifies  its  possess- 
or: it  is  favourable  to  the  acquisition  of  know- 
ledge generally,  by  rousing  and  employing 
the  mind,  and  thereby  improving  it.  But  it  it 
distinguishable  from  learning  and  science; 
and  makes  us  acquainted  with  "the  things 
which  accompany  salvation." 

Secondly.  It  means  not  only  things  reli- 
gious, but  revealed.  "  The  secret  things  be- 
long unto  the  Lord  our  God ;  but  those  things 
which  are  revealed  belong  unto  us,  and  to 
our  children  for  ever,  that  we  may  do  all  the 
words  of  this  law."  This  passage  should  ne- 
ver be  forgotten.  It  would  draw  some  per- 
sons a  little  further  from  the  decrees  of  God, 
and  a  little  nearer  to  his  commands.  The  sa- 
cred writers  prophesy  but  in  part.  Had  every 
thing  been  made  known  in  the  Scripture,  the 
world  could  not  have  contained  the  books  that 
would  have  been  written ;  and  our  attention 
would  have  been  so  divided  and  diffused,  that 
the  one  thing  needful  would  have  been  for- 
gotten. There  are  numberless  subjects,  upon 
which  a  busy  and  curious  mind  would  specu 
late,  concerning  which  the  Word  is  silent 
But  where  God  says  nothing,  we  are  not  to 
be  wise  above  what  is  written.  If  men  will 
conjecture,  let  them  conjecture  without  de- 
vouring much  of  their  time,  or  injuring  their 
temper;  and  without  censoriousness,  self-con- 
ceit, and  positiveness.  He  that  hath  a  dream, 
let  him  tell  a  dream.  What  is  the  chaff  to  the 
wheat !  When  our  Saviour  had  foretold  the 
duty  and  destination  of  Peter;  and  Peter,  not 
satisfied  with  this,  inquired  concerning  John 
—"Lord,  and  what  shall  this  man  do-!"  in- 
stead of  answering  him,  he  reproved  his  im- 
patient and  presumptuous  curiosity:  "  If  1 
will  that  he  tarry  till  I  come,  what  is  that  to 
thee?  follow  thou  me." 


824 


AUGUST  18. 


Thirdly.  It  not  only  means  things  reveal- 
«d ;  but  re\  ealed  things  of  importance.  Every 
thing,  even  in  the  Scripture,  is  not  equally 
momentous  and  interesting.  Some  things  are 
hard  to  be  understood ;  but  then  it  is  not  ne- 
cessary to  be  able  to  understand  them.  Yet 
auch  things  as  these  are  not  without  their 
use,  if  they  make  us  humble,  by  showing  us 
the  limits  of  the  human  understanding ;  and 
lead  us,  while  we  adore  here — to  study  else- 
where. How  many  things  are  there  in  the 
geography,  the  chronology,  the  natural  phi- 
losophy of  the  Scriptures,  in  which  we  may 
be  safely  unversed !  A  man  may  be  able  to 
number  his  days,  60  as  to  apply  his  heart  unto 
wisdom,  without  knowing  when  Antichrist 
will  be  destroyed.  He  may  not  know  what 
creature  Behemoth  was,  or  where  Ophir  was ; 
and  yet  he  may  know  what  is  life  eternal ; 
and  the  way  to  it  he  may  know.  The  Jews* 
had  the  fiery  cloudy  pillar,  not  to  examine, 
but  to  follow.  They  knew  no  more  of  its  es- 
sence at  the  end  of  forty  years  than  at  the 
beginning :  but  it  had  led  them  by  a  right 
Jvay  to  the  city  of  habitation.  There  are 
things  which  concern  the  Lord  Jesus :  and  to 
know  these  is  the  excellency  of  knowledge. 
These  will  make  us  wise  unto  salvation. 
There  are  things  that  are  ornamental  to  a 
Christian — and  these  are  not  to  be  underva- 
lued ;  but  others  are  essential  to  his  very  be- 
ing. Some  things  conduce  to  our  comfort ; 
but  others  involve  even  our  safety.  It  is  de- 
sirable, but  not  equally  necessary,  that  a 
Cnristian  should  be  informed  in  all  these 
truths. 

Fourthly.  With  regard  to  things  of  import- 
ance, it  only  means  a  comparative  knowledge 
of  these  in  our  present  state.  Of  the  God  of 
grace,  as  well  as  of  the  God  of  nature,  we  are 
compelled  to  say — "  How  small  a  portion  is 
known  of  Him !"  What  one  truth  is  there 
that  we  can  trace  back  completely  to  its  rise, 
or  follow  on  to  its  last  outfall]  We  read  of 
things  which  angels  desire  to  look  into ;  of  a 
peace  which  passeth  all  understanding ;  of  a 
joy  unspeakable.  The  love  of  Christ  passeth 
knowledge. 

"The  cross,  the  manger,  and  the  throne, 
Are  big  with  glories  yet  unknown." 

More  we  cannot  concede.  If  Christians 
are  comparatively  ignorant,  they  are  compa- 
"atively  wise.  They  are  children  of  the  light 
tnd  of  the  day.  They  have  an  understanding 
given  them  to  know  him  that  is  true.  Not 
that  they  are  endued  with  a  new  physical 
faculty ;  but  they  have  another  kind  of  know- 
ledge ;  and  it  is  as  superior  as  it  is  peculiar. 
There  is  as  much  difference  between  their 
present  and  their  former  knowledge  as  be- 
tween the  shining  of  the  glow-worm  and  the 
vital  lustre  of  the  sun.  They  have  a  heart  to 
know.  They  see  divine  things,  not  only  in 
!heir  reality,  but  in  their  beauty  and  excel- 


|  lency ;  and  while  this  gives  tnem  a  firmer 
conviction  of  their  certainty  than  they  had 
I  before,  so  it  ga  ins  their  affection  to  them,  and 
I  brings  their  souls  under  their  influence.  Thus 
with  them  the  darkness  is  past,  and  the  true 
light  now  shineth.  They  walk  in  the  light, 
as  he  is  in  the  light  The  secret  of  the  Lord 
is  with  them,  and  he  shows  them  his  cove- 
nant. "  The  natural  man  receiveth  not  the 
things  of  the  Spirit  of  God :  for  they  are  fool- 
ishness unto  him ;  neither  can  he  know  them, 
because  they  are  spiritually  discerned.  But 
he  that  is  spiritual  judgeth  all  things .'" 

Thus  another  reproach  is  rolled  away. 
Christians  are  not  only  considered  as  slaves ; 
as  cowards;  as  the  victims  of  gloom  and  me- 
lancholy ;  but  are  often  despised  or  pitied  a? 
fools.  Vet  are  they  the  wisest  people  in  the 
world.  Their  religion,  from  first  to  last,  is 
wisdom   And  it  is  justified  of  all  her  children 


AUGUST  18. 

"J\fy  voice  shalt  thou  hear  in  the  morning,  (J 
Lord."— Psalm  v.  3. 

Authors  have  found  the  morning  the  bese 
time  for  study  and  composition.  Hence  it  has 
been  called  the  friend  of  the  muses.  It  would 
be  easy  to  prove  that  it  is  equally  a  friend  to 
the  graces  and  the  duties.  It  is  the  finest 
season  for  reflection  and  devotion.  David 
found  it  so;  and  therefore  resolves:  "My 
voice  shalt  thou  hear  in  the  morning,  O 
Lord."  What  voice?  The  voice  of  praise; 
and  the  voice  of  prayer :  the  one  excited  by 
looking  back ;  the  other,  by  looking  forward. 

How  much  is  there  in  the  morning  to  call 
forth  the  voice  of  thanksgiving !  Let  us  think 
of  the  season  we  have  just  passed  through. 
How  many  houseless  creatures  this  night 
have  had  no  place  where  to  lay  their  head ! 
How  many  victims  of  accident  and  disease 
have  been  full  of  tossing  to  and  fro,  until  the 
dawning  of  the  day;  their  beds  have  not  com- 
forted them,  nor  their  couch  eased  their  com 
plaint!  How  many  have  been  deprived  of 
repose  while  attending  their  neighbours, 
friends,  and  relations,  in  sickness  and  sorrow ! 
How  many,  since  the  last  setting  sun,  have 
entered  an  awful  eternity !  How  many,  this 
night,  have  been  cut  off  in  their  sins !  Many 
have  been  terrified,  robbed,  injured,  murdered, 
by  wicked  and  unreasonable  men!  How 
many  have  been  consumed  by  fire,  or  drown- 
ed with  water !  How  many,  this  night,  have 
been  engaged  in  works  of  darkness;  and  wl  o. 
if  any  knew  them,  would  be  in  the  terrors  of 
the  shadow  of  death !  How  many  have  risen 
this  morning  to  pass  the  day  in  anguish !  How 
many  to  suffer  want !  How  many,  who  have 
all  things  richly  to  enjoy,  have  risen  only  to 
live  another  day  without  God  in  the  world '. 
They  lie  down  and  rise  up  like  the  beasts  that 
perish :  God  is  not  in  all  their  thoughts.  And 


AUGUST  lvt. 


22b 


is  it  otherwise  with  us?  What  shall  we  ren- 
der unto  the  Lord  for  all  his  benefits  towards 
us?  Bless  the  I,ord,  O  my  soul,  and  all  that 
is  within  me,  bless  his  holy  name.  O  magnify 
the  Lord  with  me,  and  let  us  exalt  his  name 
together. 

And  with  how  many  of  these  merciful 
nights  have  we  been  favoured  !  Hence,  per- 
haps, we  have  been  so  little  affected  with  the 
goodness  of  God  in  them.  How  strange !  that 
what  increases  the  greatness  of  our  obligation, 
should  diminish  the  sense  of  it !  Yet  it  is  by 
the  interruption,  the  suspension,  the  want  of 
our  comforts,  we  are  made  to  learn  the  value 
of  them.  Let  us  guard  against  this  perverse- 
ness  of  ingratitude.  Let  us  remember,  that 
if  our  mercies  are  common,  they  must  be  nu- 
merous ;  and  if  numerous,  they  multiply  the 
claims  to  our  praise. 

And  shall  our  gratitude  evaporate  in  a  mere 
morning  acknowledgment?  Shall  we  not,  by 
the  mercies  of  God,  dedicate  ourselves  to  his 
service ;  and  be  in  his  fear  all  the  day  long  ? 

And  when  we  think  of  the  day  before  us, 
how  much  is  there  to  awaken  concern !  And 
what  is  our  concern  without  the  attention  of 
God  ?  He  shall  therefore  in  the  morning  hear, 
not  only  the  voice  of  praise,  but  the  voice  of 
prayer. 

Who  is  to  guide  me  through  the  day  upon 
which  I  have  entered  ?  How  much  depends 
upon  one  mistake  in  my  movements !  And 
how  easily  may  I  go  astray  !  The  way  of  man 
is  not  in  himself;  it  is  not  in  man  that  walk- 
eth  to  direct  his  steps.  "Cause  me  to  hear 
thy  lovingkindness  in  the  morning;  for  in 
thee  do  I  trust :  cause  me  to  know  the  way 
wherein  I  should  walk ;  for  I  lift  up  my  soul 
unto  thee." 

Who  is  to  guard  me  through  the  day? 
And  I  am  much  more  exposed  when  awake 
than  when  asleep.  My  soul  is  more  exposed 
—more  exposed  to  sin — and  sin  is  the  greatest 
jvil.  And  what  am  I,  to  resist  a  corrupt 
heart,  a  wicked  world,  and  all  the  powers  of 
darkness  ?  "  Hold  thou  me  up,  and  I  shall  be 
safe.  Be  thou  my  arm  every  morning ;  my 
salvation  also  in  the  time  of  trouble." 

Who  is  to  help  me  through  the  day  ?  I 
have  many  duties  to  discharge.  I  am  to  live 
soberly,  righteously,  and  godly.  I  am  to  walk 
in  wisdom  towards  those  that  are  without :  I 
am  to  speak  the  truth  in  love :  I  am  to  adorn 
the  doctrine  of  God  my  Saviour  in  all  things. 
"  Lord,  without  thee,  I  can  do  nothing.  Let 
thy  grace  be  sufficient  for  me;  and  thy 
strength  made  perfect  in  weakness." 

Who  is  to  give  me  success  in  the  business 
»f  the  day  ?  I  know  I  ought  not  to  be  idle ; 
Dut  to  be  diligently  and  prudently  employed 
in  my  lawful  calling.  Means  are  mine ;  but 
how  much  more  is  necessary  than  my  wis- 
dom and  anxiety !  "  The  blessing  of  the  Lord 
*t  maketh  rich ;  and  he  addeth  no  sorrow  with 
V  "  Except  the  I<ord  build  the  hoc  se,  they 
2F 


labour  in  vain  that  build  it:  except  the  Lord 
keep  the  city*  the  watchmen  waketh  but  in 
vain.  It  is  in  vain  for  me  to  rise  up  early,  to 
sit  up  late,  to  eat  the  bread  of  sorrows :  for 
so  he  giveth  Lis  beloved  sleep." 

Who  is  to  prepare  me  for  the  events  of  the 
day?  And  I  know  not  what  the  day  may 
bring  forth.  Perhaps  I  may  receive  the  most 
unwelcome  intelligence.  Perhaps  I  may  sus- 
tain losses  in  property.  Perhaps  I  may  meet 
with  mortifications  from  my  fellow-creatures ; 
and  be  tried  with  disappointments  in  friends. 
My  child  may  this  day  fall  sick.  The  desire 
of  mine  eyes  may  be  taken  away  with  a 
stroke.  There  may  be  but  a  step  between 
me  and  death.  It  is  wonderful  we  live  a  day 
through.  "  May  I  know  how  to  be  abased,  or 
how  to  abound.  If  in  the  world  I  have  tribu- 
lation, in  the  Saviour  may  I  have  peace.  So 
teach  me  to  number  my  days,  that  I  may  ap- 
ply my  heart  unto  wisdom — That  whether  1 
live,  I  may  live  unto  the  Lord ;  or  whether  1 
die,  I  may  die  unto  the  Lord :  so  that,  living 
and  dying,  I  may  be  the  Lord's." 


AUGUST  19. 
"  I  am  married  unto  you" — Jer.  iii.  14. 

Marriage  is  the  nearest  and  the  most  in- 
timate of  all  human  relations.  It  is  surpassed 
only  by  the  union  between  soul  and  body. 
Here  are  two  persons  meeting  together, 
who  perhaps  never  saw  each  other  some  time 
before ;  yet,  coming  under  the  power  of  this 
ordinance,  are  united  in  a  connexion  that  ex- 
ceeds the  claims  of  nature,  and  the  wife 
becomes  dearer  than  the  dearest  parent. 
"  Therefore  shall  a  man  leave  his  father  and 
his  mother,  and  shall  cleave  unto  his  wife ; 
and  they  shall  be  one  flesh." 

Thus  Christians,  though  once  strangers, 
and  far  off,  become  the  people  of  God,  a  peo- 
ple nigh  unto  him;  yea,  one  with  him,  in  a 
perpetual  covenant  that  shall  not  be  forgot- 
ten.— He  is  not  ashamed  to  own  the  rela- 
tion— "I  am  married  unto  you."  What  is 
supremely  and  essentially  included  in  this 
relation,  when  properly  established  ? 

In  such  a  marriage,  there  is  mutual  love. 
This  love  regards  the  person,  and  not  the  en- 
dowments. And  such  a  love  there  is  between 
God  and  his  people.  It  commenced  on  his 
side  much  earlier  than  on  theirs;  and  his 
love  to  them  produced  their  love  to  him.  For 
love  begets  love :  and  we  love  him,  because 
he  first  loved  us.  Yet  the  love  is  mutual 
and  he  says,  "I  love  them  that  love  me." 

The  same  may  be  said  of  mutual  choice. 
In  a  proper  marriage,  the  parties  freely  elect 
each  other.  God  has  chosen  his  people :  and 
they  have  chosen  him.  For,  though  once 
averse  to  him,  as  their  Lord  and  portion,  they 
are  made  willing  in  the  day  of  his  power ; 
end  this  power  is  not  violence,  but  influence. 


226 


AUGUST  20. 


the  infl  uence  of  wisdom  and  goodness.  He 
works  in  them  to  will  and  to  do  of  his  good 
Dleasure.  He  craws  them,  and  they  run  af- 
jer  him ;  and  they  can  all  say,  from  the  heart, 
•  Whom  have  I  in  heaven,  but  thee  1  and 
vnere  is  none  upon  earth  that  I  desire  beside 
thee." 

In  this  connexion,  there  is  also  confidence 
and  communication.  Where  this  is  wanting, 
the  spirit  of  it  is  materially  injured ;  and  the 
relation  is  very  defectively  maintained.  It  is 
readily  allowed,  that  the  woman  should  not 
carry  on  designs  concealed  from  the  husband ; 
but  is  not  every  thing  here  reciprocal'?  And 
is  he  justified  in  treating  her  with  reserve 
and  silence  1  Yet  there  are  many  wives,  who 
nave  had  no  intimation  of  the  state  of  their 
husband's  affairs,  till  they  have  found  them- 
selves plunged  into  a  condition  overwhelming 
them  with  surprise,  as  well  as  calamity. — 
The  secret  of  the  Lord  is  with  them  that  fear 
him;  and  he  will  show  them  his  covenant. 
And  they,  in  all  their  ways,  acknowledge 
him.  They  pour  out  their  hearts  before  him ; 
they  hide  nothing  from  him. 

There  is,  also,  in  this  alliance,  fellowship 
and  community  of  goods.  However  poor  or 
mean  the  wife  was  before,  she  is  now  raised 
to  a  participation  of  the  husband's  rank  and 
affluence ;  and  however  free  and  independent 
he  was  before,  the  husband  now  enters  into 
all  the  condition  of  the  wife.  And  thus  the 
believer  dedicates  himself  to  God,  with  all  he 
is  and  has.  He  feels  his  cause  his  own ;  he 
deplores  its  reproaches;  he  rejoices  in  its 
success.  And  God  gives  himself,  with  all  he 
is  and  has,  to  the  believer.  In  all  his  afflic- 
tions he  is  afflicted:  and  he  that  toucheth 
him,  toucheth  the  apple  of  his  eye. 

Finally.  There  is  complacency  and  de- 
light As  the  bridegroom  rejoiceth  over  the 
bride,  so  shall  thy  God  rejoice  over  thee.  He 
will  rejoice  over  thee  with  joy  ;  he  will  rest 
in  his  love;  he  will  rejoice  over  thee  with 
singing — 

How  wonderful  is  this!  And  yet  how 
true ! — 

How  blessed  are  the  people  who  are  in 
such  a  case ! — 

Art  thou  in  this  happy,  this  glorious  con- 
dition ]  All  hail !  Thy  Maker  is  thy  hus- 
band. There  was  joy  in  the  presence  of  the 
angels  of  God  the  hour  thou  gavest  thy  con- 
sent to  the  proposals  of  the  Gospel. 

Art  thou  willing  to  be  united  to  him]  His 
ministers  invite  and  woo  thee.  Come — for 
all  things  are  now  ready.  Resemble  not  Is- 
rael, who  would  have  none  of  him :  and  so 
were  given  up.  Behold,  now  is  the  accepted 
time :  behold,  now  is  the  day  of  salvation. 


AUGUST  20. 

'  IK»  going  forth  is  prepared  as  the  morning ; 
and  he  shall  come  unto  us  as  the  rain,  as 


the  latter  and  former  rain  unto  the  earln, 
Hosea  vi.  3. 

"His  going  forth,"  and  "his  coming," 
mean  his  displays  and  his  communications, 
on  behalf  of  those  who  earnestly  and  per- 
severingly  seek  after  him ;  according  to  the 
words  immediately  preceding — "  Then  shall 
we  know,  if  we  follow  on  to  know  the  Lord." 
That  contains  the  assurance  of  their  success. 
Here  is  added  the  illustration  of  it.  It  con- 
sists of  two  images,  equally  beautiful  and  en- 
couraging. 

The  first  derived  from  the  morning — "  His 
going  forth  is  prepared  as  the  morning." 
When  the  morning  is  not  yet  come,  we  fully 
rely  upon  it.  We  know  it  is  coming:  we 
know  it  is  secured  in  the  appointment  of 
Providence,  and  the  arrangements  of  nature. 
It  never  yet  failed ;  and  it  never  will  as  long 
as  the  world  endures.  And  does  not  the  God 
of  all  grace  express  the  immutability  of  his 
counsel,  by  the  certainty  of  this  very  allusion  1 
"Thus  saith  the  Lord;  If  ye  can  break  my 
covenant  of  the  day,  and  my  covenant  of  the 
night,  and  that  there  should  not  be  day  and 
night  in  their  season  ;  then  may  also  my 
covenant  be  broken  with  David  my  servant" 
What  can  hinder  the  approacli  and  the  rising 
of  the  sun  1  And  his  going  forth  is  prepared 
as  surely  as  the  morning. 

And  as  luminously  too.  The  morning 
drives  away  the  darkness,  and  shines  upon 
our  path ;  so  that  we  see  where  we  are ;  and 
how  to  move.  "  If  a  man  walk  in  the  day,  he 
stumbleth  not,  because  he  seeth  the  light  of 
this  world.  But  if  a  man  walk  in  the  night 
he  stumbleth,  because  there  is  no  light  in 
him."  The  Lord  will  come,  and  manifest 
himself  to  his  people.  He  will  show  them 
his  covenant.  He  will  lead  them  into  all 
truth.  And,  with  regard  to  doctrine,  and  ex- 
perience, and  practice ;  and  also  their  interest 
in  the  Divine  favour;  he  will  make  darkness 
light  before  them,  and  crooked  things  straight : 
these  things  will  he  do  unto  them,  and  not 
forsake  them. 

It  is  also  as  delightsome  as  the  morning. 
The  night  is  a  season  of  gloom,  as  it  is  a 
period  of  confinement,  and  danger,  and  fear, 
and  anxiety.  Paul's  mariners,  in  the  storm, 
cast  four  anchors,  and  wished  for  the  day. 
David  refers  to  travellers  and  sentinels,  who 
watch  for  the  morning,  as  the  image  of  his 
waiting  for  the  Lord.  Some  nights  are  less 
cheerless  than  others ;  but,  at  best,  they  have 
only  the  moon  and  stars :  the  sun  is  wanting. 
He  alone  can  make  the  morning :  and  when 
he  comes,  the  birds  sing,  the  lambs  play,  and 
man  partakes  of  the  cheerfulness  that  spreads 
all  around.  "  Truly  the  light  is  sweet ;  and 
a  pleasant  thing  it  is  for  the  eyes  to  behold 
the  sun."  Creatures  are  pleasing;  but  none 
of  them  can  supply  the  place  of  God.  He  is 
our    sun,  as  well    as   our  shield;   and  the 


AUGUST  21. 


227 


language  or  the  gracious  heart  is — "Oh! 
when  wilt  Thou  come  unto  me  1  Thou  alone 
canst  put  my  fears  to  flight  Thou  alone 
canst  inspire  me  with  joy  unspeakable  and 
full  of  glory." 

But  the  morning  comes  not  all  at  once,  hut 
gradually.  What  a  difference  is  there  be- 
tween the  first  glimmerings  of  the  dawn,  and 
the  splendour  of  noon !  So  the  path  of  the 
just  is  as  the  shining  light,  that  shineth  more 
and  more  unto  the  perfect  day. 

The  second  is  derived  from  the  rain — "  He 
•hall  come  unto  us  as  the  rain,  as  the  latter 
and  former  rain  unto  the  earth."  God  asks, 
"  Can  any  of  the  vanities  of  the  Gentiles  send 
rain  I"  He  claims  the  production  as  his  own 
divine  prerogative :  and  justly  wonders  that 
we  do  not  notice  it  more  than  we  do — "  Nei- 
ther say  they  in  their  heart,  Let  us  now  fear 
the  Lord  our  God,  that  giveth  rain ;  both  the 
former  and  the  latter  in  his  season."  In  Judea 
the  rain  was  less  frequent  and  more  periodi- 
cal, than  with  us.  It  peculiarly  fell  after 
autumn  and  spring ;  that  is,  just  after  seed- 
time, and  just  before  reaping :  the  former  to 
soften  the  ground,  and  quicken  the  grain,  and 
aid  the  springing  thereof;  the  latter,  to  fill 
che  corn  in  the  ear,  and  hasten  its  maturity. 

What  would  nature  be  without  rain  1  We 
ire  equally  dependent  on  the  grace  of  God. 
But,  under  the  influences  of  his  Word  and 
Spirit,  we  revive  and  grow  as  the  corn. 
These  influences  are  always  needful ;  but  is 
it  pressing  the  metaphor  to  observe,  that  there 
are  two  seasons  when  they  are  peculiarly  ex- 
perienced ?  The  one  is  connected  v/ith  the 
beginning  of  the  divine  life — this  may  be 
called  the  former  rain.  The  rther,  with  the 
close  of  it — this  may  be  called  *he  latter  rain. 
The  one  is  to  enliven.  The  otner  to  con- 
firm. To  the  "  former,"  many  can  look  back, 
And  ask, 

"Where  ie  the  MesKdne's  I  knew, 
W.en  fi:«t  I  -raw  Ifco  Lord? 
urherp  la  tr>"U  sod-refreshing  view 
Of  jesus  and  nis  Word  ?" 

•-Others  are  lcnging  for  the  "  latter."  Their 
.■salvation  is  nearer  than  when  they  believed. 
But  they  do  not  yet  feel  as  they  wish.  They 
want  more  faith,  more  hope,  more  consolation 
— more  of  all  the  fulness  of  God.  Let  the  last 
showers  descend ;  and  the  appointed  weeks 
of  harvest  come;  and  the  produce  be  brought 
home,  with  "shoutings,  Grace,  grace  unto 
it!" 


AUGUST  21. 

■'  Therefore  his  sisters  sent  unto  him,  saying. 
Lord,  behold  he  -whom  thou  lovest  is  sick." 
John  xi.  3. 

These  words  furnish  several  sources  of  re- 
anark  and  instruction. 
The  first  regards  the  love  of  Jesus.     In  his 


love  to  Lazarus,  there  was  something  pecu- 
liar, and  something  common.  He  loved  him 
with  a  partial,  and  he  loved  him  with  a  divine 
affection.  To  know  Christ  after  the  flesh,  is 
a  privilege  which  has  long  since  ceased ;  and 
to  be  loved  by  him  under  the  advantage  of 
his  humanity,  was  a  favour  restricted  to  few. 
But  there  is,  however,  another  sense  in  which, 
as  he  loved  Lazarus,  so  he  loves  us:  and 
though  we  share  not  in  the  partial  regard  of 
the  friend,  we  are  the  subjects  of  the  divine 
regard  of  the  Saviour.  This  love  commenced 
from  no  excellency  in  ua,  like  the  love  of 
creatures.  It  took  knowledge  of  us,  as  sin- 
ners. It  began  before  the  foundation  of  the 
world.  It  led  him  to  espouse  our  cause,  and 
brought  him  under  an  engagement  to  suffer 
and  die  for  us — His  people  remember  this  love 
more  than  wine. 

The  second  regards  the  affliction  of  La 
zarus — He  "  was  sick."  Sickness  is  one  of 
the  common  calamities  of  life ;  and  it  is  one 
of  the  most  painful  and  trying.  Yet  Lazarus 
was  exercised  with  it,  though  he  was  loved 
of  Jesus.  This  explains  the  nature  of  his  love, 
and  shows  us  that  it  does  not  exempt  its  sub- 
jects from  distress.  It  is  not  the  foolish 
fondness  of  a  father,  who,  when  correction  is 
necessary,  spares  the  child  for  his  crying.  He 
that  thus  "  spareth  the  rod,  hateth  his  son :  but 
he  that  loveth  him,  chastens  him  betimes." 
Could  we  now  see,  as  we  shall  hereafter,  the 
principle,  the  design,  the  alleviations,  the  ad- 
vantages of  the  afflictions  of  the  righteous,  we 
should  perceive  that  they  are  not  only  com- 
patible with  Divine  love,  but  the  fruit,  the 
proof  of  it  "Whom  the  Lord  loveth,  he 
chasteneth  ;  and  scourgeth  every  son  whom 
he  receiveth." 

The  third  regards  the  mission  of  the  sis- 
ters— "  Therefore  the  sisters  sent  unto  Jesus." 
Their  affliction  led  to  this  application.     To 
induce  us  to  send  to  him  is  the  design  of  our 
trials;  for  we  are  too  forgetful  of  him  in  ease 
and  prosperity — "  In  their  affliction  they  will 
seek  me  early."     What  can  we  do  without 
him  then  1     Therefore,  says  the  Teacher,  as 
well  as  the  Chastiser,  "  Call  upon  me  in  the 
day  of  trouble."     And  what  a  solace !  what  a 
relief!    what  a  source  of  support  sanctifica- 
tion  and  deliverance,  is  prayer !    John's  dis- 
ciples therefore,  when  their  master  was  be- 
headed, not  only  took  up  the  body  and  buried 
it  but  "  went  and  told  Jesus."     "  I  will  say 
unto  God,"  was  the  resolve  of  Job,  "do  not 
condemn  me  ;  show  me  wherefore  thou  con- 
tendest  with  me."     And,  says  David,  "  From 
the  end  of  the  earth  will  I  cry  unto  thee  when 
my  heart  is  overwhelmed :  lead  me  to  the 
rock  that  is  higher  than  I."   Thus  it  has  been 
with  all  who  have  heard  the  rod — They  have 
all  said,  "  A  glorious  high  throne  from  the 
beginning  has  been  the  place  of  our  sanctu- 
ary." 

Therefore  his  sisters  sent  unto  him.     It  u 


228 


AUGUST  22, 


pleasing  when,  in  our  natural  relations,  we 
have  spii  itual  friends  who  will  carry  our  cases, 
and  PDread  them  before  the  Lord.  Many  in 
their  sickness  have  connexions  about  them, 
who  are  kind  and  attentive ;  but  they  never 
speak  a  word  to  them  of  their  souls ;  and  never 
administer  to  them  the  cordials  of  the  Gos- 
pel, though  they  often  apply  self-righteous 
opiates  to  stupify  conscience.  They  send  for 
the  physician  and  the  lawyer,  but  do  not  ad- 
dress the  Saviour  for  them.  But  some,  like 
Lazarus,  have  those  who  will  bear  them  upon 
their  minds,  and  call  in  the  aid  of  the  Hope 
of  Israel,  the  Saviour  thereof,  in  the  time  of 
trouble.  And  what  an  encouragement  and 
comfort  is  this  to  those  who  are  scarcely  able 
to  lift  a  thought  to  God  for  themselves ;  whose 
broken  and  distracted  petitions  seem  unworthy 
of  notice ;  and  who  know  that  the  prayer  of 
the  righteous  avail  eth  much  ! 

The  fourth  is,  the  message  they  conveyed 
to  him — "  Saying,  Lord,  behold,  he  whom  thou 
lovest  is  sick."  From  hence1  we  may  learn 
two  things. — First.  The  Lord's  love  gives  us 
encouragement  in  prayer,  and  furnishes  us 
with  our  most  prevailing  plea  in  dealing  with 
him.  They  do  not  say,  he  whom  we  love — 
though  this  was  true.  Nor  he  who  loves  thee 
-though  this  was  true :  but,  he  whom  thou 
lovest.  How  wise,  how  expressive,  was  this ! 
As  much  as  to  say,  "  Hast  not  thou  deigned 
to  regard  him  already  1  Has  not  thy  kind- 
ness for  hirn  raised  our  confidence  in  thee, 
and  our  expectation  from  thee'?  Will  not 
others  turn  their  eyes  towards  thee,  and  see 
whether  thy  friendship  is  like  the  friendship 
of  the  world,  which  leaves  its  dependents  in 
the  hour  of  necessity  and  distress  V  "  A  true 
friend  loveth  at  all  times ;  but  is  born  for  ad- 
versity." We  read  of  pleading  with  God ;  and 
filling  our  mouth  with  arguments.  Our  most 
suitable  and  successful  ones  must  be  derived 
from  himself,  and  especially  from  his  own 
goodness.  "I  plead  nothing  of  my  own — not 
even  my  love  to  thee  :  v 

'  Yet  I  love  thee,  and  ado/e : 
O  for  grace  to  love  thee  more !' 

But  my  love  to  thee  is  weak  and  cold  ;  and 
whatever  it  be,  it  is  the  effect  of  thy  love  to 
me.  I  was  once  a  stranger,  and  an  enemy, 
and  should  have  remained  so  still,  hadst  not 
thou  found  a  way  into  my  heart.  But  thou 
hast  redeemed  me  by  thy  blood.  Thou  hast 
called  me  by  thy  grace.  Thou  hast  opened 
my  blind  eyes;  and  turned  my  feet  into  the 
path  of  peace.  And  after  all  this  love,  wilt 
thou  cast  me  off"?  Couldst  thou  not  have  de- 
stroyed me,  without  showing  me  such  things 
as  these  ?" 

Secondly.  It  is  better  for  us,  when  we 
seek  the  Lord  for  temporal  things,  to  refer 
our  suit  to  his  own  good  pleasure.  I  admire 
the  manner  in  which  these  pious  women  ad- 
dressed him.  They  do  not  prescribe — they 
hardly  petition — they  particularize  nothing 


They  do  not  say,  Lord,  come  .o  his  house- 
Come  immediately — Remove  nis  malady — 
What  will  become  of  us,  if  Lazarus  should 
die !  But  they  state  the  case — and  leave  it  • 
"  Lord,  behold,  he  whom  thou  lovest  is  sick.' 
When,  therefore,  we  have  to  pray  for  deli- 
verance from  some  trouble,  or  the  acquisi- 
tion of  some  outward  favour,  let  us  do  it 
with  modesty  and  reserve.  For  these  bless- 
ings are  promised,  not  absolutely,  but  condi- 
tionally; that  is,  if  they  are  good  for  us: 
and  in  the  very  same  way  they  are  to  be  im- 
plored. We  must  not  desire  them,  if  they 
would  be  hurtful ;  and  they  may  be  injuri- 
ous: and  God  perfectly  knows  whether  this 
would  be  the  result  of  success  and  indul- 
gence. Had  the  Jews  prayed  in  this  man- 
ner, for  flesh,  he  would  not  have  given  them 
their  heart's  desire  ;  and  sent  leanness  into 
their  souls.  What  we  extort,  as  it  were, 
from  God,  by  restless  importunity,  turns  the 
blessing  into  a  curse.  The  feverish  and  in- 
flamed state  of  the  mind,  renders  the  grati- 
fication of  the  craving  dangerous.  We  can- 
not be  too  earnest  with  God  about  spiritual 
blessings :  but  as  to  every  thing  of  a  tempo- 
ral nature,  temperance  of  mind  becomes  us , 
and,  in  resignation  at  his  feet,  we  must  en- 
deavour to  say — "  Here  I  am  ;  let  him  do 
what  seemeth  him  good. 

'  Assure  me  of  thy  wondrous  love, 

Immeasurably  kind : 
And,  Lord,  to  thine  unerring  will 
Be  every  wish  resigned.'  " 


AUGUST  22. 
"  The  word  of  Christ." — Col.  iii.  10. 

So  the  Scriptures  are  called — because  he 
is  the  author ;  and — because  he  is  the  sub- 
ject of  their  contents.  They  are  not  only 
derived  from  the  inspiration  of  his  Spirit ; 
but  they  are  full  of  his  person,  and  charac- 
ter, and  sufferings,  and  glory.  There  is  no- 
thing, perhaps,  admitted  into  them  but  has 
some  relation  to  him.  We  cannot,  in  many 
instances,  trace  this  connexion  at  present : 
but  we  shall  see  more  of  it  when,  in  the 
Church,  the  light  of  the  moon  shall  be  as  the 
light  of  the  sun,  and  the  light  of  the  sun 
shall  be  seven  fold,  as  the  light  of  seven 
days.  And,  perhaps  to  explore  it  perfectly, 
will  be  a  part  of  the  blessedness  and  employ- 
ment of  heaven.  But  when  our  Lord  urged 
his  hearers  to  search  the  Scriptures,  he  said. 
"  They  are  they  that  testify  of  me."  And. 
going  to  Emmaus  with  the  two  disciples. 
"  he  expounded  unto  them,  in  all  the  Scrip 
tures,  the  things  concerning  himself." 

We  may  divide  the  Scriptures  into  six 
parts. 

There  is  the  historical  part.  He  is  the 
substance  of  this.  In  Adam,  we  see  him  the 
head  and  representative  of  his  people.  In 
Noah   as  the  restorer  of  a  new  world.     In 


AUGUST  23. 


229 


l,aac,  as  a  victim  lad  on  the  altar.  In  Jo- 
«eph,  as  a  sufferer  and  a  saviour.  In  Moses, 
as  a  law-giver.  In  Aaron,  as  a  high  priest 
In  Joshua,  as  a  leader  and  commander.  In 
Solomon,  as  the  prince  of  peace.  In  Jonah, 
as  buried,  and  rising  from  the  grave. 

There  is  the  ceremonial  part.  Of  this,  he 
is  the  substance.  He  is  the  body  of  all  its 
shadows,  the  reality  of  all  its  types.  He  is 
the  rock,  a  hose  streams  followed  the  Israel 
of  Gcd.  He  is  the  manna,  the  true  bread  that 
came  down  from  heaven.  In  the  City  of  Re- 
fuge, we  behold  him  as  our  security  from 
avenging  justice.  And  in  every  bleeding 
sacrifice,  as  the  atonement  of  our  sins. 

There  is  the  prophetical  part.  Here  he  is 
all  in  all.  "  To  him  gave  all  the  prophets 
witness."  "  The  testimony  of  Jesus,  is  the 
spirit  of  prophecy." 

There  is  the  promissory  part — And  how 
large  and  glorious  a  portion  of  it  is  filled 
with  exceeding  great  and  precious  promises ! 
What  blessing  can  we  need,  that  is  not  fur- 
nished under  the  pledge  of  a  God  that  can- 
not lie  }  "  But  all  the  promises  of  God  in 
him  are  yea,  and  in  him  Amen,  unto  the 
glory  of  God  by  us." 

There  is  the  practical  part.  To  be  a 
Christian,  is,  to  live,  not  to  ourselves,  but  to 
him  that  died  for  us,  and  rose  again.  Of 
good  works,  his  example  is  the  rule ;  his 
love  is  the  motive ;  his  Spirit  is  the  author. 
He  is  the  altar  on  which,  all  our  sacrifices 
are  to  be  offered.  Prayer  is  asking  in  his 
name.  We  are  to  love  our  wives,  even  as  he 
loved  the  Church,  and  gave  himself  for  it 

There  is  the  doctrinal  part.  And  what  is 
the  great  mystery  of  godliness  1  "  God  was 
manifest  in  the  flesh,  justified  in  the  Spirit, 
seen  of  angels,  preached  unto  the  Gentiles, 
believed  on  in  the  world,  received  up  into 
glory."  Every  doctrine  of  the  Gospel,  as 
treated  by  the  inspired  authors,  leads  to  him. 
If  we  are  justified,  it  is  by  his  righteousness. 
If  we  are  sanctified,  it  is  by  his  Spirit.  If 
the  glory  of  God  shines  forth,  it  is  in  the  face 
of  Jesus  Christ.  Providence  is,  all  power 
given  unto  him  in  heaven  and  in  earth.  The 
whole  of  Christianity  is  called,  "  The  truth 
as  it  is  in  Jesus." 

Take  him  out  of  the  Bible,  and  you  take 
the  sun  out  of  our  world ;  and  the  soul  out 
of  the  body. 

It  is  this  that  so  powerfully  endears  the 
sacred  Volume  to  every  real  Christian.  It 
is  the  word  of  One  he  supremely  loves ;  and 
of  One  he  feels  to  be  infinitely  necessary  to 
all  his  comfort,  and  all  his  hope.  Of  him  he 
can  never  read,  or  hear,  enough. 

O  my  soul !  let  this  word  of  Christ  dwell 
in  thee  richly  in  all  wisdom.  Never  forget 
the  admonition  of  kindness,  as  well  as  of  au- 
thority; "Bind  it  continually  upon  thine 
heart,  and  tie  it  about  thy  neck.  When  thou 
goest  it  shall  lead  thee ;  when  thou  sleep- 
20 


est,    it  shall   keep  thee;   and  when   thou 
awakest,  it  shall  talk  with  thee." 


AUGUST  23. 

"  Wait  on  the  Lord,  and  keep  his  way,  and  he 
shall  exalt  thee  to  inherit  the  land :  when  the 
wicked  are  cut  off,  thou  shalt  see  it" — 
Psalm  xxxvii.  34. 

Here  is  a  twofold  admonition. 

First.  "  Wait  on  the  Lord."  « I  hope  tc 
do  so."  But  are  you  sure  of  this  1  Is  there 
any  thing  in  your  religious  exercises  that 
really  deserves  the  name  of  waiting  on  God  1 
For  persons  may  read  without  attention,  and 
hear  without  faith,  and  sing  without  praise, 
and  pray  without  desire.  They  may  draw 
nigh  to  him  with  the  mouth,  and  honour 
him  with  the  lip,  while  the  heart  is  far  from 
him.  But  God  is  a  Spirit;  and  they  that' 
worship  him,  must  worship  him  in  spirit  and 
in  truth. — "  I  hope  I  do  thus  wait  on  him." 
But  do  you  thus  wait  on  him  sufficiently  ? 
In  the  sanctuary  1  In  the  family  J  In  the 
closet  1  In  all  your  concerns — like  David, 
who  said,  "  On  thee  do  I  wait  all  the  day, 
Lord !" 

Secondly.  "  And  keep  his  way."  This  is 
beautifully  connected  with  the  former. 
Wait — and  work.  Wait — and  walk.  Get 
grace — and  exercise  it.  Persevere  in  the 
use  of  means,  if  present  comfort  be  with- 
holden.  Neither  give  up  the  course  in  which 
you  are  engaged — nor  turn  aside — nor 
stand  still — nor  look  back — nor  seem  to  come 
short;  though  superiors  frown — and  com- 
panions reproach — and  iniquity  abounds — 
and  the  love  of  many  waxes  cold — and  num- 
bers walk  no  more  with  you.  In  all  opposi- 
tion, and  through  every  discouragement,  let 
your  soul  follow  hard  after  God.  Thus  did 
Job ;  and  therefore  he  could  say,  "  My  foot 
hath  held  his  steps;  his  way  have  I  kept, 
and  not  declined.  Neither  have  1  gone  back 
from  the  commandment  of  his  lips  :  I  have 
esteemed  the  words  of  his  mouth  more  than 
my  necessary  food."  So  it  was  also  with 
the  Church.  "  Our  heart  is  not  turned  back, 
neither  have  our  steps  declined  from  thy 
way ;  though  thou  hast  sore  broken  us  in 
the  place  of  dragons,  and  covered  us  with 
the  shadow  of  death."  We  have  enough  to 
animate  us  to  hold  on — "  After  two  days  will 
he  revive  us :  in  the  third  day  will  he  rais3 
us  up,  and  we  shall  live  in  his  sight.  Then 
shall  we  know  if  we  follow  on  to  know  the 
Lord.  His  going  forth  is  prepared  as  the 
morning ;  and  he  shall  come  unto  us  as  the 
rain,  as  the  latter  and  former  rain  unto  the 
earth." 

Here  is  a  twofold  promise. 

First.  "He  shall  exalt  thee  to  inherit 
the  land."     God  is  the  source  of  all  eleva- 


230 


AUGUST  24. 


•ion  and  honour.  He  raised  the  Jews  to 
the  possession  of  Canaan,  the  glory  of  all 
lands.  He  dignifies  Christians  with  a  title 
to  a  better,  even  a  heavenly  country ;  where, 
"with  kings,  are  they  upon  the  throne." 
He  advances  them  here,  as  well  as  here- 
after. For  he  is  "  the  glory  of  their  strength, 
and  in  his  favour  their  horn  is  exalted." 
And  he  exalts  them  not  only  with  regard  to 
spiritual,  but  temporal  things.  For  "the 
meek  shall  inherit  the  earth."  Not  that  all 
of  them  are  rich  and  great  in  the  world. 
So  far  from  it,  they  are  commonly  a  poor 
and  an  afflicted  people.  Not  that  every 
thing  is  actually  in  their  possession,  or  that 
they  have  a  civil  right  to  it.  Dominion  is 
not  founded  in  grace :  but  security  is ;  peace 
is ;  contentment  is ;  happiness  is.  And  as 
to  covenant  interest,  and  enjoyment,  and 
improvement,  "  all  things  are  theirs." 

Secondly.  "When  the  wicked  are  cut 
off,  thou  shalt  see  it."  And  they  will  be 
cut  off*  They  are  often  cut  off,  even  in 
life,  from  their  places,  and  riches,  and  pros- 
pects. At  death  they  are  cut  off  from  all 
their  possessions  and  comforts :  for,  poor  as 
their  portion  here  is, 

"  'Tis  all  the  happiness  they  know." 

Ye?.,  tuey  are  then  cut  off  from  all  the  means 
of  grace,  and  the  hopes  of  mercy.  In  the 
last  day  they  will  be  cut  off  from  "  the^re- 
eurrection  of  life ;"  and  before  the  assem- 
bled world,  they  will  hear  the  Judge  irre- 
versibly excluding  them  from  himself,  the 
source  of  all  happiness — "  Depart,  ye  cursed, 
into  everlasting  fire,  prepared  for  the  Devil 
and  his  angels." 

Dreadful  as  the  ruin  is,  there  is  nothing 
in  it  to  alarm  the  praying  and  persevering 
believer.  He  will  have  no  share  in  it.  The 
vengeance  that  falls  and  crushes  the  foe, 
will  not,  cannot  touch  the  friend.  He  will 
only  be  a  spectator ;  and  strange  as  it  may 
now  seem,  the  sight  will  not  affect  his 
happiness.  But  is  it  necessary  to  go  further ; 
and  represent  it  as  a  source  of  pleasure  and 
delight  ]  Surely  it  is  enough  that  he  will 
see  it,  and  adore  the  mercy  that  graciously 
saved  him :  and  acquiesce  in  the  justice  that 
righteously  condemns  others. 

As  the  saint  will  only  see  the  destruction 
of  the  wicked ;  so  the  sinner  will  see  the 
salvation  of  the  righteous,  and  not  partake 
of  it.  But  to  see  such  a  blessedness ;  to  see 
what  was  once  within  his  own  reach,  and 
is  now  enjoyed  by  others,  must  be  a  source 
of  the  keenest  anguish.  Such  was  the  dis- 
play of  plenty  to  the  interdicted  nobleman 
at  the  gate  of  Samaria :  "  Behold,  thou  shalt 
see  it  witn  thine  eyes :  but  thou  shalt  not 
eat  thereof"  And  we  know  who  has  said, 
"There  shall  be  weeping  and  gnashing  of 
teeth,  when  ye  shall  see  Abraham,  and 
Isaac,  and  Jacob,  and  all  the  prophets,  in 


the  kingdom  of  God,  and  you  yourselves 
thrust  out." 


AUGUST  24. 

"  Smite  the  shepherd,  and  the  sheep  shall  be 
scattered :  and  I  ivill  turn  mine  hand  upon 
the  little  ones" — Zech.  xiii.  7. 

We  know  who  this  Shepherd  was.  God 
speaks  of  him  in  the  former  part  of  the 
verse,  as  "  his  fellow ;"  and  calls  him  "  his 
shepherd."  He  was  God's  shepherd,  be- 
cause he  appointed  him  to  take  the  charge 
of  his  Church,  and  to  perform,  on  their  be- 
half, all  the  duties  implied  in  the  pastoral 
office.  Hence  it  was  foretold  of  him,  "  He 
shall  feed  his  flock  like  a  shepherd ;  he  shall 
gather  the  lambs  with  his  arm,  and  carry 
them  in  his  bosom,  and  shall  gently  lead 
those  that  are  with  young."  This  charactei 
the  Saviour  applied  to  himself,  with  an  at- 
tribute of  distinction:  "I  am  the  good  shep- 
herd." Paul  styles  him,  "  that  great  shep- 
herd of  the  sheep."  Peter  calls  him,  "  the 
chief  shepherd,"  and  "the  Shepherd  and 
Bishop  of  souls." — Let  the  language  of  my 
heart  be — "  Tell  me,  O  thou  whom  my  soul 
loveth,  where  thou  feedest,  where  thou 
makest  thy  flock  to  rest  at  noon. 

'  'Tis  there,  with  the  lambs  of  thy  flock, 

There  only  I  covei  to  rest; 
To  lie  at  the  foot  of  tns  rock, 

Or  rise  to  be  hid  in  thy  breast: 
'Ti3  there  I  would  always  abide, 

Nor  ever  a  moment  depart ; 
Preserv'd  evermore  at  thy  side, 

Eternally  hid  in  thine  heart.' 

He  was  to  be  "  smitten."  Every  one  thai 
enters  this  vale  of  tears  is  a  sufferer.  But 
he  was  "  a  man  of  sorrows ;"  and  could  say, 
"  Behold,  and  see  if  there  be  any  sorrow  like 
unto  my  sorrow,  which  is  done  unto  me, 
wherewith  the  Lord  hath  afflicted  me  in  the 
day  of  his  fierce  anger."  For,  though  he 
suffered  from  devils,  who  had  their  hour  and 
power  of  darkness ;  and  though  he  suffered 
from  men,  for,  against  him,  both  Herod  and 
Pontius  Pilate,  with  the  Gentiles,  and  the 
people  of  Israel,  were  gathered  together— 
yet  it  was  only  to  do  whatsoever  his  hand 
and  his  counsel  determined  before  to  be  done. 
It  pleased  the  Lord  to  bruise  him.  He  put 
him  to  grief.  When,  therefore,  the  Jews 
esteemed  him  stricken,  smitten  of  God,  and 
afflicted,  they  were  right  in  the  fact,  but 
mistaken  in  the  cause.  They  supposed  he 
suffered  for  guilt;  and  he  did  thus  suffer; 
but  the  guilt  was  not  his  own.  "  He  waa 
wounded  for  our  transgressions,  he  was 
bruised  for  our  iniquities :  the  chastisement 
of  our  peace  was  upon  him :  and  with  his 
stripes  we  are  healed."  Here  let  me  con- 
template the  evil  of  sin  in  the  sufferings  of 
this  divine  Victim.  And  here  let  me  dwell 
on  that  love,  which  passeth  knowledge,  that 


AUGUST  25. 


231 


led  hhn,  all-innocent  as  he  was,  voluntarily 
to  become  a  sacrifice  on  our  behalf ;  and  to 
suffer,  the  just  for  the  unjust,  that  he  might 
bring  us  unto  God.  The  glory  of  the  Gos- 
pel ;  the  hope  of  the  sinner  ;  the  triumph  of 
the  believer — all  lies  here — "It  is  Christ 
that  died." 

It  was  a  sad  thing  that  his  own  disciples 
should  abandon  him,  at  the  very  moment  he 
was  going  to  die  for  them,  and  after  all  their 
professions  of  determined  adherence  to  him. 
But  when  the  shepherd  was  smitten,  "  the 
eheep  were  scattered."  In  this  desertion, 
he  was  not  taken  by  surprise ;  for  he  had 
previously  said,  "  Behold,  the  hour  cometh, 
yea,  is  now  come,  that  ye  shall  be  scattered 
every  man  to  his  own,  and  shall  leave  me 
alone."  Yet  how  much  he  felt  it,  may  be 
inferred  from  his  lamentation  and  complaint : 
"  I  looked  for  some  to  take  pity,  but  there 
was  none;  and  for  comforter,  but  I  found 
none."  Let  not  his  people  count  it  a  strange 
thing,  if  they  are  betrayed  or  forsaken.  It 
should  remind  them  of  the  fellowship  of  his 
sufferings. 

Bat  behold  an  instance  of  forgiving  mercy 
anJ  renewing  grace — "And  I  will  turn 
mine  hand  upon  the  little  ones."  His  dis- 
ciples were  little  in  the  eyes  of  the  world ; 
and  les3  in  their  own.  They  were  few  in 
number,  and  poor  in  condition.  They  were 
weak  in  faith  and  fortitude ;  and  were  now 
dismayed,  and  desponding.  But  he  did  not 
give  them  over  unto  death.  He  knew  their 
frame ;  he  remembered  that  they  were  dust 
As  soon  as  he  was  risen  from  the  dead,  he 
appeared  to  them — not  clothed  in  terror,  but 
saying,  "  Peace  be  unto  you."  He  exerted 
again  the  powerful  influence  of  his  Holy 
Spirit  He  renewed  them  again  unto  re- 
pentance. He  established  their  faith  and 
hope.  He  gave  them  enlarged  views,  and 
fresh  courage :  so  that  they  were  ready  to 
suffer  and  die  for  his  name. 

Surely  a  bruised  reed  will  he  not  break ; 
and  smoking  flax  will  he  not  quench,  till  he 
send  fortli  judgment  unto  victory.  And  in 
his  name  shall  the  Gentiles  trust 


AUGUST  25. 

"  O  thou  that  hearest  prayer,  unto  thee  shall 
alljlesh  come." — Psalm  lxv.  2. 

We  have  no  claims  upon  God ;  and  are  not 
worthy  of  the  least  of  all  his  mercies.  It  is 
therefore  surprising  that  he  should  hear 
prayer  at  all.  But  he  glories  in  it ;  and  by 
nothing  is  he  so  much  distinguished.  He  de- 
rives his  fame,  his  character,  from  it — "  O 
thou  that  hearest  prayer !" 

And  we  need  not  wonder  at  this,  when  we 
consider— How  constantly  he  has  heard 
orayer ;  ever,  ever  since  men  began  to  call 
apon  the  fl*.tr.e  of  che  Lord. — And  how  many 


prayers  he  has  heard.  If  we  are  to  pray 
without  ceasing,  the  prayers  of  one  indivi- 
dual will  be  very  numerous.  What  then,  is 
the  aggregate  multitude,  that  has  been  offer- 
ed by  all  the  millions  that  ever  sought  his 
face ! — And  how  largely  he  answers  prayer. 
He  gives  grace  and  glory,  and  withholds  no 
good  thing  pertaining  to  life  and  godliness. — 
And  how  readily  he  answers  prayer.  "  Be- 
fore they  call,"  says  he,  "  I  will  answer ;  and 
while  they  are  yet  speaking,  I  will  hear." — 
And  how  certainly  he  hears  prayer.  We 
have  his  promises,  which  are  firmer  than  the 
earth  and  the  heavens.  It  may  not  be  easy 
to  ascertain  when,  or  how,  he  answers  us,  as 
the  God  of  our  salvation :  but  this  we  know, 
that  he  cannot  deny  us,  without  denying  him- 
self. He  cannot  lie :  and  he  has  said,  "  Ask, 
and  it  shall  be  given  you ;  seek,  and  ye  shall 
find  ;  knock,  and  it  shall  be  opened  unto  you : 
for  every  one  that  asketh  receiveth ;  and  he 
that  seeketh,  findeth ;  and  to  him  that  knock- 
eth,  it  shall  be  opened." 

What  should  be  the  influence  of  this  glori- 
ous truth  ?  "  Unto  Thee  shall  all  flesh  come." 
If  these  words  had  stood  separately,  we 
should  have  taken  them  as  affirming,  that  all 
flesh  would  come  to  him  at  the  last  day  to  be 
judged.  But  the  reference  is  not  to  God  on 
the  judgment-seat  but  on  the  mercy-seat: 
and  it  is  well  that  we  can  kneel  at  the  latter, 
before  we  can  stand  at  the  former.  The 
meaning  is,  that  men  shall  seek  to  him  in 
prayer.  And  not  some,  but  many.  Not 
many,  but  all.  Surely  here  is  nothing  less 
than  a  prophecy  of  the  calling  of  the  Gen- 
tiles. Not  only  shall  the  seed  of  Jacob,  his 
chosen,  seek  unto  him;  but  those  also  that 
were  strangers  to  the  commonwealth  of  Is- 
rael, and  without  God  in  the  world,  crying 
only  unto  idols  that  could  not  save.  The 
Jews,  in  latter  times,  were  carnal,  and  selfish, 
and  averse  to  the  extension  of  their  privi- 
leges :  but  the  more  ancient  and  spiritual  of 
their  nation  rejoiced  in  the  prospect  of  it 
And  they  had  intimations  from  the  beginning, 
that  the  Gentiles,  also,  should  be  fellow-heirs, 
and  of  the  same  body,  and  partakers  of  the 
promise  of  Christ  by  the  Gospel — "  All  na- 
tions whom  thou  hast  made  shall  come  and 
worship  before  thee."  "  My  house  shall  be 
called  the  house  of  prayer  for  all  people." 

If  the  practice  here  insured  is  to  result 
from  the  character  here  expressed,  the  charac- 
ter must  be  known.  "  For  how  can  they  call 
upon  him,  in  whom  they  have  not  believed  1 
And  how  can  they  believe  on  him,  of  whom 
they  have  not  heard?"  Accordingly,  it  is 
said,  "  From  the  rising  of  the  sun,  even  unte 
the  going  down  of  the  same,  my  name  shall 
be  great=among  the  Gentiles;  and  in  every 
place  incense  shall  be  offered  unto  my  name, 
and  a  pure  offering." 

And,  to  notice  this  more  personally,  we  see 
of  what  importance  it  is  to  entertain  eneou- 


232 


AUGUST  26. 


raging  views  of  God.  Confidence  in  his  mer- 
cy and  grace,  will  alone  draw  us  into  his  pre- 
sence. And  therefore  the  ground  of  this 
confidence  must  be  firm  and  obvious. 

Much  advantage,  also,  upon  this  principle, 
must  result  from  reviews  of  our  own  expe- 
rience of  his  goodness.  All  success  is  ani- 
mating, especially  in  prayer.  "Because  he 
hath  inclined  his  ear  unto  me,  therefore  will 
I  call  upon  him  as  long  as  I  live." 

— Let  me  come  to  him  among  all  those 
that  are  coming.  And  let  me  come  imme- 
diately. For  there  is  a  time  when  he  will 
not  hear  prayer.  "  Then  shall  they  call  upon 
me,  but  I  will  not  answer ;  they  shall  seek 
me  early,  but  they  shall  not  find  me." 


AUGUST  26. 

"  Yea,  I  will  betroth  thee  unto  me  in  righteous- 
ness, and  in  judgment,  and  in  lovingkind- 
nesses,  and  in  mercies." — Hosea  ii.  19. 

In  the  covenant  of  grace,  there  is  God's 
part,  and  there  is  our  part.  But  God — or  it 
would  never  be  accomplished,  undertakes  for 
the  latter  as  well  as  the  former.  He  engages 
to  do  all  that  is  necessary  Jbr  his  people,  and 
— in  them. 

Here  is  the  nature  of  the  connexion  he 
will  establish  with  them — "  I  will  betroth 
thee  unto  me."  And  the  manner  of  it — "  In 
righteousness,  and  in  judgment,  and  in 
lovinghindnesses,  and  in  mercies." 

First.  I  will  do  it,  says  He — in  righteous- 
ness. He  is  holy  in  all  his  ways,  and  righte- 
ous in  all  his  works.  But  the  soul  that  sin- 
neth,  it  shall  die.  Righteousness,  therefore, 
seems  to  require  that  he  should  punish  them, 
rather  than  admit  them  into  his  favour.  And 
awakened  souls  want  to  see  a  way  in  which 
God  is  just,  as  well  as  the  justifier.  And  he  has 
provided  for  this ;  and  he  tells  us  in  the  Gospel, 
that  though  sin  is  pardoned,  it  is  also  condemn- 
ed ;  and  that  though  the  transgressor  escapes, 
the  curse  falls  upon  another,  who,  by  bearing  it 
himself,  redeems  us  from  it,  and  is  the  end  of 
the  law  for  righteousness  to  every  one  that 
believeth.  The  law,  therefore,  instead  of  be- 
ing injured,  is  magnified,  and  made  honoura- 
ble ;  and  even  more  glorified  than  it  would 
have  been  by  the  destruction  of  the  sinner. 
In  the  sinner's  destruction,  justice  would  have 
been  always  satisfying,  but  never  satisfied. 
Whereas  the  satisfaction  was  now  completed 
at  once,  "  by  the  one  offering  up  of  himself." 
Then  also  justice  would  only  have  been  dis- 
played passively ;  but  now  it  is  displayed  ac- 
tively too.  Then,  it  would  have  been  displayed 
only  in  them;  but  now,  it  is  also  displayed 
by  them.  Then,  they  would  have  hated,  and 
cursed  it  for  ever ;  now,  they  love  it,  and  de- 
light tc  extol  it  For  righteousness  here  is 
lot  to  be  taken  only  for  the  way  in  which  he 


makes  the  guilty  just,  but  the  way  in  whicli 
he  makes  the  depraved  holy.  This  comes 
from  the  same  gracious  agency ;  and  is  equally 
necessary  with  the  former ;  as  he  could  not 
admit  them  to  communion  with  himself 
while  in  a  state  of  sin — For  "  how  can  two 
walk  together  except  they  be  agreed  ?"  And 
"what  fellowship  hath  righteousness  with 
unrighteousness !" 

Secondly.  In  judgment.  The  heathens 
placed  Mercury,  the  god  of  wisdom,  by  the 
side  of  Venus,  the  goddess  of  marriage  :  and 
for  good  reason;  since  there  is  nothing  in 
which  judgment  is  so  needful.  Yet  few 
things  are  entered  upon  with  so  little  discre- 
tion and  reflection.  Hence  the  wretched  con- 
sequences that  ensue.  What  can  be  expect- 
ed from  those  hasty  and  thoughtless  matches, 
in  which  adaptation,  age,  temper,  and  even 
piety,  are  all  overlooked  1 — But  the  Lord  is  a 
God  of  knowledge :  he  knows  what  he  does ; 
and  why  he  does  it.  He  has  reasons,  which 
justify  the  measure  to  his  own  infinite  under- 
standing. Hence  salvation  is  called  hia 
counsel ;  in,  which  also  he  is  said  to  abound 
towards  us  in  all  wisdom  and  prudence.  And 
this  is  true,  not  only  as  to  the  contriving  and 
procuring  of  it ;  but  also  as  to  the  applying. 
The  place,  the  time,  the  manner,  the  means 
of  their  conversion,  will  all  evince,  when 
known  that  his  work  is  perfect,  and  his  ways 
judgment.  We  see  but  little  of  this  now. 
Yet  there  are  openings  into  it  which  carry 
the  mind  away  in  contemplation  and  surprise ; 
and  which  assure  us  much  more  remains  for 
our  discovery  and  rapture  in  the  world  of 
light.  This  applies  also  to  his  people,  as 
well  as  to  God.  Their  choosing  him,  and 
consenting  to  his  gracious  proposals,  will  bear 
examination.  It  is  wisdom:  and  wisdom 
which  is  justified  of  all  her  children.  The 
world  may  censure ;  but  they  are  able  to  give 
a  reason  of  the  hope  that  is  in  them.  The 
spiritual  judgeth  all  things,  though  he  him- 
self is  judged  of  no  man. 

Thirdly.  In  lovingkindness.  Without 
this,  it  were  better  for  persons  never  to  come 
together.  The  parties  mutually  need  it ;  and 
need  it  daily.  They  should  be  filled  with 
tenderness,  to  bear  and  sympathize  with  each 
other ;  and  the  law  of  kindness  should  rule  in 
all  their  looks,  words,  and  actions.  This  ia 
seldom  wanting  on  the  female  side.  Their 
love  is  not  only  more  pure  and  disinterested  ; 
but  more  fervent  and  undeclining ;  and  better 
prepared  to  endure  privations  and  sacrifices. 
Men  are  fond  of  power  and  authority ;  and 
therefore  they  are  commanded,  not  to  govern 
them — this  they  will  do  readily  enough ;  but 
to  love  their  wives,  and  not  to  be  bitter  against 
them.  God  says  to  his  Church  ;  "  You  shall 
find  me  full  of  tenderness  and  compassion.  I 
know  your  frame,  and  remember  that  you  are 
dust.  I  will  pity  your  infirmities,  and  spare 
vou.     If  I  afflict,  it  shall  not  he  willingly.    Ii 


AUGUST  27. 


I  chide,  1  will  not  contend  for  ever.  I  will 
look  to  the  heart,  and  judge  you  according  to 
your  meaning,  and  your  desires." — It  would 
seem  strange  to  apply  the  exercise  of  this 
quality  to  them,  as  well  as  to  Him.  Kind- 
ness towards  God  seems  too  low  an  expres- 
sion ;  but  he  himself  has  sanctioned  it;  "I 
remember  thee,  the  kindness  of  thy  youth, 
and  the  love  of  thine  espousals,  when  thou 
wentest  after  me  in  the  wilderness,  in  a  land 
that  was  not  sown."  Every  thing  they  do 
for  him,  he  takes  kind  at  their  hand :  and 
their  ingenuous  disposition  will  make  them 
fearful  of  grieving  his  holy  Spirit;  and  anxious 
to  walk  "worthy  of  him  unto  all  pleasing." 

Fourthly.  In  mercies.  This  is  distinguish- 
able from  the  former.  That  was  the  effect ; 
this  shows  the  cause ;  and  it  is  mentioned,  in 
addition  to  lovingkindness,  to  remind  us  that 
all  we  possess,  or  expect,  springs  solely  from 
the  free  and  undeserved  grace  of  God ;  and 
also  to  meet  those  discouragements  to  which 
we  are  always  liable,  from  a  sense  of  our  un- 
worthiness  and  ill-deservings.  There  is  not 
a  just  man  on  earth  that  liveth  and  sinneth 
not.  In  many  things  we  offend  all.  What 
humiliations  must  a  Christian  feel,  when  he 
reviews  even  his  Sabbaths,  and  holy  commu- 
nions !  and  when  he  compares  his  proficiency 
with  his  obligations  and  advantages !  But 
God  will  not  cast  away  his  people  ;  but  have 
mercy  upon  tham  according  to  the  multitude 
of  his  tender  mercies.  This  is  children's 
bread;  and  the  children  cf  God  will  not,  cannot 
abuse  it.  Yea,  the  more  they  are  persuaded 
of  this  truth,  the  more  holy,  and  cheerful,  and 
vigorous  they  will  be  in  the  performance  of 
duty.  Grass  that  grows  in  orchards,  and 
under  trees,  is  of  a  sour  quality  :  it  wants  the 
sun.  Fruits  that  grow  in  the  sun  are  richer 
and  riper  than  those  which  grow  in  the 
shade.  The  best  frame  we  can  be  in,  is  to  be 
upholden  by  a  free  spirit,  and  to  act  under  a 
full  sense  of  our  divine  privileges.  Let  us 
therefore  sing  of  the  mercy  of  the  Lord  for 
ever,  and  if  he  ever  seems  to  have  forgotten 
to  be  gracious,  let  us  plead  with  him,  and  say, 
"  Where  is  thy  zeal,  and  thy  strength,  the 
sounding  of  thy  bowels,  and  of  thy  mercies 
towards  me  1  Are  they  restrained  1" — Here 
again  the  import  includes,  not  only  that  we 
receive  mercys  but  exercise  it,  not  towards 
Him  personal.1  v — this  is  impossible,  and  he 
needs  it  not  But  his  creatures  need  it ;  his 
peopie  need  it.  And  what  is  done  to  them, 
he  will  consider  as  done  to  himself.  And 
what  bo  just  and  proper,  as  that  they  who  are 
forgiven,  shoulu  lorgive  ?  And  that  they  who 
live  by  mercy,  should  be  merciful'! 


AUGUST  27. 

'—Heirs."— Titus  iiL  7. 

I»  we  properly  observe  those  who  art} 
2G  20* 


Christians  indeed,  we  shall  find  in  them  a 
peculiarity  that  distinguishes  them  from,  and 
an  importance  that  ranks  them  above,  all 
other  creatures.  What  an  assemblage  of 
qualities,  excellences,  and  advantages,  must 
they  possess,  to  do  any  thing  like  justice  to 
the  various  and  numberless  representations, 
by  which  they  are  held  forth  to  our  view  and 
admiration  in  the  Scriptures  of  Truth  !  Let 
me  contemplate  them  under  the  character  of 
heirs. 

As  such,  we  may  consider  them  in  the 
grandeur  of  their  estate.  A  man  may  be  an 
heir  to  a  cottage,  or  a  large  domain,  or  even 
a  throne.  But  what  is  the  inheritance  ot 
Christians!  In  one  place  they  are  called 
"heirs,  according  to  promise."  In  another, 
"  heirs  of  the  grace  of  life."  In  another, 
"heirs,  according  to  the  hope  of  eternal  life." 
In  another,  "  heirs  of  salvation."  In  another, 
"  heirs  of  the  kingdom,  which  the  Lord  hath 
promised  to  them  that  love  him."  Paul  prays 
that  the  Ephesians  may  be  enlightened  to 
know  it ;  and  speaks  of  "  the  hope  of  their 
calling;"  and  "the  riches  of  the  glory  of  his 
inheritance  in  the  saints."  The  inheritance 
of  the  worldling,  who  has  his  portion  in  this 
life ;  the  inheritance  of  the  Jew,  in  Canaan ; 
the  inheritance  of  Adam,  in  Paradise ;  the 
inheritance  of  angels,  in  heaven ;  all  come 
far  short  of  the  believer's  expectation.  At 
present,  it  cannot  be  fully  either  described 
or  conceived — It  doth  not  yet  appear  what 
we  shall  be. 

We  may  consider  them  in  the  solidity  of 
their  title.  No  person  ever  had  a  claim  to 
an  estate  so  clear  and  decisive  as  the  Chris- 
tian has  to  his  inheritance.  He  may  not, 
indeed,  be  certain  of  it  in  his  own  mind. 
There  is  a  difference  between  a  right,  and 
the  perception  of  it.  An  heir,  by  reason  of 
his  tender  age,  or  infirmity,  or  disorder,  may 
be  unconscious  of  what  awaits  him.  And 
Christians  may  be  ignorant  and  fearful.  They 
may  condemn  themselves,  when  God  has 
justified  them  freely  from  all  things:  and 
they  may  conclude  that  they  have  no  part 
nor  lot  in  the  matter,  while  yet  their  title  is 
as  valid  as  the  word  and  oath  of  God  can 
make  it  It  is  also  perfectly  inseparable  from 
the  birth  that  makes  them  new  creatures ;  for 
they  are  born  of  God;  and,  "  if  children,  then 
heirs;  and  joint-heirs  with  Jesus  Christ;" 
and,  being  one  with  him,  their  heirship  is  as 
undeniable  as  his. 

We  may  view  them,  also,  in  the  certainty 
of  their  possession.  An  heir  who  has  had 
the  clearest  and  fullest  title  to  an  estate,  has 
yet  never  enjoyed  it  To  take  possession  of 
it  perhaps  he  had  to  cross  the  sea,  and  was 
wrecked.  Or  he  travelled  by  land,  and  was 
murdered.  Or,  in  reaching  maturity,  he  fell 
a  prey  to  one  of  the  many  diseases  to  which 
humanity  is  liable.  Or,  if  he  was  preserved, 
the  estate  v  as  destroyed :   for  there  is  no 


234 


AUGUST  28. 


place  of  security  on  earth.  Or,  if  the  es- 
tate was  not  destroyed,  it  was  usurped,  and, 
by  fraud  and  villany,  alienated  from  its  law- 
ful owner.  How  many  figure  away,  only  in 
the  rights  of  others !  But  what  shall  hinder 
the  Christian  from  realizing  his  hope  1  His 
inheritance  is  incorruptible  and  undefiled,  and 
fadeth  not  away,  reserved  in  heaven  for  him, 
where  danger  never  comes.  And  the  heir  is 
as  safe  as  the  estate ;  being  "  kept  by  the 
power  of  God,  through  faith,  unto  salvation." 

But  observe  these  heirs  in  the  circum- 
stances of  their  minority.  For  there  is  a 
period  of  nonage :  and  "  the  heir,  as  long  as 
he  is  a  child,  differeth  nothing  from  a  servant, 
though  he  be  lord  of  all ;  but  is  under  tutors 
and  governors  until  the  time  appointed  of  the 
father."  Before  this  season  arrives,  he  must 
submit  to  many  restraints,  not  pleasant  to  his 
feelings,  and  the  reasons  of  which  he  cannot 
fully  appreciate.  Yea,  there  may  be  cases  in 
which  he  may  even  be  constrained  to  borrow 
from  a  domestic  or  neighbour,  who  has  none 
of  his  expectancy.  And  Christians  must  not 
reckon  that  their  present  indulgences  will 
equal  their  future  reversions.  They  are  now 
under  a  course  of  discipline,  in  which  they 
must  exercise  self-denial,  and  appear  less  fa- 
voured than  many  around  them.  But  they 
rejoice  in  hope — and  not  only  so — but,  as  the 
heir  has  something  more  from  his  estate  than 
the  prospect  of  it;  as  he  has  education  and 
attendance  becoming  his  rank;  and  remit- 
tances, to  enable  him  to  live  answerable  to 
his  destination :  so  Christians  have  now  sup- 
plies from  their  riches  in  glory ;  and  are  train- 
ing up,  under  a  divine  teacher,  for  the  sublime 
spheres  they  are  to  fill ;  and  their  ministering 
spirits  do  always  behold  the  face  of  our  hea- 
venly Father. 

And  what  is  the  deportment  that  becomes 
these  heirs?  It  ought  to  be  ennobled.  Holi- 
ness is  the  true  dignity  of  the  soul ;  and  sin, 
its  vilest  degradation.  They  are,  therefore, 
to  "have  no  fellowship  with  the  unfruitful 
works  of  darkness;  but  rather  reprove  them" 
— And,  oh  !  the  infinite  delicacy  of  the  Gospel ! 
They  are  to  "  abstain  from  the  very  appear- 
ance of  evil."  It  ought  to  be  humble  and 
grateful.  They  were,  by  nature,  only  child- 
ren of  wrath.  If  their  relation  is  glorious,  it 
is  derived  entirely  from  grace.  There  were 
difficulties  in  the  way  of  their  adoption,  which 
God  alone  could  remove — "  I  said,  How  shall 
I  put  thee  among  the  children,  and  give  thee 
a  pleasant  land,  a  goodly  heritage'1"  But  he 
removed  these  obstacles  by  the  sacrifice  of 
his  own  Son,  and  the  renovation  of  his  own 
Spirit ;  and,  poor  and  vile  as  they  were,  he 
raised  up  the  poor  out  of  the  dust,  and  lifted 
the  needy  from  the  dunghill,  to  set  them  with 
princes,  even  the  princes  of  his  people.  It 
nuafht  to  be  very  cheerful  and  happy — 

"  A  hope  so  much  divine. 
May  trials  well  endure." 


But  so  inferior  are  natural  things  to  spi- 
ritual, that,  when  the  one  are  applied  to  the 
illustration  of  the  other,  they  teach  us  as 
much  by  contrast  as  by  comparison.  What, 
then,  is  the  difference  between  these  and 
earthly  heirs !  In  other  cases,  the  inheritance 
is  diminished  by  the  numbers  of  co-heirs. 
Here,  the  multitude  of  partakers,  instead  of 
injuring,  increases  the  blessedness  of  each 
possessor.  In  other  cases,  the  father  dies  be- 
fore the  child  inherits.  Here,  the  Father  never 
dies.  In  other  cases,  the  heir  by  dying  loses 
his  inheritance.  Here,  by  dying,  he  gains  it ; 
it  is  then  he  comes  of  age.  In  other  cases, 
an  estate  passes  from  hand  to  hand.  Here, 
is  no  succession :  it  is  our  heritage  for  ever. 
"  This  is  the  heritage  of  the  servants  of  the 
Lord ;  and  their  righteousness  is  of  me,  saith 
the  Lord." 


AUGUST  28. 

"  Iniquities  prevail  against  me:  as  Jor  our 
transgressions,  thou  shall  purge  them  away? 
Psalm  lxv.  3. 

This  is  the  language  of  complaint  and  of 
triumph.  It  was  uttered  by  a  Jew ;  but  every 
Christian  can  make  it  his  own.  For  as,  in 
water,  face  answereth  to  face,  so  the  heart 
of  man  to  man,  in  every  age,  and  under  every 
dispensation. 

As  to  the  complaint,  there  are  two  ways 
in  which  iniquities  may  prevail  against  the 
Christian.  The  first  is  in  the  growing  sense 
of  his  guilt.  This  may  be  occasioned  by  af- 
flictions, which  bring  our  sins  to  remem- 
brance ;  or  by  any  thing  that  increases  self- 
knowledge;  for  this  must  always  show  us 
more  of  our  unworthiness  and  depravity. 
Suppose  a  man  in  a  dungeon,  abounding  with 
noxious  reptiles.  While  all  is  dark  there,  he 
sees  none  of  them ;  but  as  the  light  dawns, 
he  begins  to  see  them ;  and,  as  the  light  in- 
creases, he  sees  more  of  them.  The  light 
seems  to  bring  them,  and  to  multiply  them ; 
but  it  only  discovers  what  was  there  before. 
Some  pray  that  God  would  show  them  all 
the  corruptions  of  their  heart;  but  this  would 
probably  drive  them  into  distraction  or  des- 
pair. They  could  not  bear  the  whole  disclo- 
sure, especially  at  first;  and  therefore  they 
are  made  sensible  of  them  by  little  and  little. 

The  second  is  in  the  power  of  their  acting. 
This  prevalence  cannot  be  entire ;  for  sin 
shall  not  have  dominion  over  them:  b'X  it 
may  be  occasional  and  partial.  An  enemy 
may  make  a  temporary  irruption,  and  do  in- 
jury, though  he  may  soon  be  expelled  again. 
In  a  war,  checks  and  discomfitures  are  not 
incompatible  with  general  and  final  success ; 
as  we  see  in  the  history  of  the  Romans.  The 
Israelites  were  repulsed  at  Ai ;  but  they  re- 
turned to  the  assault,  with  more  caution  ana 
wisdom,  and  succeeded.  And  thus,  whatever 
advantages  the  foe  may  gain  against  Chria* 


AUGUST  29. 


tians,  the  God  of  peace  will  bruise  Satan  un- 
der their  feet,  shortly.     David  does  not  say, 
Iniquities  prevail  with  me ;  but  against  me. 
As  to  many,  they  prevail  with  them.     They 
drink  in  iniquity,  as  the  ox  drinketh  in  water. 
They  draw  iniquity  with  cords  of  vanity,  and 
sin  as  it  were  with  a  cart  rope.    But  a  Chris- 
tian  is  made  willing  in   the  day  of  God's 
power;  and  therefore  can  say,  "To  will  is 
present  with  me:  but  how  to  perform  that 
which  is  good,  I  find  not    When  I  would  do 
good,  evil  is  present  with  me."    Ahab  is  said 
to  have  sold   himself  to  work   wickedness. 
But  it  is  otherwise  with  a  poor  slave  in  Africa. 
He  is  kidnapped  or  taken  by  force,  and  dis- 
posed of  to  some  demon-trafficker  in  flesh  and 
blood.     He  resists,  and  weeps;  but  they  pre- 
vail against  him.     And,  says  Paul,  I  do  not 
sell  myself,  but  I  am  sold  under  sin — So  then 
it  is  no  more  I  that  do  it,  but  sin  that  dwell- 
eth  in  me — O  wretched  man  that  I  am,  who 
shall  deliver  me  1     Poison  in  a  serpent  never 
produces  sickness ;  but  it  does  in  a  man :  it  is 
natural  to  the  one,  but  not  to  the  other.     Sin 
does  not  distress  the  sinner;  but  it  offends, 
beyond  every  thing  else,  the  renewed  mind.' 
The  words  are  broken  and  abrupt:   but 
when  the  Church  adds—"  As  for  our  trans- 
gressions, thou  shalt  purge  them  away ;"  they 
are,  assuredly,  the  triumph  of  faith,  after  a 
plunge  of  distress,  and  a  pause  of  thoughtrul- 
ness.     There  are  two  ways,  according  to  the 
Scripture,  in  which  God  purges  our  trans- 
gressions ;  and  they  always  go  together.  The 
one  is,  by  pardoning  mercy.     Thus  David 
prays,  "  Purge  me  with  hyssop,  and  I  shall 
be  clean:  wash  me,  and  I  shall  be  whiter 
than  snow.    Hide  thy  face  from  my  sins,  and 
blot  out  all  mine  iniquities."     Thus  the  blood 
of  Jesus  Christ  cleanseth  us  from  all  sin. 
And  they  that  believe  on  him  are  justified 
from  all  things. 

The  other  i3,  by  sanctifying  grace.  "I 
will  sprinkle  clean  water  upon  you,  and  ye 
shall  be  clean:  from  all  your  filthiness,  and 
from  all  your  idols,  will  I  cleanse  you."  And 
this  is  as  much  the  work  of  God  as  the  former. 
He  subdues  our  iniquities,  as  well  as  forgives 
them.  He  not  only  ordains  peace  for  us,  but 
works  all  our  works  in  us. 

The  Christian  is  persuaded  of  his  gracious 
deliverance ;  and  therefore  expresses  himself 
vvith  confidence.  And  a  foundation  is  laid  for 
this  confidence ;  and  such  a  firm  and  scrip- 
tural foundation,  as  that  he  may  feel  himself 
perfectly  safe  in  the  midst  of  danger.  Under 
the  deepest  sense  of  his  desert,  he°may  joy  in 
God,  through  our  Lord  Jesus  Christ,  by  whom 
he  has  now  received  the  atonement,  and, 
with  regard  to  all  the  conflicts  of  indwell- 
ing sin,  he  may  take  courage,  and  sing "I 

shall  not  die,  but  live ;  and  declare  the  works 
wf  the  Lord. 


235 


But  views  t'je  nappr  moment  near 
That  shal.  dissolve  its  chains. 

Cheerful  in  death  I  close  my  eyes, 

To  part  with  every  lust ; 
And  chargt  my  flesh,  whene'er  it  rise, 

To  leave  them  in  the  dust.'  " 


My  spirit  holds  perpetual  war, 
And  wrestles  and  complains; 


AUGUST  29. 

"  So  then  they  -which  be  of  faith  are  blessed 
with  faithful  Abraham" — Gal.  iii.  9. 

The  outward  distinctions  of  life  awaken 
the  envy  of  some,  and  gender  discontents  in 
others.  And  yet  how  little  depends  upon 
them!  All  that  is  essential  to  the  real  wel- 
fare, and  chief  happiness  of  man,  lies  open  to 
all  who  choose  to  avail  themselves  of  it  AH 
cannot  become  scholars;  but  all  maybe  made 
wise  unto  salvation.  All  cannot  acquire 
wealth;  but  all  may  gain  the  unsearchable 
riches  of  Christ.  All  cannot  walk  upon  the 
high  places  of  the  earth ;  but  all  may  be  great 
in  the  sight  of  the  Lord.  Abraham,  the 
founder  of  the  Jewish  nation,  was  considered 
the  most  dignified  and  indulged  of  the  human 
race :  yet  every  Christian,  however  poor  and 
despised,  stands  related  to  this  extraordinary 
character,  and  is  blessed  with  him — "If ye 
be  Christ's,  then  are  ye  Abraham's  seed,  and 
heirs  according  to  the  promise."  "They 
which  are  of  faith,  the  same  are  the  children 
of  Abraham."  "  So  then  they  which  be  of 
faith  are  blessed  with  faithful  Abraham." 
And  how  was  he  blessed  1 

He  was  justified.  And  blessed  are  they 
whose  iniquities  are  forgiven,  and  whose  sins 
are  covered :  blessed  is  the  man  to  whom  the 
Lord  will  not  impute  sin.  For  him  there  is 
no  wrath  to  come;  no  sting  in  death;  no 
curse  in  affliction.  But  came  this  blessed- 
ness  upon  Abraham  only  1  "  What  saith  the 
Scripture]  Abraham  believed  God,  and  it 
was  counted  unto  him  for  righteousness. 
Now  it  was  not  written  for  his  sake  alone, 
that  it  was  imputed  to  him ;  but  for  us  also, 
to  whom  it  shall  be  imputed,  if  we  believe  on 
him  that  raised  up  Jesus  our  Lord  from  the 
dead ;  who  was  delivered  for  our  offences,  and 
was  raised  again  for  our  justification."  So 
then  they  that  be  of  faith  are  blessed  with 
faithful  Abraham — And  are  all  authorized  to 
say,  "  Therefore  being  justified  by  faith,  we 
have  peace  with  God  through  our  Lord  Jesus 
Christ." 

Abraham  was  called  the  friend  of  God; 
and  was  called  so  by  God  himself:  "  Thou, 
Israel,  art  my  servant  Jacob  whom  I  have 
chosen,  the  seed  of  Abraham  my  friend."  If 
Eusebius  held  it  such  a  privilege  to  be  ;he 
friend  of  Pamphilius :  if  Lord  Brookes  so  glo- 
ried in  the  distinction  as  to  have  it  inscribed 
upon  his  tomb — 

"  Here  lies  the  friend  of  Sir  Philip  Sidney"— 


What  was  the  honour  of  Abraham  in  being 
acknowledged  the  friend  of  God 1    Yet  such 


SK> 


AUGUST  30. 


honour  have  all  the  saints.  They  are  not 
only  pardoned,  but  admitted  to  intimacy. 
They  walk  with  God.  His  secret  is  with 
them ;  and  he  shows  them  his  covenant.  In 
all  tneir  afflictions  he  is  afflicted.  He  loveth 
at  all  times :  and  will  never  leave  nor  forsake 
them.  "  So  then  they  which  be  of  faith  are 
blessed  with  faithful  Abraham." 

Abraham  also  was  blessed  with  usefulness. 
"I  will  bless  thee,"  says  God,  "and  make 
thee  a  blessing."  This  was  done  not  only  in 
the  descent  of  the  Messiah  from  him  in  whom 
all  the  families  of  the  earth  were  to  be  blessed 
eventually ;  but  by  his  prayers,  and  instruc- 
tions, and  example,  and  exertions,  and  influ- 
ence, wherever  he  came.  Thus  also  are  all 
believers  blessed.  Not  one  of  them  is  useless. 
They  are  disposed  to  do  good ;  and  their-  de- 
sire is  gratified.  They  are  qualified  to  do 
gool ;  and  as  stewards  of  the  manifold  grace 
of  God,  they  serve  their  generation  by  his 
will.  They  are  the  salt  of  the  earth,  to  pre- 
serve ;  the  light  of  the  world,  to  inform ;  and 
a  dew  from  the  Lord,  and  as  showers  upon 
the  grass,  to  cool,  and  refresh,  and  revive, 
and  fertilize — "  I  will  save  you,  and  ye  shall 
be  a  blessing." 

Abraham  was  divinely  protected:  and  God 
said  to  him,  "  I  am  thy  shield."  "  I  will  bless 
him  that  blesseth  thee ;  and  I  will  curse  him 
that  curseth  thee."  He  preserved  him  in  his 
going  out  and  coming  in.  He  covered  his 
head  in  the  day  of  battle,  when  he  rescued  his 
kinsman  Lot.  He  suffered  no  man  to  do  him 
wrong;  yea,  he  reproved  kings  for  his  sake, 
saying,  Touch  not  mine  anointed,  and  do  my 
prophet  no  harm.  And  thus,  though  many 
rise  up  against  believers,  and  they  feel  them- 
selves to  be  perfect  weakness ;  their  defence 
is  of  God,  who  saveth  the  uprigbt  in  heart.  He 
is  their  refuge  and  strength ;  a  very  present 
and  all-sufficient  help  in  trouble.  They  are 
kept  by  the  power  of  God  through  faith  unto 
salvation :  therefore  they  need  not  fear  what 
their  enemies  can  do  unto  them. 

Abraham  had  not  only  a  divine  protection, 
but  an  infinite  portion :  "I  am,"  says  God, 
"  not  only  '  thy  shield,'  but  '  thy  exceeding 
great  reward !  "  This  necessarily  includes 
what  God  was  to  do  for  him  beyond  the  grave. 
It  could  not  have  been  fulfilled  in  this  life. 
When  we  find  him,  a  few  years  only  after 
this  assurance,  sickening  and  dying,  and  laid 
in  the  cave  of  Machpelah ;  we  are  constrained 
to  ask,  Is  this  the  reward,  the  great,  the  ex- 
ceeding great  reward,  consisting,  so  to  speak, 
of  God  himself?  Ages  after  this  God  said  to 
Moses  at  the  bush,  I  am — not  I  was — but  I 
am  the  God  of  Abraham,  of  Isaac,  and  of  Ja- 
cob. The  relation,  therefore,  remained ;  for 
"  he  is  not  the  God  of  the  dead,  but  of  the 
living."  They  were  then  living,  as  to  their 
spirits ;  and  would  as  certainly  live  as  to  their 
bodies  in  the  resurrection,  as  if  it  had  already 
taken  plnee.     Hence  the  reasoning  of  the 


Apostle ;  "  By  faith  he  sojourned  in  the  land  of 
promise,  as  in  a  strange  country,  dwelling  in 
tabernacles  with  Isaac  and  Jacob,  the  heirs 
with  him  of  the  same  promise:  for  he  looked 
for  a  city  which  hath  foundations,  whose 
builder  and  maker  is  God."  "  And  truly,  if 
they  had  been  mindful  of  that  country  from 
whence  they  came  out,  they  might  have  had 
opportunity  to  have  returned.  But  now  they 
desire  a  better  country,  that  is,  an  heavenly : 
wherefore  God  is  not  ashamed  to  be  called 
their  God :  for  he  hath  prepared  for  them  a 
city."  Our  Saviour  also  allowed  him  to  be 
in  glory ;  and  even  represented  heaven  by  a 
union  and  intimacy  with  him :  "  The  beggar 
died,  and  was  carried  by  angels  into  Abra- 
ham's bosom."  And  nothing  less  than  this  is 
the  glad  and  glorious  destination  of  every  be- 
liever. For  they  that  be  of  faith  are  blessed 
with  faithful  Abraham. 

The  grand  inquiry  therefore  is — "Dost 
thou  believe  on  the  Son  of  God?"  For  we 
have  access  only  by  faith  into  this  grace 
wherein  we  stand,  and  rejoice  in  hope  of  the 
glory  of  God. 

For  they  that  are  not  of  faith  are  cursed 
with — the  faithless  nobleman,  to  whom  it  was 
denounced,  "Thou  shalt  see  it  with  thine 
eyes,  but  thou  shalt  not  taste  of  it" — And  with 
the  faithless  Jews,  whose  carcasses  fell  in  the 
wilderness ;  and  who  "  could  not  enter  in  be- 
cause of  unbelief" — And  "with  hypocrites 
and  unbelievers,  where  there  is  weeping,  and 
wailing,  and  gnashing  of  teeth." 


AUGUST  30. 

"  Pass  the  time  of  your  sojourning  here  in 
fear."— I  Peter  i.  17. 

From  these  words,  I  might  consider  the 
nature  of  the  Christian  life — which  is  a  so- 
journing here :  and  also — the  time  appoint- 
ed for  it.  But  let  me  rather  reflect  upon  the 
manner  in  which  I  am  to  pass  the  one,  in  ac- 
complishing the  other— "Pass  the  time  of 
your  sojourning  here  in  fear."  This  cannot 
intend  every  kind  of  fear,  without  making  the 
Scripture  inconsistent  with  itself:  for  how 
often  does  it  forbid  fear ! 

We  must  not,  therefore,  give  way  to  ap- 
prehensions of  any  thing  we  may  suffer  from 
our  fellow-creatures,  in  following  the  path  of 
duty.  Here  we  should  boldly  say,  "The 
Lord  is  my  helper ;  I  will  not  fear  what  man 
can  do  unto  me."  "  Fear  not,"  says  the 
Saviour — mentioning  the  extremest  case, 
"  Fear  not  them  that  kill  the  body,  and  after 
that  have  no  more  that  they  can  do."  And 
this  Paul  exemplified :  "  None  of  these  things 
move  me :  neither  count  I  my  life  dear  unto 
myself,  so  that  I  might  finish  my  course  with 
joy."  '  When  Peter  and  John  were  threat 
ened  if  they  spake  any  more  in  the  nt  <ne  of 
Jesus,  they  replied,  We  have  nothing  <c  (It 


AUGUST  30. 


237 


with  consequences :  we  cannot  but  speak  the 
things  which  we  have  seen  and  heard :  we 
ought  to  obey  God  rather  than  man :  and  he 
has  commanded  us  to  preach  the  Gospel  to 
every  creature.  So  should  it  be  with  us. 
We  are  not,  indeed,  to  run  into  sufferings  for 
our  religion ;  but  we  can  never  go  on  well  in 
divine  things  till  we  are  delivered  from  the 
fear  of  man  that  bringeth  a  snare.  What  is 
it  but  this  that  produces  so  many  conceal- 
ments, and  defections,  and  inconsistencies  in 
those  who  know  what  is  right,  and  are  excited 
oy  their  convictions;  but  have  not  courage 
enough  to  resolve  and  proceed ?  Perfect  love 
casteth  out  this  fear. 

We'  are  equally  to  shun  a  distrustfulness 
of  God's  word.  This  fear  is  at  once  the 
most  dishonourable  to  God,  and  injurious  to 
our  own  souls.  It  robs  us  of  comfort,  and 
lays  open  the  mind  to  temptation ;  as  we  see 
in  Abraham,  who,  in  a  moment  of  unbelief, 
prevaricated,  and  debased  and  exposed  him- 
self in  Gerar.  Having  the  assurance  of 
God  in  any  case,  we  should  feel  no  uncer- 
tainty as  to  the  result ;  it  must  be  accom- 
plished ;  we  have  something  firmer  than  the 
earth  and  the  heavens  to  rely  upon.  But 
we  may  fear,  not — whether  we  shall  perish 
ui  the  way  everlasting ;  but  whether  we  are 
in  it  Not — whether  the  promise  will  fail ; 
but  whether  we  are  the  heirs  of  promise. 
This  the  Apostle  even  admonishes — "  Let 
os  therefore  fear,  lest,  a  promise  being  left 
us  of  entering  into  his  rest,  any  of  us  should 
seem  to  come  short  of  it."  This  is  a  case 
too  important  to  be  taken  for  granted.  The 
consequences  of  mistake  are  remediless ;  and 
the  possibility,  yea,  the  probability  of  it  is 
great  It  will,  therefore,  be  better  to  err 
rather  on  the  side  of,  solicitude,  than  of 
security. 

A  servile  fear,  too,  is  not  to  be  cherished. 
This  may,  indeed,  precede  something  better : 
but  if  our  fear  of  God  begins  with  the  judge, 
it  must  end  with  the  father.  It  argues  a 
very  low  degree  of  religion  when  a  man  can 
only  be  held  to  duty,  like  the  slave,  by  the 
dread  of  the  lash.  We  have  not  says  the 
Apostle,  received  the  spirit  of  bondage  again 
to  fear,  but  the  Spirit  of  adoption.  The 
slave  is  converted  into  the  child :  and  God 
spares  him  as  a  man  spareth  his  own  son 
that  serveth  him. 

But  there  is  a  propel  and  all-important 
fear,  which  God  has  engaged  to  put  into  the 
hearts  of  his  people,  that  they  may  not  de- 
part from  him — It  is  a  fear  of  respect  and 
esteem,  and  gratitude.  It  regards  not  only 
God's  greatness,  but  his  goodness.  There 
is,  therefore,  nothing  irksome  in  it.  [t  is 
compatible  with  consolation  and  joy;  and 
the  first  Christians  walked  in  the  fear  of  the 
Lord,  and  in  the  comfort  of  the  Holy  Ghost. 
It  is,  in  reality,  the  same  with  affection :  it 
«»  the  love  which  an   inferior  bears  to  a 


superior;  the  love  of  a  dutiful  child  to  a 
parent ;  or  of  a  good  servant  to  a  master ;  or 
of  »  thankful  dependent  to  a  benefactor. 
Thjs  shows  itself  much  in  a  way  of  reve- 
rence, and  obedience,  and  attention.  Hence, 
the  more  I  love  God,  the  more  I  shall  fear 
him  ;  the  more  I  shall  dread  to  offend  him , 
the  more  I  shall  study  to  please  him ;  the 
more  I  shall  ask,  Lord,  what  wilt  thou  have 
me  to  do  ?  the  more  I  shall  pray,  "  Let  the 
words  of  my  mouth,  and  the  meditation  of 
my  heart,  be  acceptable  in  thy  sight,  O  Lord, 
my  strength,  and  my  redeemer." 

There  is,  also,  a  fear  of  caution,  in  which 
it  becomes  us  to  live.  This  regards  sin. 
Sin  is  the  greatest  evil  to  which  we  can  be 
exposed.  And  we  may  see  enough  in  the 
case  of  David  to  make  even  a  good  man 
stand  in  dread  of  it  For  though  God  put 
away  his  sin,  as  to  its  future  penalty,  yet 
it  was  ever  before  him  in  the  sufferings  it 
occasioned.  The  sword  never  departed  from 
his  house.  He  was  filled  with  dread  of 
divine  abandonment  He  was  deprived  of 
his  peace  and  joy.  His  bones  were  broken  ; 
and  his  tongue  was  struck  dumb.  And  a 
holy  God  will  always  cause  the  backslidings 
even  of  his  own  people  to  reprove  them,  and 
make  them  know  that  it  is  an  evil  and  a 
bitter  thing  to  sin  against  him.  He  will 
becloud  their  hope,  and  destroy  their  comfort, 
and  perhaps  quarter  troubles  upon  them  for 
life.  Reputation,  which  is  the  produce  of 
years,  may  be  ruined  in  a  moment ;  and  the 
effect  of  a  thousand  good  actions  may  be  lost 
by  one  evil  deed.  He  who  has  befriended 
religion  may  cause  the  way  of  truth  to  be 
evil  spoken  of,  and  become  a  judgment  on 
the  whole  neighbourhood  in  which  he 
dwells. 

And  are  we  in  no  danger  of  this?  Read 
the  Scriptures.  See  the  falls  of  good  men ; 
and  men  eminently  good.  Have  not  we  a 
subtle  and  active  enemy  always  at  hand] 
Have  we  nq£  a  wicked  world  without  us  ? 
Have  we  not  an  evil  heart  within  us? 
Owing  to  our  remaining  depravity,  are  we 
not  liable  to  be  ensnared  by  every  thing  we 
come  in  contact  with,  however  harmless  in 
itself?  If  we  think  caution  unnecessary, 
we  have  the  greatest  need  of  it ;  for  "  pride 
goeth  before  destruction,  and  a  haughty 
spirit  before  a  fall."  Be  not  highminded, 
but  fear. 

If  we  would  maintain  this  frame  of  mind, 
let  us  walk  circumspectly ;  not  as  fools,  but 
as  wise.  Let  us  not  be  anxious  to  rise  in 
the  world,  and  gain  the  affluence  which  will 
require  a  moral  miracle  to  preserve  us 
"  He  that  makes  haste  to  be  rich,  shall  nol 
be  innocent"  "  They  that  will  be  rich  fall 
into  temptation,  and  a  snare,  and  into  many 
foolish  and  hurtful  lusts,  which  drown  men 
in  destruction  and  perdition.  For  the  love 
of  money  is  the  root  of  all  evil ,  which  while 


238 


AUGUST  31.   SEPTEMBER  1. 


some  coveted  after,  they  have  erred  from 
the  faith,  and  pierced  themselves  through 
with  many  sorrows." 

— Let  us  keep  our  mouth  with  a  bridle. 
In  a  multitude  of  words  there  wanteth  not 
sin. 

— Let  us  not  run  into  perils,  uncalled  of 
God — We  are  only  authorized  to  look  for 
his  protection  when  we  are  brought  into 
them  in  the  discharge  of  duty.  And,  while 
we  watch,  let  us  also  constantly  pray — 
"  Hold  thou  me  up,  and  I  shall  be  safe." 
"Blessed  is  the  man  that  feareth  al- 


AUGUST  31. 

"I  will  betroth  thee  unto  me  for  ever." 
Hosea  ii.  19. 

How  well  is  it  said  of  Christians,  "Ye 
who  sometimes  were  afar  off,  are  made  nigh 
by  the  blood  of  Christ."  They  are  not  only 
pardoned,  but  employed  in  his  service. 
They  are  not  only  reconciled,  but  admitted 
into  friendship  and  intimacy.  Yea,  they  are 
not  only  friends  and  favourites,  but  they  are 
his  bride — "  I  will  betroth  thee  unto  me." 
And  observe  the  permanency  of  the  rela- 
tion :  "  I  will  betroth  thee  unto  me  for 
ever." 

"  Permanency,"  says  the  Poet,  "  adds  bliss 
to  bliss."  How  is  every  possession  and  en- 
joyment without  it  impaired  in  value !  Yea, 
the  more  important  any  acquisition  be,  and 
the  more  necessary  we  feel  it  to  our  happi- 
ness, the  more  alive  are  we  to  apprehension 
of  danger;  the  more  averse  are  we  to  ab- 
sence ;  the  more  painful  is  separation ;  the 
more  intolerable  is  the  thought  of  loss. 

Yet  to  whatever  we  are  attached  here,  do 
we  not  set  our  "hearts  on  that  which  is 
not  ?"  It  is  said  the  Jews,  in  their  nuptial 
ceremony,  always  threw  a  glass  upon  the 
ground,  to  signify  that  the  union  then  form- 
ing was  as  frail  as  the  emblem  was  brittle. 
Without  the  figure  there  is  enough,  if  we 
are  wise,  to  remind  us  of  the  fact :  and  well 
does  the  Apostle  reason,  when  he  says, 
"  Brethren,  the  time  is  short ;  it  remains, 
therefore,  that  they  who  have  wives  be  as 
though  they  had  none." 

We  take  each  other — "  till  death  us  do 
part."  And  the  relation  is  terminated  by 
death — not  the  death  of  both — but  the  death 
of  either.  What  then  is  the  tenure  of  the 
treasure  1  What  is  our  life  1  It  is  even  as 
a  vapour  that  appearethfor  a  little  time,  and 
then  vanisheth  away.  Has  God  given  you 
a  companion  in  the  days  of  your  vanity  ] 
Rejoice ;  but  rejoice  with  trembling.  Per- 
haps already  the  wife  has  been  called  to 
give  up  "  the  guide  of  her  youth ;"  or  the 
husband,  "the  desire  of  his  eyes;"  with 
whom  they  once  took  sweet  counsel  together, 


and  walked  to  the  house  of  God  in  com 
pany ! 

But  Christians  can  never  be  in  a  widowed 
state.  They  can  never  lose  their  defence, 
their  glory,  their  joy.  There  is  nothing  pre- 
carious in  the  transactions  of  God  with  his 
people.  "  I  know  that  whatsoever  God  doeth, 
it  shall  be  for  ever;  nothing  can  be  put  to  it, 
and  nothing  can  be  taken  from  it."  How  de- 
lightful in  a  world  of  changes  to  know  that 
He  changeth  not,  and  therefore  that  we  shall 
not  be  consumed.  Every  thing  seems  reeling 
around  me,  and  sinking  beneath  my  feet:  but 
I  have  hold  of  something  firmer  than  the  hea- 
vens and  the  earth.  It  is  the  word,  the  oath 
of  eternal  Faithfulness  and  Truth.  "  For  the 
mountains  shall  depart,  and  the  hills  be  re- 
moved: but  my  kindness  shall  not  depart 
from  thee,  neither  shall  the  covenant  of  my 
peace  be  removed,  saith  the  Lord  that  hath 
mercy  on  thee."  "  I  will  make  an  everlast- 
ing covenant  with  them,  that  I  will  not  turn 
away  from  them,  to  do  them  good  ;  but  I  will 
put  my  fear  in  their  hearts,  that  they  shall 
not  depart  from  me."  I  have  had  many  a 
persuasion  which  has  failed  me,  because, 
though  the  confidence  was  strong,  the  founda- 
tion was  weak.  But  here  the  full  assurance 
of  faith  can  never  do  justice  to  the  certainty 
of  the  event.  "  I  am  persuaded  that  neither 
death,  nor  life,  nor  angels,  nor  principalities, 
nor  powers,  nor  things  present,  nor  things  to 
come,  nor  height,  nor  depth,  nor  any  other 
creature,  shall  be  able  to  separate  us  from  the 
love  of  God,  which  is  in  Christ  Jesus  our 
Lord." 


SEPTEMBER  1. 
"  The  word  of  life."— Phil.  ii.  lb. 
This  is  a  representation  of  the  Gospel;  and 
it  well  deserves  our  notice.  All  life  is  valu- 
able ;  but  there  are  several  kinds  of  it,  rising 
above  each  other.  There  is  vegetable  life. 
This  is  superior  to  mere  matter;  as  a  tree  is 
more  excellent  than  a  stone.  There  is  animal 
life.  This  is  superior  to  vegetable ;  as  a 
bird  excels  a  tree.  There  is  rational  life. 
This  is  superior  to  animal ;  as  a  man  excels  a 
bird :  for  man  was  made  a  little  lower  only 
than  the  angels ;  there  is  a  spirit  in  man,  and 
the  inspiration  of  the  Almighty  giveth  him  un- 
derstanding. Yet  there  is  a  life  superior  to 
rational.  It  is  called  the  life  of  God;  a  life 
from  which  we  are  naturally  alienated ;  but 
to  which  all  the  subjects  of  divine  grace  are 
restored  by  the  Saviour,  who  came,  not  only 
that  we  might  have  life,  but  have  it  more 
abundantly.  It  will  be  completed  in  heaven 
but  it  is  begun  here.  The  case  is  this.  Man, 
by  transgression,  is  dead  in  stale ;  for  cursed 
is  every  one  that  continueth  not  in  all  things 
written  in  the  book  of  the  law  to  do  them.  He 
is  also  dead  in  disposition — or,  as  the  Apostle 
expresses  it,  dead  in  trespasses  and  sins.    Bu* 


SEPTEMBER  2. 


the  Christian  is  passed  froir.  leath  unto  life — 
He  is  no  longer  exposed  to  condemnation ;  for 
he  is  justified  by  faith,  and  has  peace  with 
God.  And  he  is  no  longer  under  the  power 
of  moral  death ;  for  he  is  quickened,  and  made 
to  walk  in  newness  of  life.  "  I  compare," 
says  he,  "  my  present  with  my  former  expe- 
rience. I  was  once  dead  to  divine  things ; 
for  they  no  more  impressed  me  than  sensible 
things  affect  a  dead  corpse.  But  now,  for  the 
very  same  reason,  I  hope  1  am  alive ;  for  these 
very  things  do  affect  me ;  do  interest  me ;  do 
excite  in  me  hope  and  fear.  I  am  susceptible 
of  spiritual  joy  and  sorrow.  I  live,  for  I  breathe 
the  breath  of  prayer.  I  feel  the  pulse  of  sa- 
cred passions ;  I  love,  and  I  hate.  I  have  ap- 
petite ;  for  I  hunger  and  thirst  after  righteous- 
ness. I  walk,  and  I  work ;  and  though  all 
my  efforts  betray  weakness,  they  evince  life." 

But  what  will  this  life  be,  when  there  shall 
be  no  more  death — when  the  body  shall  par- 
take of  the  immortality  of  the  soul — when 
both  shall  be  glorified  together — in  a  perpe- 
tual duration  of  knowledge,  purity,  friendship, 
riches,  and  glory — This  is  life  eternal ! 

Now  the  Gospel  is  called  the  word  of  this 
life;  and  it  has  four  relations  to  it.  A  rela- 
tion of  discovery — for  it  reveals  the  reality 
and  excellency  of  this  life ;  the  way  in  which 
it  is  obtained ;  the  source  from  which  it  flows ; 
and  every  particle  of  information  we  have  con- 
cerning it.  A  relation  of  conveyance — for  it 
communicates  and  produces  this  life.  A  re- 
lation of  support — for  it  is  the  means  not  only 
of  begetting  this  life,  but  of  maintaining  and 
increasing  it.  Therefore  it  is  considered  as 
its  food  ;  adapted  to  all  stages  of  its  being ; 
milk  if  we  are  babes ;  strong  meat  if  we  are 
men.  A  relation  of  order — it  is  the  rule  by 
which  this  life  is  governed  as  to  doctrine, 
worship,  experience,  exertion.  To  this  rule 
all  our  religion  must  be  brought:  and  as  many 
as  walk  according  to  this  rule,  peace  be  on 
them,  and  mercy,  and  upon  the  Israel  of  God." 


SEPTEMBER  2. 
«  Holding  forth  the  toord  of  life"— Phil.  ii.  16. 

The  Apostles  did  this  supernaturally.  They 
received  their  commission  immediately  from 
God ;  and  were  preserved  from  .all  mistakes 
in  delivering  his  counsel;  and  could  work 
miracles  in  confirmation  and  in  defence  of  it. 
Ministers  do  this  officially.  They  pretend  to 
no  original  communications  from  God,  no  new 
discoveries;  they  derive  what  they  publish 
from  the  Scriptures ;  and  they  call  upon  you 
to  prove  whether  these  things  are  so.  Yet 
their  preaching  is  a  divine  ordinance — a  work 
which  an  angel  might  covet ;  the  simple  de- 
sign of  which  is  to  hold  forth  the  word  of 
ife. 

But  there  are  many  ways  of  doing  this,  com- 
iion  to  all  Christians.     And  they  are  the  per- 


sons the  Apostle  here  addresses.  They  may 
hold  it  fortli  by  their  profession.  This  is  not 
to  be  considered  as  a  substitute  for  experience, 
but  as  flowing  from  it.  Experience  is  a  se- 
cret thing  between  God  and  their  own  souls : 
but  their  religion  is  to  be  visible  as  well  as 
real.  They  that  are  in  darkness  are  to  show 
themselves :  and  we  are  to  confess  with  the 
mouth  as  well  as  to  believe  with  the  heart, 
unto  salvation.  They  may  hold  it  forth  bv 
example.  This  must  evince  the  sincerity, 
and  conduce  co  the  efficacy  of  your  profession. 
You  are  required  to  walk  worthy  of  the  vo- 
cation wherewith  you  are  called  ;  and  to  con- 
strain others,  by  your  good  works' which  they 
behold,  to  glorify  God  in  the  day  of  visitation. 
Nothing  is  so  eloquent  as  the  silence  of  a  holy, 
consistent,  and  lovely  life.  Actions  speak 
louder  than  words;  and  by  these  you  can 
cause  the  way  of  truth  to  be  evil  spoken  of,  or 
adorn  the  doctrine  of  God  our  Saviour  in  all 
things.  It  is  thus  all  can  be  "  holders  forth," 
whatever  be  their  condition,  and  without 
leaving  their  place  and  station.  This  is  the 
way  in  which  servants  are  to  preach  to  their 
masters  and  mistresses,  and  children  to  their 
parents — Indeed,  with  regard  to  all  of  us, 

"  Thus  shall  we  best  proclaim  aloud 
The  honours  of  our  Saviour  God  ; 
When  the  salvation  reigns  within,  _ 
And  grace  subdues  the  power  of  sin. 

This  is  not  however  to  hinder  express  exer- 
tions. By  these,  when  the  life  is  in  accord- 
ance with  them,  much  may  be  often  done. 
There  are  few  so  situated  and  limited,  as  not 
to  have  some  opportunities  and  influences  by 
which  they  may  be  useful,  and  in  a  much 
greater  degree  than  they  are  aware  of,  if  they 
will  seize  them  with  simplicity,  and  diligence, 
and  prayer.  The  talents  of  men  are  various ; 
but  the  servant  who  has  only  one  talent  will 
be  condemned  if  he  wraps  it  up  in  a  napkin. 
When  we  cannot  do  much  individually,  we 
can  do  something  by  joining  with  others,  and 
recommending  and  aiding  those  institutions 
which  aim  at  the  diffusion  of  the  cause  of 
Christ.  We  cannot  translate  the  Scriptures 
into  other  tongues;  but  we  can  circulate 
them.  We  are  not  at  liberty  to  go  abroad 
ourselves;  but  we  can  be  fellow-helpers  to  the 
truth,  by  contributing  to  missions.  Silver  and 
gold  we  have  none;  but  we  can  apply  to 
those  who  have.  We  are  not  donors ;  but 
we  can  be  collectors. 

What  should  induce  us  to  hold  forth  the 
word  of  life?  Interest.  The  regard  we  pay 
to  the  Gospel  will  bless  ourselves  ;  for,  like 
its  Author,  it  says,  Them  that  honour  me  ] 
will  honour.  We  seldom  labour  in  vain  in 
this  work ;  but  if  our  efforts  should  prove  suc- 
cessless, in  some  way  or  other  they  will  re- 
turn into  our  own  bosom.  The  most  respect- 
ed and  the  most  happy  Christians  are  the  un- 
selfish, the  acfcve,  the  fervent  in  spirit,  serving 
the  Lord. 


IS40 


SEPTEMBER  3. 


Benevolence.  The  Gospel  is  not  only  won- 
derful but  all-important  It  is  the  Gospel  of 
our  salvation.  It  is  the  bread,  the  water  of 
life.  For  dying  souls  it  is  the  only  remedy. 
It  has  done  more  already  for  even  the  public 
welfare  of  nations  than  all  the  civil  institu- 
tions of  men:  and  by  this  alone  will  the  wil- 
derness and  solitary  place  be  made  glad,  and 
the  desert  rejoice,  and  blossom  as  the  rose. 

Piety.  It  is  thus  God's  perfections  are  dis- 
played. It  is  thus  his  enemies  are  to  be 
diminished,  and  his  subjects  increased.  It  is 
thus  his  kingdom  comes. — And  what  claims 
has  he  not  upon  us  for  our  service  1  Whose 
are  we  7     Who  bought  us  with  a  price  ? 

Our  relation  in  the  Church.  Why  have 
we  joined  ourselves  to  a  religious  society, 
and  placed  ourselves  under  the  ministry  of 
the  word  1  Is  it  only  to  commune  together 
in  privilege  1  Is  it  not  also  to  co-operate  to- 
gether in  usefulness"1. 


SEPTEMBER  3. 

"  Speak,  Lord ;  for  thy  servant  heareth." 
1  Samuel  iii.  9. 

This  shows  a  temper  of  mind  which  we 
should  feel  on  every  occasion.  But  what  does 
He  say  to  us  now  we  are  leaving  home  for  a 
Beason ;  and  shall  in  a  peculiar  sense  be  for 
awhile  strangers  and  pilgrims  on  earth  ] 

He  requires  us  in  this  excursion  to  look  to 
our  motives.  Surely  sin  is  out  of  the  question. 
What  a  dreadful  thing  would  it  be  to  go  from 
home  to  get  opportunities  to  commit  iniquity, 
without  danger  of  observation  and  discovery  ! 
To  such  it  might  well  be  said,  This  journey 
shall  not  be  for  thine  honour.  But  the  object 
is  lawful  if  it  be  business ;  if  it  be  friendship ; 
if  it  be  relative  affection ;  if  it  be  health ;  if  it 
be  recreation  within  proper  bounds,  and  with 
a  view  to  prepare  for  future  application. 

He  requires  us  to  move  in  a  dependence  on 
his  providence.  The  way  of  man  is  not  in 
himself;  it  is  not  in  man  that  walketh  to  di- 
rect his  steps.  In  his  hand  our  breath  is ;  and 
his  are  all  our  ways.  There  are  many  who 
live  without  God  in  the  world.  James  de- 
scribes the  presumption  of  such  an  individual 
in  the  thought  of  a  journey,  and  a  project — 
"  Go  to  now,  ye  that  say,  To-day  or  to-morrow 
we  will  go  into  such  a  city,  and  continue 
there  a  year,  and  buy  and  sell,  and  get  gain : 
whereas  ye  know  not  what  shall  be  on  the 
morrow.  For  what  is  your  life  1  It  is  even 
a  vapour,  that  appeareth  for  a  little  time,  and 
then  vanisheth  away.  For  that  ye  ought  to 
say,  If  the  Lord  will,  we  shall  live,  and  do 
this,  or  that.  But  now  ye  rejoice  in  your 
boastings :  all  such  rejoicing  is  evil."  Paul 
speaks  of  a  prosperous  journey,  by  the  will  of 
God.  Nothing  can  be  done  without  his  permis- 
sion and  blessing.  He  can  set  every  thing 
against  us ;  or  make  every  thing  conduce  to  our 


profit.  He  can  spread  a  gloom  over  the  fairest 
scenes  of  nature ;  or  he  can  comfort  us  on  every 
side.  The  elements  are  his.  He  preserveth 
man  and  beast  Let  us  remember  our  entire 
rel.ance  upon  him ;  and  hear  him  at  this  mo- 
ment saying,  "Commit  thy  way  unto  the 
Lord  ;  trust  also  in  him,  and  he  shall  bring 
it  to  pass." 

He  requires  that,  wherever  we  go,  we 
should  maintain  the  consistency  of  our  cha- 
racter. This  does  not  forbid  the  exercise  of 
prudence.  We  are  even  commanded  to  be 
wise  as  serpents,  as  well  as  harmless  as  doves ; 
and  to  walk  circumspectly,  not  as  fools,  but  as 
wise ;  and  especially  to  walk  in  wisdom  to- 
wards them  that  are  without.  But  this  does 
not  require  the  surrender  of  principle,  nor 
even  the  concealment  of  it  We  are  not  to 
be  ashamed  of  the  Saviour,  and  of  his  words ; 
but  confess  him  before  men.  If  we  become 
all  things  to  all  men,  it  must  be  in  things  sin- 
less and  indifferent  If  we  please  our  neigh- 
bour, it>must  be  for  his  good  to  edification. 
If  we  yield,  and  "  trim  our  way,"  and  act  un- 
becoming our  profession,  we  shall  not  only 
lose  the  benefit  of  reproving,  convincing,  and 
impressing  others,  by  a  practical  testimony, 
but  procure  for  ourselves  contempt,  instead 
of  esteem.  For  those  who  understand  not 
our  experience,  can  comprehend  our  duty ; 
and  those  who  do  not  admire  piety,  despise 
inconsistency. 

He  therefore  requires  us  to  seize  and  to 
seek  opportunities  of  usefulness.  All  cannot 
act  in  the  the  same  way.  Our  stations  and 
abilities  differ :  and  we  are  not  to  suffer  our 
good  to  be  evil  spoken  of.  But  let  us  beware 
of  indecision  and  excuse.  "  He  that  observeth 
the  wind,  shall  not  sow ;  and  he  that  regard- 
eth  the  clouds,  shall  not  reap."  Who  may 
not  be  a  blessing  in  every  place  in  which  he 
is  found?  Who  can  tell  the  influence,  im- 
mediate or  remote,  of  a  proper  and  lovely  ex- 
ample 1  of  a  word  fitly  spoken  ?  of  a  book  lent, 
or  a  tract  given  1  of  a  wise  and  moral  distri- 
bution of  alms  ? — "  In  the  morning  sow  thy 
seed,  and  in  the  evening  withhold  not  thine 
hand:  for  thou  knowest  not  whether  shall 
prosper,  either  this  or  that  or  whether  they 
both  shall  be  alike  good."  Let  us  never  think 
any  of  our  possessions  or  endowments  our  own. 
They  are  tajents ;  and,  "  as  every  man  hath 
received  the  gift,  even  so  let  us  minister  the 
same  one  to  another,  as  good  stewards  of  the 
manifold  grace  of  God."  Many  of  our  oppor- 
tunities are  already  gone  ;  and  they  are  gone 
for  ever.  How  many  remain  we  know  not , 
but  they  are  few  and  uncertain.  Let  us 
awake,  and  resemble  him  who  went  aboul 
doing  good  ;  and  who  said,  '  I  must  work  the 
works  of  him  that  sent  me  while  it  is  day : 
the  night  cometh,  when  no  Man  can  work. 

He  requires  that  we  should  not  be  careless 
and  inattentive  observers  of  his  works.  The 
woiksof  the  Lord  are  great  in  number  and  in 


SEPTEMBER  4. 


241 


quality ;  and  are  sought  out  of  all  them  that 
have  pleasure  therein.  And  I  will,  says  God, 
that  thou  magnify  his  works  which  men  be- 
hold. We  can  see  them  every  where ;  but, 
as  we  move  from  one  place  to  another,  we 
perceive  them  in  greater  variety.  And  when, 
from  an  inland  situation,  we  reach  the  watery 
world,  we  behold  his  wonders  in  the  deep. 
The  sea  is  his ;  and  he  made  it ;  and,  with 
all  its  immensity,  holds  it  in  the  hollow  of 
his  hand.  What  wisdom  do  we  recognise  in 
the  salineness  of  the  fluid ;  and  in  the  ebbing 
and  flowing  of  the  tide!  What  power  ap- 
pears in  raising,  and  in  calming  the  billows ; 
and  in  giving  to  the  sea  his  decree,  that  the 
waters  should  not  pass  his  commandment; 
saying,  Hitherto  shalt  thou  come,  and  no  fur- 
ther; and  here  shall  thy  proud  waves  be 
stayed ! — And  we  should  observe  his  works 
not  only  as  objects  of  curiosity  and  wonder, 
but  as  excitements  to  admiration  and  praise. 
We  should  regard  them  not  as  naturalists  and 
philosophers,  but  with  the  views  and  feelings 
of  Christians. 

He  requires  that  we  should  find  in  all  we 
see  confirmations  of  our  faith  in  his  word. 
The  Scripture  tells  us  of  the  Flood  by  which 
the  ungodly  world  was  destroyed,  and  the 
earth  convulsed  and  torn — And  what  indica- 
tions of  this  awful  catastrophe  do  we  often 
meet  with!  The  Scripture  tells  us,  that 
though  God  made  man  upright,  he  sought  out 
many  inventions :  and  that  we  are  gone  astray ; 
there  is  none  righteous,  no  not  one — And 
where  can  we  go  and  not  discern  this  ? 
"  While  the  earth  remaineth,  seed-time  and 
harvest,  and  cold  and  heat,  and  summer  and 
winter,  and  day  and  night,  shall  not  cease." 
And  in  the  succession  of  the  seasons  we  see 
this  pledge  redeemed.  He  is  good  to  all,  and 
his  tender  mercies  are  over  all  his  works — • 
and  we  have  but  to  open  our  eyes,  and  we 
see  him  opening  his  hand,  and  satisfying  the 
desires  of  every  living  thing. 

He  requires  that,  in  our  progress  and  our 
return,  we  should  be  thankful.  And  how 
much  is  there  to  awaken  our  gratitude! 
That  we  have  not  only  been  supplied  and 
supported,  but  have  had  so  many  agreeable 
prospects,  and  entertainments,  and  changes — 
that  we  have  been  preserved  in  our  going 
out,  and  our  coming  in — that  we  have  been 
Becured  from  wicked  and  unreasonable  men — 
that  no  accident  has  spilt  our  life  upon  the 
ground,  or  bruised  a  limb  of  our  body — that 
our  property  has  been  secured,  as  well  as  our 
persons  and  health — that  no  plague  has  come 
nigh  our  dwelling — and  that  we  know  also 
that  our  tabernacle  is  in  peace!  Bless  the 
Lord,  O  our  souls ;  and  all  that  is  within  us, 
bless  his  holy  name ! 

He  requires  that  we  should  realize  life  it- 
self as  only  a  journey,  and  think  of  getting 
home.     We  are  but  strangers  and  sojourners 
here,  a?  were  all  our  fathers.     There  is  nono 
^>H        2 


abiding.  "  Lord,  make  me  to  know  mme 
end,  and  the  measure  of  my  days,  what  it  is; 
that  I  may  know  how  frail  I  am."  "  So  teach 
us  to  number  our  days,  that  we  may  apply 
our  hearts  unto  wisdom." 


SEPTEMBER  4. 

"  Peace  I  leave  with  you." — John  xiv.  27 

We  know  whose  words  these  are — And  who 
was  ever  so  qualified  and  authorized  to  speak 
of  peace  as  he  1  He  is  called  the  Prince  of 
Peace.  His  ministers  are  the  messengers  of 
peace.  His  word  is  the  Gospel  of  peace.  His 
way  is  the  path  of  peace.  An  angel  an- 
nounced peace  at  his  birth ;  and  he  h  imself 
bequeathed  peace  at  his  death — "Peace  1 
leave  with  you." 

For  we  may  consider  the  words,  so  to 
speak,  as  a  part  of  his  last  will  and  testament 
Lands,  and  houses,  and  goods,  and  silver,  and 
gold,  he  had  none  to  leave.  But  such  as  he 
had  he  disposed  of  in  the  form  and  manner 
following.  That  is  to  say ;  his  soul  to  God 
Father,  into  thy  hand  I  commit  my  spirit 
His  body,  to  the  envy  and  malice  of  his  ene- 
mies— to  be  buffeted,  and  scourged,  and  cru- 
cified. His  wearing-apparel,  to  the  soldiers — 
who  divided  his  garments  among  them,  and 
for  his  vesture  cast  lots.  His  widowed  mo- 
ther, to  the  care  of  John — who,  from  that 
hour,  took  her  unto  his  own  home.  But  what 
had  his  disciples  all  this  time  ]  Has  he  for- 
gotten them?  No — "Peace  I  leave  with 
you." 

But  why  does  he  i/estow  it  upon  them  in  a 
way  of  legacy  1  First ;  to  make  it  the  dearer. 
They  would  thus  prize  this  boon — Tt  was  the 
remembrance  of  their  dying  Lord  and  Sa- 
viour. Any  thing  left  us  by  a  dying  friend, 
if  it  be  only  a  book,  or  a  ring,  is  esteemed 
and  valued.  Secondly ;  to  render  it  the  surer. 
If  it  be  but  a  man's  testament  yet  if  it  be 
confirmed,  no  man  can  disannul  it  But  here 
every  thing  concurs  to  establish  confidence. 
The  will  is  written,  witnessed,  and  sealed. 
And  the  testator  dies :  for  a  testament  is  of 
no  force  while  the  testator  liveth.  And  the 
executor  is  true  and  honest  afid  will  see  all 
punctually  fulfilled — this  is  the  Holy  Ghost 
which  is  to  glorify  him,  by  taking  of  his,  and 
showing  it  unto  them. 

This  bestowment  was  much  more  than 
they  deserved.  They  had  always  been  dull 
scholars;  and  sadly  repaid  the  labours  he  had 
expended  upon  them.  They  had  been  very 
defective  servants ;  and  only  a  few  hours  be 
fore  had  been  disputing  among  themselves 
which  of  them  should  be  the  greatest  And 
now,  as  his  suffering  drew  near,  instead  of 
showing  themselves  his  sympathizing  friends, 
they  were  all  going  to  forsake  him,  and  flee — 
yet  loving  his  own  who  were  in  the  wend, 
he  loved  tnem  unto  tb#»  - 


242 


SEPTEMBER  5,  6. 


"  Happy  disciples,  to  be  thus  remembered, 
honoured,  and  enriched !"  you  are  ready  to 
exclaim — "how  we  envy  you!"  But  these 
words  were  not  to  be  confined  to  them.  They 
were  peisonally  to  enjoy  the  privilege;  and 
*Jiey  were  immediately  addressed.  But,  in 
receiving  this  assurance,  they  stood  as  the 
representative  of  all  his  people,  to  the  end  of 
time.  And  you,  even  you,  if  you  love  and 
follow  him,  are  as  much  included  in  the  be 
queathment,  as  if  you  were  mentioned  by 
name.  Witness  his  following  intercession — 
"  Neither  pray  I  for  these  alone,  but  for  them 
also  which  shall  believe  on  me  through  their 
word,  that  they  all  may  be  one;  as  thou, 
Father,  art  in  me,  and  I  in  thee,  that  they 
also  may  be  one  in  us :  that  the  world  may 
believe  that  thou  hast  sent  me.  And  the 
glory  which  thou  gavest  me  I  have  given 
them ;  that  they  may  be  one,  even  as  we  are 
one." 


SEPTEMBER  5. 

"  1  -will  i  trengthen  them  in  the  Lord." 
TZech.  x.  12. 

This  is  the  very  assurance  our  hearts 
want,  as  we  think  of  ourselves,  and  survey 
the  duties  and  trials  of  the  Christian  life. 
And  we  cannot  too  confidently  rely  on  the 
accomplishment  of  it ;  for  it  comes  from  the 
lips  of  Faithfulness  and  Truth.  But  we  may 
err,  as  to  the  manner  in  which  it  is  to  be  ful- 
filled ;  and  therefore  our  expectation  is  to  be 
regulated  and  qualified  accordingly. 

Let  me  observe,  then,  that  the  fulfilment 
of  the  promise,  as  long  as  we  are  here,  will 
not  exempt  us  from  all  ground  of  complaint. 
It  will  keep  us  in  our  work ;  but  not  cause 
|  us  to  cease  from  our  labour.  It  secures  us  as- 
sistance in  our  conflict ;  but  the  war  lasts  for 
life.  However  strong  our  faith,  and  firm  our 
hope,  and  long-suffering  unto  all  joyfulness 
our  patience ;  we  shall  still  be  sensible,  and 
the  more  sensible  too,  of  resistance,  de- 
ficiency, defilement;  and  still  acknowledge 
that,  when  we  would  do  good,  evil  is  present 
with  us,  and  groan,  "  O  wretciied  man  that 
I  am !  who  shall  deliver  me  from  the  body 
of  this  death?" 

This  impartation  of  strength  will  also  be  sea- 
sonable, and  proportioned  to  the  exigences 
of  our  condition — "  As  thy  days,  so  shall  thy 
strength  be."  What  we  are  to  look  to  for  is, 
not  grace  for  imaginary  purposes,  but  for  real ; 
not  grace  for  future  difficulties,  but  present ; 
or,  as  the  Apistle  has  it,  grace  to  "help  in 
time  of  need."  It  does  not,  therefore,  follow, 
that  what  is  formidable  in  the  prospect,  may 
be  so  in  the  event.  You  may  fear  death  while 
living,  and  rejoice  in  it  at  last.  "Is  this," 
said  Dr.  Goodwin,  "Is  this  dying  1  Is  this 
the  enemy  that  dismayed  me  so  long — now 
appearing  so  harmless — and  even  pleasant  ?" 


These  supplies  of  strength  are  to  be  sought 
after  and  expected  in  God's  own  way ;  that 
is,  in  the  use  of  the  means  which  he  has  or 
dained.  So  his  word  deals  with  our  hope 
"  Draw  nigh  to  God,  and  he  will  draw  nigh 
to  you."  "  Blessed  is  the  man  that  hearetr 
me,  watching  daily  at  my  gates,  and  waiting 
at  the  posts  of  my  doors."  "  He  giveth  pow- 
er to  the  faint;  and  to  them  that  have  no 
might  he  increaseth  strength.  Even  the 
youths  shall  faint  and  be  weary,  and  the 
young  men  shall  utterly  fall :  but  they  that 
wait  upon  the  Lord  shall  renew  their  strength ; 
they  shall  mount  up  with  wings  as  eagles; 
they  shall  run,  and  not  be  weary ;  and  they 
shall  walk,  and  not  faint." 

And  have  I  not  found  it  so  ?  In  the  day 
when  I  cried,  has  he  not  answered  me,  and 
strengthened  me  with  strength  in  my  soul  7 
Have  I  not  kneeled  down  with  a  contracted, 
and  risen  up  with  an  enlarged  heart  ?  When 
I  have  read  his  word,  hath  he  not  thereby 
quickened  me  ?  Have  I  not  found  him,  in 
his  palaces,  for  a  refuge  ]  Has  he  not  sent 
me  help  from  the  sanctuary,  and  strengthen- 
ed me  out  of  Zion  1 

How  foolish,  then,  to  avoid  religious  exer- 
cises, when  I  am  not  in  a  proper,  and  spiritual, 
and  lively  frame  !  The  means  of  grace  ars 
surely,  then,  the  most  necessary :  as  fire  iy 
the  most  needful  when  we  are  cold ;  and  ex- 
citement when  we  are  most  dull. 

It  is  only  a  part  of  the  truth,  that  wt  are 
to  pray  with  the  Spirit — we  are  also  to  p.ay 
for  it.  Witness  the  language  of  the  Saviour 
— "  If  ye,  then,  being  evil,  know  how  to  give 
good  gifts  unto  your  children ;  how  much 
more  shall  your  heavenly  Father  give  the 
holy  Spirit  to  them  that  ask  him  !"  Witness 
the  example  of  the  Church — "Awake,  O 
north  wind  j  and  come,  thou  south :  blow 
upon  my  garden,  that  the  spices  thereof  may 
flow  out." 


SEPTEMBER  6. 

"  He  found  him  in  a  desert  land,  and  in  the 
■waste  ho-juling  -wilderness  ;  he  led  him  about, 
he  instructed  him,  he  kept  him  as  the  apple 
of  his  eye." — Deut.  xxxii.  10. 

And  will  not  this  apply,  O  Christian !  to 
thee,  as  well  as  to  Israel  1 

Will  not  the  finding  ?  "  He  found  them 
in  a  desert  land,  in  a  waste  howling  wilder- 
ness." And  where  did  he  find  you  1  What 
was  your  natural  state  1  What  was  the  world 
lying  in  wickedness  ?  What  was  the  earth, 
as  filled,  from  the  effects  of  sin,  with  vanity 
and  vexation  of  spirit  1  There,  not  you  found 
Him,  but  He  found  you — To  his  name  givt 
glory,  for  the  mercy  and  the  truth's  sake. 
You  did  indeed  find  him  :  but  how  1  "  I  am 
found  of  them  that  sought  me  not;  I  am 
sought  of  them  that  asked  not  for  me."    Yo* 


SEPTEMBER  7. 


243 


did  choose  him :  but  as  the  cause  or  conse- 
quence of  his  choice  ?  "  Ye  have  not  chosen 
me,  but  I  have  chosen  you,  and  ordained  you, 
that  you  should  go  and  bring  forth  fruit,  and 
that  your  fruit  should  remain."  Who  can  re- 
fuse to  acknowledge,  We  love  him,  because 
he  first  loved  us  ? 

— Will  not  the  leading  ?  "  He  led  them 
ibout"  There  was  no  road,  and  much  de- 
pended upon  their  movements.  He  therefore 
became  their  conductor.  And  we  know  how 
he  did  this.  It  was  by  a  fiery  cloudy  pillar. 
As  this  advanced,  they  removed.  As  this 
turned  to  the  right  or  the  left,  they  turned 
also.  As  this  paused,  they  remained.  Thus 
they  were  freed  from  all  anxiety.  The  dis- 
tance they  had  to  go  was  not  great  in  itself. 
Jacob's  sons,  with  their  asses,  soon  passed 
and  repassed  between  Egypt  and  Canaan. 
And  the  Israelites  quickly  reached  Kadesh- 
barnea,  which  was  not  far  from  Jordan  ;  but 
they  were  turned  back.  And  if  you  consult 
a  map,  and  observe  their  winding  marches, 
.you  will  see  the  propriety  of  the  expression, 
He  led  them  about  And  has  he  not  thus  led 
you  ?  You  knew  that  the  way  of  man  is  not 
in  himself.  You  cried  unto  the  Lord,  and 
said.  Lead  me  in  thy  truth,  and  guide  me,  for 
thou  art  the  God  of  my  salvation,  on  thee  do 
1  wait  all  the  day.  And  he  said,  I  will  lead 
thee  and  guide  thee,  and  instruct  thee  with 
mine  eye.  And  has  he  ever  abandoned  you  ? 
What  mistakes  has  he  prevented !  How  often 
has  he  hedged  up  your  path,  to  keep  you 
from  going  astray !  From  how  many  embar- 
rassments, the  effect  of  your  acting  without 
nim,  has  he  extricated  you !  He  has  always 
led  you  in  the  right  way ;  but  it  has  often 
Deen  a  trying  one ;  and  such  as  you  could 
not  have  foreseen  or  conjectured.  In  your 
temporal  affairs  he  has  perhaps  checked  you, 
and  turned  you  back :  you  have  had  life  to 
begin  again  :  and  to  seek  other  openings  and 
labours.  And  as  to  your  spiritual  experience, 
instead  of  gaining  more  of  the  assurance  of 
hope,  doubts  and  fears  have  invaded  you  ;  and 
instead  of  victory  over  your  enemies,  you 
have  been  led  to  see  and  feel  more  of  the 
evil  of  your  hearts;  while  you  have  often 
asked,  If  I  am  his,  why  am  I  thus!  Yet 
all  this  has  fulfilled  the  promise,  "  I  will 
bring  the  blind  by  a  way  that  they  knew  not ; 
I  will  lead  them  in  paths  that  they  have  not 
known :  I  will  make  darkness  light  before 
them,  and  crooked  things  straight  These 
things  will  I  do  unto  them,  and  not  forsake 
them." 

— Will  not  the  teaching  ?  "  He  instruct- 
ed them."  They  had  the  finest  opportuni- 
ties in  the  world  to  learn,  cut  off  as  they 
were  from  intercourse  with  the  surrounding 
nations,  and  being  alone,  with  God  as  their 
preceptor.  When  at  Horeb,  they  sat  down 
at  his  feef,  and  received  of  his  words.  He 
gave  them  laws  and  ordinances.     He  sent 


them  Moses,  and  Aaron,  and  Miriam.  He 
taught  them  much  by  events,  pleasing  and 
painful.  He  showed  them  in  example  the 
evil  of  sin,  the  happiness  of  obedience.  Yea, 
he  gave  them  his  good  spirit  says  Nehe- 
miah,  to  instruct  them.  And  has  he  not  in- 
structed you  ?  If  you  have  been  unprofitable 
learners,  the  fault  has  been  your  own.  Yor 
have  had  every  thing  favourable  in  your  si- 
tuation. A  thousand  resources  of  informa 
tion  have  opened  around  you.  You  have  the 
Scriptures,  the  preaching  of  the  Word,  Chris- 
tian interrourse,  and  the  unction  from  the  Holy 
One,  which  is  to  teach  you  all  things.  Every 
thing  that  has  befallen  you  has  read  you  les- 
sons. Some  things  you  must  have  learned — 
that  this  is  not  your  rest — the  folly  of  trust- 
ing in  your  own  hearts — the  greatness  of 
your  unworthiness — and  that  it  is  of  the 
Lord's  mercies  that  you  are  not  consumed. 

— Will  not  the  protection  ?  "  He  kept 
them  as  the  apple  of  his  eye" — the  tenderest 
part  of  the  tenderest  member.  Did  the  ser- 
pents bite  them?  He  provided  a  remedy, 
and  healed  them.  Did  enemies  assail  them  ? 
It  was  not  with  impunity.  He  reproved 
kings  for  their  sakes,  saying,  Touch  not  mine 
anointed,  and  do  my  prophets  no  harm.  Ama- 
lek ;  Sihon,  king  of  the  Amorites ;  and  Og, 
king  of  Bashan ;  found,  to  their  peril,  that  he 
made  their  cause  his  own.  Did  Balaam  use 
divination  and  enchantment?  He  owned 
there  was  no  enchantment  against  Jacob,  nor 
divination  against  Israel.  He  cursed  them, 
but  the  curse  was  turned  into  a  blessing.  In 
travelling,  were  they  exposed  to  the  sun? 
The  Lord  was  their  shade  on  their  right 
hand.  He  preserved  them  in  their  going  out 
and  in  their  coming  in — they  were  a  people 
saved  of  the  Lord.  And  who  has  kindly,  ten- 
derly, constantly,  kept  you  ?  Have  you  had 
no  enemies  ?  Why  have  you  not  been  a  prey 
to  their  teeth?  Why  has  not  your  heart 
turned  back  ?  Why  have  not  your  steps  de- 
clined from  his  ways  ?  He  has  holden  you 
up.  You  have  been  kept  by  the  power  of 
God,  through  faith,  unto  salvation. 

This  is  what  he  has  done  for  you 

— What  have  you  done  for  him ' 

— What  are  you  doing  ? 

— What  do  you  resolve  to  do  ? 


SEPTEMBER  7. 

"  The  -word  of  the  Lord  that  came  unto  Hoseu, 
the  son  ofBeeri,  in  the  days  of  Uzztah,  Jo- 
tham,  Ji'haz,  and  Hezekiah,  kings  of  Juilah, 
and  in  the  days  of  Jeroboam  the  son  of  Jo- 
ash,  king  of  Israel"— Hosea  i.  1. 
We  are  not  informed  whether  he  had  been 
trained  up  for  the  holy  office,  or  been  called 
in  a  manner  sudden  and  unlooked  for.  Some 
of  the  prophets  were  taken  at  once  from  fol- 
lowing their  ,»mmon  occupations;  as  we  see 


244 


SEPTEMBER  7. 


in  the  instances  of  Elisha  and  Amos.  Others 
were  taken,  and  this  was  more  generally  the 
case,  from  the  schools  of  the  prophets ; 
where,  by  retirement,  and  prayer,  and  medi- 
tation, and  instruction,  they  were  gradually 
prepared  to  minister  in  holy  things.  Thus 
God  both  sanctified  the  use  of  means,  and 
Bhowed  that  he  was  not  confined  to  them.  It 
is  the  same  now.  Some  of  the  most  pious, 
eminent,  and  useful  ministers  the  Churches 
ever  possessed,  have  been  educated  for  the 
purpose ;  and  we  ought  to  be  thankful  for 
such  institutions ;  and  on  these,  for  our  spiri- 
tual supplies,  we  must  principally  depend — 
But  we  must  not  limit  the  Holy  One  of  Is- 
rael. He  will  sometimes  take  a  man  out  of 
our  rules,  and  give  him  acceptance  and  suc- 
cess. And  we  must  receive  a  Bunyan,  as 
well  as  an  Owen.  When  will  persons  allow 
God  to  work  in  his  own  way  1  and  learn  that, 
because  one  thing  is  right,  another  need  not 
be  wrong?  But  Hosea  was  divinely  com- 
missioned— "  The  word  of  the  Lord  came 
unto  him."  "  For  the  prophecy  came  not  in 
old  time  by  the  will  of  man :  but  holy  men  of 
God  spake  as  they  were  moved  by  the  Holy 
Ghost."  And  they  could  demand  attention, 
in  the  name  of  him,  who  sent  them — "  Thus 
eaith  the  Lord." 

— His  descent  is  also  remarked — He  was 
"  the  son  of  Beeri."  The  Jews  have  a  rule, 
that  the  prophet  whose  father  is  named,  was 
the  son  of  a  prophet  But  this  does  not  al- 
ways hold.  Nothing  is  recorded  of  Beeri. 
Yet  it  is  reasonably  concluded,  that  unless  he 
had  been  a  man  of  some  distinction^  and  from 
whom  Hosea  derived  honour,  he  would  not 
c&e  been  mentioned.  And  this  he  might 
nave  been,  without  possessing  worldly  rank 
and  riches.  The  righteous  is  more  excellent 
than  his  neighbour.  He  is  happily  and  nobly 
descended,  who  springs  from  those  who  are 
great  in  the  sight  of  the  Lord — He  may  well 
exult,  and  say — 

"  My  boast  is  not  that  I  deduce  my  birth 
From  loins  enthron'd,  and  rulers  of  the  earth  ; 
But  higher  far  my  proud  pretensions  rise — 
The  sons  of  parents  pass'd  into  the  skies !" 

j_.et  us  live,  as  that  our  children  may  derive 
from  us  advantage  and  respect. 

But  the  principal  thing  is,  the  time  of  his 
ministrations — "  In  the  days  of  Uzziah,  Jo- 
tham,  Ahaz,  and  Hezekiah,  kings  of  Judah  ; 
and  in  the  days  of  Jeroboam  the  son  of  Joash, 
king  of  Israel."  Now  if  he  prophesied  only 
from  the  end  of  Jeroboam's  reign,  the  son 
of  Joash,  to  the  beginning  of  Hezekiah's,  it 
would  have  been  near  seventy  years.  But  he 
prophesied  in  the  reign  of  both.  And  if  we 
allow  him  a  few  years  in  each  of  these,  and 
reckon  up  the  length  of  the  reigns  between, 
his  ministry  must  have  been  little  short  of 
eighty  years ;  and  it  was  probably  even  more. 
And  five  things  may  be  observed  from  hence. 

First     How  very  little  we  have  of  his 


prophesyings.  Fourteen  short  chapters,  read 
in  much  less  time  than  a  modern  sermon,  in 
elude  all  that  has  been  perpetuated  of  far  the 
longest  ministry  on  record.  Some  labour  for 
posterity ;  and  leave  behind  them  works 
which  will  render  them  a  blessing  to  future 
ages.  Others  are  called  more  to  serve  their 
own  generation,  by  the  will  of  God  ;  and  are 
preachers  rather  than  writers.  How  useful 
was  Whitfield  as  a  preacher  !  while  his  few 
writings  have  had  little  circulation,  and  rathei 
serve  to  excite  wonder  that  he  was  so  power- 
ful in  another  capacity.  How  useful  has 
Hervey  been  as  a  writer  !  while  his  preach- 
ing was  without  excitement,  and  scarcely 
distinguished  by  any  effect.  Some,  like  Dod- 
dridge, have  excelled,  both  in  the  pulpit  and 
from  the  press.  Every  servant  of  God  has 
his  peculiar  gifts,  and  his  appropriate  sphere 
— "  Even  so,  Father ;  for  so  it  seemeth  good 
in  thy  sight." 

Secondly.  He  must  have  begun  his  minis- 
try very  young.  Paul  forbids  the  ordination 
of  a  novice,  lest  he  should  be  lifted  up  with 
pride.  Talent  is  not  all  that  isViecessary  fof 
the  sacred  office.  How  necessary  is  the 
knowledge  that  is  derived  from  experience  ' 
and  the  confidence  that  grows  out  of  the  tria 
of  character !  Thirty  was  the  age  for  enter 
ing  on  the  Levitical  service.  And  not  ear 
lier  than  this  period  did  John  and  Jesus  com- 
mence their  public  ministry.  But  "  the  word 
of  God  is  not  bound."  Timothy  was  young ; 
so  young,  that  Paul  was  obliged  to  say,  "  Let 
no  man  despise  thy  youth.'  Samuel  was 
employed,  while  yet  a  child.  Jeremiah  was 
consecrated  from  the  womb.  And  this  was 
nearly  the  case  (with  Hosea.  What  a  privi- 
lege, what  an  honour,  to  be  early  dedicated 
to  the  service  of  God  !  "  I  remember  thee^ 
the  kindness  of  thy  youth." 

Thirdly.  He  must  have  been  very  old  be- 
fore he  retired  from  labour.  Some  do  not 
resign  early  enough,  but  stand  about  as  a  hin- 
derance  in  the  way  of  usefulness.  The  ex- 
cellent Cornelius  Winter  often  prayed  to  be 
preserved  from  this  error.  Indeed,  few  can 
set  well,  and  say  of  a  successor  with  proper 
feelings,  "  I  must  decrease,  but  he  must  in- 
crease." Others  resign  too  soon.  They 
would  retire  upon  a  pension,  before  they  arc 
disabled  in  the  holy  war.  A  minister  may 
want  the  sprightliness  and  vigour  of  youth 
and  yet  have  the  ripeness  and  richness  of 
age ;  and  the  fruit  may  drop  without  much 
hard  shaking.  Some  nobly  fall  at  their  post 
— sword  in  hand — faithful  unto  death — and, 
with  the  crown  of  life,  obtain  the  commenda- 
tion, "  Thou  hast  laboured,  and  hast  not 
fainted." 

Fourthly.  He  must  have  passed  through 
a  vast  variety  of  condition.  He  lived  in  the 
reign  of  one  good  king,  and  of  four  bad  ones. 
He  saw  peace,  and  much  war.  He  saw  plenty, 
and  more  than  once,  scarceness  and  famine. 


SEPTEMBER  8. 


'245 


lie  saw  a  few  partial  revivals  of  religion ;  but 
witnessed  general  and  constant  wickedness. 
How  many  of  his  relations,  friends,  and  pious 
connexions,  had  fallen  !  How  lonely  must  he 
have  felt !  How  changed  his  views !  How 
convinced  must  he  have  been,  that  all  below 
is  vanity  and  vexation  of  spirit ! — while,  yet, 
God  wes  the  strength  of  his  heart,  and  his 
portion  for  ever.  How  much  he  knew  of 
what  was  doing  in  other  countries,  we  cannot 
determine.  But '  within  the  compass  of  his 
ministry  lived  Lycurgus,  the  famous  Lacedae- 
monian legislator ;  and  Hesiod,  the  Greek 
poet;  and  Rome  also  was  now  begun. 

Finally.  A  man  of  God  may  labour  long, 
and  do  very  little  good.  The  people  he  ad- 
dressed not  only  continued  wicked,  but  waxed 
worse  and  worse:  and  the  captivity  he  had 
threatened,  he  lived  to  see  commenced.  He 
certainly  saw  a  part  of  Israel  carried  away 
captive,  by  Tiglath-Pileser;  and  probably  the 
entire  destruction  of  the  kingdom  of  the  ten 
tribes,  by  Salmanezer.  This  must  have  been 
very  painful.  But  it  did  not  slacken  his  ef- 
forts. We  are  not  answerable  for  our  success. 
If  we  lose  our  labour,  we  shall  not  lose  our 
reward.  A  greater  than  all  said,  "  I  have  la- 
boured in  vain,  I  have  spent  my  strength  for 
nought,  and  in  vain ;  yet  surely  my  judgment 
is  with  the  Lord,  and  my  work  with  my  God." 


SEPTEMBER  8. 

u  Desjnsest  thou  the  riches  of  his  goodness  and 
forbearance  and  long suffering  ?" — Romans 

ii.  4. 

One  of  the  ways  in  which  God  addresses 
us,  in  his  Word,  is  expostulation.  To  expos- 
tulate is  to  accuse  before  an  open  rupture.  It 
is  the  lingering  of  friendship,  offended  indeed, 
but  unwilling  to  abandon  its  object  without 
further  trial.  It  is  anger  blended  with  kind- 
ness :  it  is  chiding,  accompanied  with  entreaty. 
— This  is  a  very  pleasing  view  of  the  Su- 
preme Being,  and  induces  us  to  exclaim, 
Lord,  what  is  man,  that  thou  are  mindful  of 
him;  or  the  son  of  man,  that  thou  visitest 
him  ?  By  the  transgression  of  his  law  we 
reduced  ourselves  to  ruin.  He  remembered 
us  in  our  low  estate ;  and  provided  for  our  de- 
liverance.  The  blessing  is  placed  before  us, 
and  within  our  reach.  But  we  disregard  it ; 
and  contemn  the  Saviour,  as  well  as  the 
Ruler.  Thus  we  deserve  that  his  wrath 
should  come  upon  us.  Yet,  before  he  pro- 
nounces sentence,  he  sends  for  us  into  his 
presence ;  and  reasons  with  us ;  that,  being 
unable  to  defend  our  conduct,  we  may  ac- 
knowledge, by  our  silence,  that  we  have 
acted  a  part  that  leaves  us  without  excuse, 
and  without  hope — "  Despisest  thou  the 
riches  of  his  goodness  and  forbearance  and 
lono'suffering?" 

The  Apostle  speaks  of  "  the  riches  of  nis 
goodness."  These  riches  appear  in  number- 
21* 


less  displays. — But  he  adds — "  and  forbear- 
ance and  longsuffering ;"  to  induce  us  to  con- 
sider the  latter,  as  the  proof  of  the  former. 

To  see,  then,  the  riches  of  his  goodness,  let 
us  contemplate  his  forbearance  and  longsuf- 
fering. Every  thing  in  God  enhances  his  pa- 
tience.— His  greatness  enhances  it.  We  are 
more  affected  with  an  affront  from  an  equal 
than  from  a  superior ;  and  more  from  an  infe- 
rior than  from  an  equal.  How  does  the  mas- 
ter resent  an  offence  from  his  slave?  or  a  King 
from  a  subject  ?  All  comparison  fails  between 
God  and  us.  He  is  the  maker  of  all  things ; 
and  all  nations  before  him  are  as  nothing. 
This  is  the  Being  insulted.  And  who  is  the 
offender?  A  groveling  worm  upon  a  dung- 
hill. And  yet  he  bears  with  us. — His  wisdom 
enhances  it.  We  cannot  be  affected  with  af- 
fronts of  which  we  are  ignorant  How  would 
some  be  enraged  if  they  knew  only  what  is 
said  of  them  by  some  of  their  "  dear  five  hun- 
dred friends ;  how  they  turn  them  into  ridi- 
cule before  they  have  well  left  their  house; 
and  what  freedoms  they  take  with  their  cha- 
racter, and  their  conduct,  in  almost  every 
company !  None  of  our  offences  are  secret 
from  God.  He  hears  all ;  sees  all ;  and  knows 
perfectly  every  imagination  of  the  thoughts 
of  our  heart.  And  yet  he  bears  with  us. — His 
holiness  enhances  it.  If  we  do  not  think  and 
feel  a  thing  to  be  an  affront,  there  is  no  vir- 
tue ;  for  there  is  no  difficulty  in  enduring  it. 
The  trial  is  when  it  touches  us  to  the  quick 
in  some  most  valued  interest  Sin  is  exceed- 
ing sinful.  By  nothing  does  God  deem  hinV 
self  so  dishonoured.  He  is  of  purer  eyes  than 
to  behold  iniquity.  It  is  the  abominable  thing 
which  his  soul  hates.  And  yet  he  bears  with 
us. — His  power  enhances  it  Why  do  we  put 
up  with  a  thousand  wrongs?  We  know  them, 
and  feel  them;  but  we  reluctantly  submit,  be- 
cause we  have  no  way  to  punish  them.  Why 
are  not  sinners  destroyed?  Moses,  when  he 
had  provoked  the  Egyptians,  saved  himself  by 
flight  But  whither  can  we  go  from  God's 
presence,  or  flee  from  his  spirit?  Some,  when 
they  have  provoked  resentment,  have  defied 
it,  and  successfully  too.  But  who  ever  hard- 
ened himself  against  God,  and  prospered?  His 
look  is  death.  And  yet  he  bears  with  us. — 
His  bounty  enhances  it  We  complain  pecu- 
liarly of  an  injury  or  an  insult  from  one  who 
is  much  indebted  to  us.  From  another,  we 
say,  we  could  have  borne  it ;  but  he  is  viler 
than  the  brute .  for  the  ox  knoweth  his  owner, 
and  the  ass  his  master's  crib.  We  are  under 
infinite  obligations  to  the  God  we  provoke.  In 
him  we  have  lived,  and  moved,  and  had  our 
being.  His  table  has  fed  us ;  his  wardrobe  has 
clothed  us ;  his  sun  has  warmed  us.  And  this 
is  not  all.  His  kindness  continues,  notwith- 
standing all  our  ingratitude.  And  he  not  only 
spares  us,  but  in  every  way  indulges  us.  He 
waits  to  be  gracious,  and  is  exalted  to  have 
mercy  upon  us. 


246 


SEPTEMBER  9. 


Yet  are  these  riches  of  his  goodness  "  des- 
pised."— Despised  by  inconsideration.  We 
treat  them  as  unworthy  of  our  notice.  They 
do  not  occupy  our  thoughts,  or  our  speech. — 
Despised  by  disobedience.  We  resist  their 
design,  which  is,  to  lead  us  to  repentance. 
God  calls,  but  we  will  not  answer.  He 
knocks,  but  we  refuse  to  open — Who  is  the 
Lord,  that  we  should  obey  his  voice  ? — Des- 
pised by  perversion.  We  turn  them  into  in- 
struments of  rebellion;  and  make  them  the 
very  means  of  increasing  our  impenitency.  If 
we  thought  God  would  strike  us  into  hell  the 
next  sin  we  committed,  it  would  not  be  com- 
mitted: but  since  he  is  too  kind  to  do  this,  we 
are  induced  to  offend  him.  We  are  evil,  be- 
cause he  is  good. 

How  unreasonable  is  this!  How  vile  is 
this  contempt !  How  shameful !  If  an  indivi- 
dual was  to  behave  towards  a  fellow-creature 
as  men  are  continually  acting  towards  the 
blessed  God,  no  one  could  notice  him  but 
with  astonishment  arid  contempt.  Yet  we 
talk  of  the  dignity  of  human  nature !  or  con- 
tend that  it  is  but  slightly  injured  by  the  Fall ! 

— And  how  dangerous !  How  ruinous  is 
this  contempt !  It  is  true,  God  is  merciful  and 
gracious.  But  he  will  by  no  means  spare  the 
guilty.  Nothing  equals  the  penalty  of  the 
Gospel — it  is  the  savour  of  death  unto  death. 


SEPTEMBER  9. 

"  They  joy  before  Thee  according  to  the  joy  in 
harvest" — Isaiah  ix.  3. 

Three  circumstances  are  here  mentioned. 
They  joy.  They  joy  before  Thee.  They  joy 
before  Thee  according  to  the  joy  in  harvest. 
Each  of  these  will  supply  an  interesting  and 
useful  meditation. 

They  joy. 

Among  the  many  mistakes  entertained  con- 
cerning religion,  no  one  is  more  common  than 
the  notion  that  it  prescribes  a  forced,  gloomy, 
melancholy  course;  engaged  in  which,  we 
must  bid  adieu  to  every  thing  like  pleasure. 
And  nothing  can  be  more  injurious  than  this 
notion :  for  men  will  naturally  turn  from  reli- 
gion while  they  view  it  as  the  enemy  of  their 
happiness.  But  nothing  is  so  unfounded  and 
false  as  this  opinion.  Let  us  take  it  to  three 
tribunals. 

Let  us  bring  it  to  the  bar  of  reason.  It 
must  be  allowed  that  God  is  able  to  make  us 
happy  or  miserable.  And  if  so — Is  it  likely 
that  he  will  suffer  those  who  hate  and  oppose 
him  to  be  happy  ?  and  those  who  love  and  try 
to  please  him  to  be  miserable  ?  What  a  notion 
of  the  Supreme  Being  would  this  imply !  And 
what  could  equally  blaspheme  his  character  ? 
—And  has  a  hope,  that  my  sins  are  pardoned; 
that  God  is  my  Father ;  that  Providence  is 


my  guide ;  that  Death  is  my  friend ;  and  thai 
heaven  is  my  portion ;  a  tendency  to  inspire 
me  with  sadness,  or  with  joy  ?  And  which  is 
most  adapted  to  make  me  wretched  or  com- 
fortable within  1  Malice,  or  benevolence? 
Passion,  or  meekness'!  Pride,  or  humility? 
Envy,  or  complacency?  Anxiety,  or  confi- 
dence?— Distant  things  do  not  sufficiently 
impress  us.  We  need  something  immediate. 
Our  propensity  to  present  gratification  'm 
powerful.  And  must  not  religion  meet  this 
state  of  feeling,  and  provide  for  it?  Thirsty 
as  man  is,  if  there  be  no  pure  stream  at  hand, 
will  he  not  kneel  down  to  the  filthy  puddle  ? 
What  is  to  preserve  us  from  being  drawn 
away  by  the  allurements  and  dissipations  of 
the  world,  but  our  having  something  better  to 
satisfy  our  hearts  at  home,  and  to  keep  us 
from  roving? — What  can  sustain  us  in  our 
trials,  and  animate  us  in  our  duties,  if  desti- 
tute of  present  consolation  ?  The  joy  of  the 
Lord  is  our  strength.  We  shall  soon  decline 
a  course  in  which  we  feel  no  interest  or  de- 
light. And  if  we  are  strangers  to  holy  plea- 
sure, how  can  we  impress  others  in  favour  of 
religion  ?  It  is  by  singing  at  their  work  that 
his  servants  praise  their  master;  and  prove 
that  his  yoke  is  easy,  and  his  burden  light. 

Let  us  take  it  to  the  bar  of  Scripture.- 
Read  the  Bible  all  through  for  this  purpose. 
Take  its  commands.  What  are  these?  "Re- 
joice in  the  Lord,  and  be  glad,  ye  righteous; 
and  shout  aloud  for  joy,  all  ye  that  are  up- 
right in  heart."  "  Rejoice  evermore."  "  Re- 
joice in  the  Lord  alway:  and  again  I  say, 
rejoice."  Take  its  promises.  What  are  these? 
"  Blessed  is  the  people  that  know  the  joyful 
sound :  they  shall  walk,  O  Lord,  in  the  light 
of  thy  countenance.  In  thy  name  shall  they 
rejoice  all  the  day :  and  in  thy  righteousness 
shall  they  be  exalted."  "The  ransomed  of  thn 
Lord  shall  return,  and  come  to  Zion  with 
songs."  "  They  shall  go  out  with  joy,  and  he 
ledtorth  with  peace:  the  mountains  and  the 
hills  shall  break  forth  before  them  into  sing- 
ing, and  all  the  trees  of  the  field  shall  clap 
their  hands."  Take  its  representations,  What 
are  these  ?  Go  back  to  the  beginning  of  the 
Gospel.  The  first  Churches  walked  not  only 
in  the  fear  of  the  Lord,  but  "  in  the  comfort 
of  the  Holy  Ghost."  Peter,  addressing  Chris- 
tians at  large,  says,  "  In  whom,  believing,  ye 
rejoice  with  joy  unspeakable  and  full  of  glo- 
ry." If  we  libel  Christianity,  and  cause  the 
way  of  truth  to  be  evil  spoken  of,  they  ho- 
noured it.  What  hindered  their  joy  ?  Losses 
did  not — "  They  took  joyfully  the  spoiling  of 
their  goods."  Persecutions  did  not — "  They 
received  the  word  in  much  affliction,  with 
joy  of  the  Holy  Ghost."  Guilt  did  not— They 
joyed  in  God,  through  our  Lord  Jesus  Christ, 
by  whom  they  received  the  atonement.  Death 
did  not — They  longed  to  depart,  to  be  with 
Christ,  which  was  far  better.    Eternity  did 


SEPTEMBER  10. 


347 


noi  They  were  looking  for  that  blessed  hope, 
and  hasting  unto  the  coming  of  the  day  of 
God.  Joy  was  then  considered  as  an  essential 
part  of  genuine  religion.  The  circumcision 
not  only  worshipped  God  in  the  spirit,  and 
tiad  no  confidence  in  the  flesh ;  but  also  re- 
joiced in  Christ  Jesus.  And  the  Apostle 
would  as  soon  have  excluded  from  it  righte- 
ous conduct,  and  a  peaceable  temper,  as  spi- 
ritual joy:  for,  says  he,  "the  kingdom  of  God 
is  not  meat  and  drink ;  but  righteousness,  and 
peace,  and  joy  in  the  Holy  Ghost" 

Let  us  bring  it  to  the  bar  of  experience. 
Experience  signifies  knowledge  derived  from 
experiment,  in  opposition  to  theory  and  hy- 
pothesis. And  experimental  philosophy  has 
been,  of  late  years,  much  extolled.  And  why 
should  not  experimental  religion  be  equally 
recommended  ]  Is  there  no  standard  in  spi- 
ritual things,  to  which  we  can  appeal  1  And 
is  there  no  way  of  subjecting  the  truth  and 
importance  of  their  claims  to  trial  1  Many 
are,  indeed,  too  careless,  and  too  prejudiced, 
to  pursue  the  process.  But  some  have  exa- 
mined, and  reduced  the  subjects  to  decision. 
And  they,  and  they  only,  are  the  persons  to 
whom  you  should  repair  in  a  case  of  this 
kind.  They  have  this  advantage  over  you. 
You  have  never  tried  their  principles:  but 
they  have  tried  yours.  You  have  never 
walked  in  their  ways:  but  they  have  walked 
in  yours ;  and  know,  as  well  as  you,  that  they 
are  not  pleasantness  and  peace.  And,  after 
trying  your  resources,  and  finding  them  to  be 
vanity  and  vexation  of  spirit,  they  have  tried 
the  Saviour's  promises,  and  have  found  them 
to  be  full  of  grace  and  truth.  At  first,  they 
could  not  be  swayed  by  faith ;  but  now  they 
have  something  more:  they  have  the  Wit- 
ness in  themselves.  They  know,  for  they 
have  applied  to  him,  that  he  is  a  suitable,  a 
willing,  a  mighty  Saviour.  They  know  they 
were  strangers  to  peace,  till  they  were  re- 
conciled to  God,  by  the  death  of  his  Son — but 
they  have  come  to  the  blood  of  sprinkling. 
They  know  that  once  they  were  ignorantly 
asking,  Who  will  show  us  any  good? — but 
they  have  found  the  fountain  of  life ;  and  can 
say,  it  is  good  for  me  to  draw  nigh  to  God. 
They,  therefore,  ought  to  be  heard.  They 
can  speak  with  confidence  and  earnestness ; 
for  they  speak  from  experience — And  this  is 
their  language :  "  Lo  this,  we  have  searched 
it,  so  it  is ;  hear  it,  and  know  thou  it  for  thy 
good."  "That  which  we  have  seen  and 
heard  declare  we  unto  you,  that  ye  also  may 
have  fellowship  with  us;  and  truly  our  fel- 
lowship is  with  the  Father,  and  with  his  Son 
Jesus  Christ." 

Let  us  listen  no  longer  to  a  report,  as  false 
as  it  is  evil.  It  is  a  good  land  which  the 
Lord  our  God  giveth  us.  Let  no  man's 
heart  fail  him 


SEPTEMBER  10. 


"  They  joy  before  Thee  according-  tt  the  joy  in 
harvest." — Isaiah  ix.  3. 

They  joy — before  Thee.    This  shows 

The  sincerity  of  this  joy.  All  men  are  in 
view  of  God ;  and  they  are  always  before 
him :  but  the  wicked  and  the  worldly  never 
joy  before  him.  Their  joy  is  all  show  and 
profession :  it  may  deceive  their  fellow-crea- 
tures ;  but  it  cannot  impose  on  God.  He  seel 
through  all  the  hypocrisy  of  their  happiness: 
he  knows,  that  in  the  midst  of  their  sufficien- 
cy, they  are  in  straits ;  and  that  they  sigh  and 
groan,  though  others  do  not  hear  them,  over 
all  their  successes  and  indulgences.  Their 
joj  is  for  company,  not  retirement  They 
cannot  partake  of  it  till  they  forget  God. 
One  thought  of  him  damps  all  their  pleasure 
— Therefore  they  say  unto  God,  Depart  from 
us,  we  desire  not  the  knowledge  of  thy  ways. 
And  hence,  they  dislike  conscience,  God's  de- 
puty and  secretary.  They  cannot  relish  their 
enjoyments  till  they  have  sent  him  out  of  the 
way ;  or  lulled  him  to  sleep ;  or  stupified  him 
with  an  opiate :  or  silenced  him  with  a  bribe : 
one  look,  one  word  from  conscience,  will  be 
enough  to  spoil  all  their  delights.  They  never 
taste  one  drop  of  real  joy.  There  is  no  peace, 
saith  God,  to  the  wicked. 

But  the  Christian's  joy  will  bear  the  gaze 
of  God.  It  lives  and  flourishes  in  his  pre- 
sence. And  so  far  is  he  from  shrinking  back 
from  the  eye  of  his  heavenly  Father,  that  the 
thought  of  being  near  him,  with  him,  before 
him,  affords  him  relief  and  satisfaction.  He 
can  say,  with  Asaph,  "Nevertheless  I  am 
continually  with  thee :  thou  hast  holden  me 
up  by  my  right  hand.  Thou  shalt  guide  me 
with  thy  counsel,  and  afterward  receive  me 
to  glory.  Whom  have  I  in  heaven  but  thee ! 
and  there  is  none  upon  earth  that  I  desire  be- 
side thee.  My  flesh  and  my  heart  faileth: 
but  God  is  the  strength  of  my  heart  and  my 
portion  for  ever." 

This  reminds  us  of  the  secrecy  of  this  joy. 
It  is  before  him ;  and  often  he  alone  discerns 
it  Strangers  intermeddle  not  with  it  The 
world  knows  it  not  Seeing  Christians  often 
poor,  and  afflicted,  and  despised,  they  are  at  a 
loss  to  conceive  how  they  can  be  joyful. 
They  are  therefore  men  wondered  at.  Their 
fellow-creatures  can  see  their  burdens ;  these 
are  often  plain  enough:  but  they  see  not 
their  supports ;  they  see  not  how,  underneath 
them,  are  the  everlasting  arms;  or  they 
would  not  wonder  that  they  do  not  sink. 
They  see  their  losses  and  trials;  but  their 
communion  with  God,  and  the  comforts  of  the 
Holy  Ghost  are  invisible.  Neither  are  the 
subjects  of  this  joy  disposed  to  divulge  it  to 
all.  They  are,  indeed,  ready  to  say  to  them 
that  fear  God,  Ccme,  and  I  will  tell  you  what 


2-18 


SEPTEMBER  11. 


he  hath  done  for  my  soul :  but,  were  they  to 
communicate  their  feelings  to  others,  they 
would  no  be  understood  by  them.  It  would 
be  worse  than  speaking  of  the  pleasure  of 
literature  to  a  clown ;  or  of  the  pleasure  of 
melody  and  harmony  to  a  man  who  has  no 
ear  for  music.  The  joy  also  does  not  operate 
and  discover  itself  like  common  mirth.  It  is 
not  the  froth  that  swims  and  shows  on  the 
surface.  It  lies  deep.  It  is  not  noise,  but 
composure.  It  is  the  calm  of  the  mind :  the 
content  of  the  heart:  the  sunshine  of  the 
soul :  a  peace  that  passeth  all  understanding. 
A  man,  if  joyful,  does  not  joy  like  a  child. 
"  True  joy  is  a  serious  thing." 

But  God  sees  his  people,  even  when  sor- 
rowful, yet  always  rejoicing  either  in  posses- 
sion, hope,  or  desire.  He  sees  them  turning 
aside  from  the  world,  to  refresh  and  exhila- 
rate their  spirits  alone  with  himself:  and 
hears  them  (when  no  other  ear  hears  them) 
saying,  "  How  precious  are  thy  thoughts  un- 
to me,  O  God !  how  great  is  the  sum  of  them ! 
If  I  should  count  them,  they  are  more  in 
number  than  the  sand :  when  I  awake,  I  am 
■till  with  thee." 

"  Be  earth  with  all  her  scenes  withdrawn  ; 
Let  noise  and  vanity  be  gone  : 
In  secret  silence  of  the  mind, 

My  heaven,  and  there  my  God,  I  find." 

They  joy  before  Him.  This  also  reminds 
us  of  the  medium  of  this  joy ;  not  indeed  ex- 
clusively, but  pre-eminently  so — It  is  con- 
nected with  the  worship  and  ordinances  of 
God.  And  the  allusion  is  to  the  three  annual 
solemnities  of  the  Jews  when  they  went  to 
appear  before  the  Lord  in  Zion.  For  there 
he  was  considered  as  residing.  There  was 
his  house,  his  table,  his  attendants.  This, 
said  he,  is  my  rest  for  ever;  here  will  I  dwell, 
for  I  have  desired  it.  Hence,  says  David, 
when  shall  I  come,  and  appear  before  God  1 — 
These  services  were  called  feasts.  There 
were  songs  to  be  sung  in  the  way  to  them. 
The  people  went  with  the  voice  of  joy  and 
gladness  to  keep  holy  day.  And  when  they 
arrived,  they  were  required  "  to  rejoice  be- 
fore him."  Is  God  less  present  in  our  assem- 
blies, than  in  those  of  the  Jews'?  Has  he  not 
said,  "  In  all  places  where  I  record  my  name  I 
will  come  unto  thee,  and  I  will  bless  thee  1" 
And  many  can  set  to  their  seal  that  God  is 
true.  They  know  he  is  there,  waiting  to  be 
gracious,  and  exalted  to  have  mercy.  They 
have  found  him  there,  and  conversed  with 
him,  as  a  man  talketh  with  his  friend.  They 
have  seen  his  power,  and  his  glory,  in  the 
sanctuary,  and  have  there  tasted  that  the 
Lord  is  gracious.  Hence  they  hail  the  Sab- 
bath, as  the  day  of  holy  convocation,  with  de- 
Jight.  They  are  glad  when  the  summons 
comes  to  go  into  the  house  of  the  Lord. 
They  come  before  his  presence  with  thanks- 
givings :  and  show  themselves  glad  in  him 
with  psalms. 


Yes,  they  who  mourn ;  and  are  there  com- 
forted— They  who  come  burdened  with 
guilt ;  and  are  there  set  free — They  who 
come  in  the  midst  of  trouble,  and  find  him 
in  his  palaces  for  a  refuge — They  who  come 
cold  and  languid,  and  are  quickened  accord- 
ing to  his  word :  these  verify  the  promise, 
"  I  will  bring  them  to  my  holy  mountain 
and  make  them  joyful  in  my  house  of  pray- 
er." And  they  know  the  meaning  of"  the 
declaration — "  They  joy  before  Thef  " 


SEPTEMBER  11. 

*  They  joy  before  Thee  according-  to  the  joy  m 
harvest." — Isaiah  ix.  3. 

They  joy  before  Him — according  to  the 
joy  of  harvest.     And  what  is  this  joy  1 

It  is  a  joy  connected  with  exertion. — Reap- 
ing is  no  easy  thing.  But  this  is  not  all 
that  is  required.  There  is  manuring,  and 
ploughing,  and  sowing,  and  harrowing,  and 
weeding.  All  these  are  previously  neces- 
sary to  the  joy  of  harvest.  The  husband- 
man does  not  eat  the  bread  of  idleness.  His 
labour  fills  his  hands.  Every  season  ha.« 
demands  upon  him :  and  the  end  of  one  work 
is  the  beginning  of  another.  Indeed,  no- 
thing valuable  is  to  be  obtained  without 
diligence  and  difficulty :  yea,  it  would  not 
be  valuable,  or  prized,  if  it  were  acquired 
priceless  and  painless.  And  are  not  we  to 
exercise  ourselves  unto  godliness  1  And  is 
it  nothing  to  worship  God  in  spirit  and  in 
truth  7  And  to  watch  in  all  things !  And 
to  pray  without  ceasing  1  And  to  keep  the 
heart  with  all  diligence  1  "  But  the  grace 
of  God  does  all  this  for  us."  It  does.  But 
it  is  equally  true,  that  it  does  all  this  by  us 
too.  God  does  not  believe  and  repent ;  but 
enables  us  to  believe  and  repent.  We  run 
the  race  that  is  set  before  us,  we  fight  the 
good  fight  of  faith — though  in  him  is  all  our 
help  found. 

This  joy  requires  patience.  The  husband- 
man soweth  in  hope;  but  the  accomplish- 
ment of  his  hope  is  future.  Weeks  and 
months,  and  many  dreary  weeks  and  months, 
intervene,  before  his  wishes  can  be  fulfilled 
Yet  he  is  not  foolish  enough  to  suppose,  that 
he  has  laboured  in  vain,  because  he  cannot 
reap  as  soon  as  he  has  sown  ;  or  childishly 
eager  enough  to  cut  down  the  grain  green, 
to  hasten  the  harvest.  BMt  what  does  he  1 
"  The  husbandman  waiteth  or  the  precious 
fruit  of  the  earth,  and  hath  long  patience 
for  it,  until  he  receive  the  early  and  latter 
rain."  And  so  Abraham,  after  he  had  pa- 
tiently endured,  received  the  promise.  Chris- 
tians also,  are  required  to  wait.  And  let  them 
remember,  that  in  due  time  they  shall  reap, 
if  they  faint  not.  And  they  have  not  long  to 
wait.  Their  salvation  is  nearer  than  when 
they  believed.     Yet  a  few  more  rising  ana 


SEPTEMBER  12. 


249 


descending  suns ;  and  it  shall  be  said,  "  Put 
ye  in  the  sickle;  for  the  harvest  is  ripe." — In 
the  mean  time  the  process  is  hourly  advancing 
to  maturity ;  and  the  end  shall  prove,  that 
every  thing  is  most  beautiful  and  most  pro- 
fitable in  its  season.  "  It  is  good  that  a  man 
-should  both  hope  and  quietly  wait  for  the  sal- 
vation of  the  Lord." 

This  joy  is  not  free  from  anxieties.  When 
the  seed  is  first  thrown  into  the  ground,,  it 
seems  lost ;  and  when  it  revives  from  a  kind 
of  death,  and  springs  up,  it  has  to  encounter 
the  frosts  of  winter,  the  changings  and  blights 
of  spring,  the  lengthened  dryness  or  wetness 
of  summer.  And  when  the  period  is  arrived 
for  securing  the  precious  treasure,  solicitude 
is  more  alive  and  alert.  The  husbandman 
often  rises,  and  looks  at  the  sky.  Ten  times 
in  the  day  he  examines  the  glass.  He  goes 
about  with  a  heavy  heart,  and  a  depressed 
countenance ;  and  often  forebodes  the  worst : 
and  it  is  not  till  he  has  safely  housed  the 
whole,  that  he  can  give  up  himself  to  satis- 
faction and  delight.  But  how  will  this  apply 
to  Christians '  Is  there  any  thing  precarious 
in  the  purpose  and  promise  of  God!  No.  But 
it  is  otherwise  with  their  apprehensions. 
Their  eternal  prospects  awaken  all  their  con- 
cern ;  and  they  have  a  thousand  doubts  and 
fears  concerning  their  safety  and  success.  Am 
I  an  heir!  Is  this  repentance  towards  God  ! 
Is  this  faith  towards  our  Lord  Jesus  Christ! 
Can  these  wandering  thoughts  and  imperfect 
desires  be  prayer!  What  if,  after  all,  I 
■hould  fail  of  the  grace  of  God,  and  come 
short  of  the  glory  to  be  revealed ! 

But  this  joy  is  great.  When  the  harvest 
is  come,  every  face  betrays  pleasure.  The 
very  toil  seems  delight.  They  that  pass  by 
say,  "  We  bless  you  in  the  name  of  the 
Lord."  "  He  that  soweth,  and  he  that  reap- 
eth,  now  rejoice  together."  Pennant  tells 
us,  in  his  Travels,  that  in  parts  of  Scotland  he 
sometimes  saw  large  numbers  reaping,  to  the 
sound  of  a  musician  behind  them,  playing  on 
the  bagpipe ;  and  thus  enlivening  the  scene, 
and  softening  the  work.  And  David  says, 
"They  that  sow  in  tears  shall  reap  in  joy," 
or,  as  it  is  in  the  margin,  reap  singing.  And 
he  adds,  "  He  that  goeth  forth  and  weepeth, 
bearing  precious  seed,  shall  doubtless  come 
again  with  rejoicing,  bringing  his  sheaves 
with  him."  And  who  has  not  heard  the  shout- 
ings c£  the  rustics,  as  the  last  loaded  wain 
returned  from  the  field,  covered  with  green 
boughs!  And  who  has  not  witnessed  the 
rude  mirth  of  harvest-home  1  But  if  "  the 
poor  labourers  sing;"  think  of  the  owner! 
Now  his  anxieties  are  dispelled !  Now  his 
patience  is  rewarded !  Now  his  exertion  and 
expense  are  abundantly  repaid — his  garner  is 
full,  affording  all  manner  of  store ;  and  he 
hails,  in  his  possession,  the  means  of  irdul- 
gence,  improvement,  and  wealth  !  Yet,  what 
is  this  joy,  compared  with  the  Christian's" 
21 


The  one  is  for  the  oody ;  the  other  for  the 
soul.  One  is  for  time ;  the  other  is  for  eternity. 
One  is  common  to  the  wicked  and  the  righte- 
ous ;  the  other  is  peculiar  to  the  subjects  of 
divine  grace.  The  one  may  gender  intern 
perance,  and  sin ;  the  other  sanctifies,  while 
it  contents. 

Let  me  learn,  then,  to  improve  the  works 
of  creation  to  pious  purposes ;  and  make  nature 
a  handmaid  to  grace. 

And  let  me  be  thankful  for  the  harvest  with 
which  we  have  so  recently  been  favoured. 
He  has  again  "  prepared  of  his  goodness  for 
the  poor."  All,  indeed,  are  concerned.  "  The 
king  is  served  by  the  labour  of  the  field." 
But  kings  have  many  ways  of  livinar.  that 
poor  people  have  not  We  do  not  tninK  of 
palaces  or  mansions,  so  much  as  of  the  dwell- 
ings of  the  poor,  when  we  view  the  waviug 
fields.  He  has  not  only  given  us  plenty,  but 
afforded  us  the  appointed  weeks  of  haivesL 
"  Oh  that  men  would  praise  the  Lord  for  his 
goodness,  and  for  his  wonderful  works  to  the 
children  of  men !  For  he  satisfieth  the  long- 
ing soul,  and  filleth  the  hungry  soul  with 
goodness." 

Yet  man  liveth  not  by  bread  alone,  but  by 
every  word  that  proceedeth  out  of  the  mouth 
of  God.  Let  me  therefore  labour,  not  for  the 
meat  that  perisheth,  but  for  that  meat  which 
endureth  unto  everlasting  life.  All  spiritual 
blessings  in  heavenly  places  are  provided  and 
represented.  Yet  the  season  for  securing 
them  is  limited,  short,  and  uncertain.  Now 
is  the  accepted  time ;  now  is  the  dfty  of  salva- 
tion. And  how  many,  in  consequence  of  neg- 
lect, have  exclaimed,  at  a  dying  hour — Thb 

HARVEST  IS    PAST  ;    THE  SUMMER  IS  ENDED 
AND  WE  ARE  NOT  SAVED. 


SEPTEMBER  12. 
"  Tea,  he  loved  the  people.^-^-Dent.  xxxiii.  J 

There  can  be  no  doubt  of  the  truth  of  this 
assertion  with  regard  to  Israel.  They  were 
often  reminded  of  it :  and  they  were  as  often 
told  why  he  set  his  love  upon  them.  The  rea- 
son was  not  their  greatness ;  for  they  were  the 
fewest  of  all  people :  not  their  goodness ;  for 
they  were  a  stifmecked  people :  but  because 
the  Lord  had  a  favour  towards  them.  Hence 
he  chose  them,  and  redeemed  them,  and  pro- 
vided for  them,  and  distinguished  them  by 
miracles  and  privileges.  "To  them  pertained 
the  adoption,  and  the  glory,  and  the  covenants, 
and  the  giving  of  the  law,  and  the  service  of 
God,  and  the  promises."  "  He  dealt  not  so 
with  any  land." 

But  has  he  less  appeared  to  thee,  O  Chris- 
tian !  saying,  Yea,  I  have  loved  thee  with  an 
everlasting  love,  and  with  lovingkindness 
have  I  drawn  thee  ?  Here  is  the  source  of 
your  salvation.  However  wide,  and  howevei 
far  it  flows,  here  the  river  rises;  Mid  take 


250 


SEPTEMBER  13. 


what  stream  of  it  you  please,  it  will  lead  you 
up  to  this  spring-h«ad,  the  free  and  unde- 
served favour  of  God — "  Yea,  he  loved  the 
people." 

But  his  love  to  his  people,  so  to  speak,  is  ot 
three  kinds. 

A  love  of  benevolence.  This  consists  in 
wishing  and  designing  them  good. 

A  love  of  beneficence.  This  consists  in  do- 
ing them  good.  It  appears  in  a  thousand  in- 
stances. The  principal  one  of  all  is,  his  re- 
membering them  in  their  low  estate,  and 
sending  his  only  begotten  Son  into  the  world, 
that  they  might  live  through  him.  Herein, 
therefore,  says  the  Apostle  John,  is  lope  ;  not 
that  we  loved  God,  but  that  he  loved  us,  and 
sent  his  Son  to  be  the  propitiation  for  our 
sins.  It  was  necessary  to  find  a  way  in 
which  his  goodness  could  reach  us,  consist- 
ently with  his  nature  as  a  holy  being,  his 
claims  as  a  lawgiver,  and  his  honour  as  a  go- 
vernor. And  this  medium  of  our  salvation 
does  not  therefore  detract  from  the  author  of 
it :  for  if  he  required  a  sacrifice,  he  furnished 
one,  and  it  was  the  Lamb  of  God.  And  there- 
fore the  Apostle  says,  being  justified  freely 
by  his  grace,  through  the  redemption  which 
is  in  Christ  Jesus. 

A  love  of  complacency.  The  love  of  bene- 
volence, and  the  love  of  beneficence,  regard- 
ed them  as  unworthy  and  as  miserable :  but 
the  love  of  complacency  regards  them  as  new 
creatures.  He  cannot  take  pleasure  in  them 
while  they  are  destitute  of  his  image,  and 
enemies  to*him  by  wicked  works.  Wha*  fel- 
lowship hath  righteousness  with  unrighteous- 
ness 1  And  what  communion  hath  light  with 
darkness  1  But  he  prepares  them  for  his  de- 
lighting in  them,  and  holding  intercourse 
with  them.  He  saves  them  by  the  washing 
of  regeneration,  and  the  renewing  of  the 
Holy  Ghost.  Then  he  takes  pleasure  in  them 
that  fear  him,  in  them  that  hope  in  his  mer- 
cy. Does  a  man  take  pleasure  in  his  inhe- 
ritance ?  In  the  wife  of  his  bosom1!  In  the 
children  of  his  affection  1  In  the  work  of  his 
hands  ?  They  are  all  this,  and  more  than 
all,  to  the  God  of  all  grace.  He  puts  their 
tears  into  his  bottle — Are  they  not  in  his 
book  ?  Their  prayer  is  his  delight.  Their 
alms  are  the  odour  of  a  sweet  smell.  He  cor- 
responds with  them.  Visits  them.  Takes 
up  his  abode  with  them.  He  rejoices  over 
them  with  joy.  He  rests  in  his  love.  He 
joys  over  them  with  singing. 

What  can  I  wish  for  more  ?  Suppose  men 
reproach!  Since  I  have  been  precious  in 
thy  sight  I  have  been  honourable ;  and  thou 
hast  loved  me.  Let  them  curse ;  but  bless 
thou.  One  smile  of  thine  is  better  than  life ; 
and  wil.  more  than  balance  a  universe  of 
frowns. 

Let  my  portion,  and  the  portion  of  mine,  be 
— "The  good  will  of  him  that  dwelt  in  the 
bush." 


SEPTEMBER  13. 

"  And  he  said,   Lord   God,   -whereby   shall  1 
know  that  I  shall  inherit  it  ?" — Gen.  xv.  8. 

— Why,  nad  not  Uod  tnat  very  moment 
promised  it!  And  was  not  his  word  suffi- 
cient \ 

They  surely  have  never  made  the  trial, 
who  imagine  that  it  is  an  easy  thing  to  be- 
lieve. To  confide  in  a  being  invisible,  and 
whom  we  have  so  deeply  offended,  and  to  hang 
our  everlasting  hope  upon  his  naked  truth,  re- 
quires the  exertion  of  the  power  that  raised  up 
Christ  from  the  dead.  Who  never  feels  in 
him  the  working  of  an  evil  heart  of  unbelief  i 
Our  Lord  upbraided  his  own  Apostles  with 
their  want  of  faith.  And  even  the  father  of 
the  faithful  desires  something  more  than 
God's  engagement  to  give  him  the  land  of 
Canaan — VVhereby  shall  I  know  that  I  shall 
inherit  if? 

Yet  God  pardoned  his  servant  in  this 
thing;  and  stooped  to  his  weakness;  and 
yielded  him  what  he  required.  And  Abra- 
ham was  satisfied  with  the  sign  and  the  seal. 

There  is  a  better  country,  even  a  heaven 
ly.  The  possession  of  it  is  an  object  worthy 
of  all  our  concern.  And  they  who  love  it 
and  seek  it  supremely  cannot  leave  their 
claim  undecided  and  uncertain :  and  there- 
fore their  language  will  be,  "  Say  unto  my 
soul,  I  am  thy  salvation" — "  Give  me  a  token 
for  good" — "  Whereby  shall  I  know  that  1 
shall  inherit  it  J" 

"  Why  you  have  the  promise  of  God,  who 
cannot  lie  !"  Yes  :  and  this  infallibly  insures 
it,  to  all  those  to  whom  it  belongs — But  who 
are  the  heirs  of  promise'?  Away  with 
dreams,  and  visions,  and  sounds  in  the  air, 
and  impulses,  and  accidental  occurrences  of 
passages  of  Scripture.  We  have  surer  evi- 
dence. We  have  unerring  proofs,  furnished 
by  God  himself.  Search  his  word  with  dili- 
gence and  prayer.  There  you  will  find,  not 
the  names  indeed  of  the  heirs  of  eternal  life; 
but  their  characters — their  qualities — their 
taste — their  choice — their  way — their  aim. 

Let  me  fix  on  one  of  these  vouchers  only 
— It  is  a  preparation  for  the  blessedness. 
Where  this  is  found,  the  title  can  never  be 
absent.  The  Apostle  therefore  gives  "thanks 
to  the  Father,  who  hath  made  us  meet  to  be 
partakers  of  the  inheritance  of  the  saints  in 
light."  In  another  place  he  says,  "  He  hath 
wrought  us  for  the  selfsame  thing."  And  he 
does  nothing  in  vain.  If  he  has,  by  the 
agency  of  his  Holy  Spirit,  fitted  you  in  the 
temper  of  your  soul  for  the  world  of  glory, 
you  may  be  assured  that  he  designs  you  for 
it.  If  you  bear  the  image  of  the  heavenly, 
you  will  partake  of  their  condition.  If  you 
have  the  dawn  of  that  blessed  state,  you  will 
have  the  day.  Grace  is  of  the  same  nature 
with  glory :  they  differ  only  in  the  degree. 
Is  heaven  not  only  the  high  but  the  hdj 


SEPTEMBER  14. 


251 


place  into  which  entereth  nothing  that  defil- 
eth  ?  And  oo  you  hunger  and  thirst  after 
righteousness? — Does  the  blessedness  con- 
sist in  adoring  the  Lamb  that  was  slain ;  and 
in  being  like  him ;  and  in  seeing  him  as  he 
isl  And  are  you  now  glorying  only  in  his 
Cross;  and  following  him  in  the  regenera- 
tion ;  and  praying  that  you  may  know  him 
in  the  power  of  hie  resurrection,  and  the  fel- 
lowship of  his  sufferings? — Will  the  distinc- 
tions in  life,  now  allowable  and  necessary,  be 
done  away;  and  only  those  remain  which 
arise  from  character  ?  And  are  you  valuing 
oersons,  not  according  to  their  outward  cir- 
cumstances, but  their  real,  their  moral,  their 
spiritual  worth  ? — As  no  inquiry  will  be 
made  there,  where  we  have  worshipped ;  but 
how :  nor  to  what  denomination  we  pertain- 
ed ;  but  whether  we  were  Jews  inwardly — 
can  you  now  pray  from  the  heart,  "  Grace  be 
with  all  them  that  love  our  Lord  Jesus  Christ 
in  sincerity  ?"  Can  you  now  say,  "  Whoso- 
ever shall  do  the  will  of  my  Father  who  is  in 
heaven,  the  same  is  my  brother,  and  sister, 
and  mother]"  Then  heaven  is  already  be- 
%un ;  and  therefore  insured :  for  we  are  con- 
fident of  this  very  thing,  that  he  which  hath 
begun  a  good  work  in  you  will  perform  it 
until  the  day  of  Jesus  Christ.  If  you  can 
take  the  representations  of  the  employments 
and  enjoyments  of  heaven  given  us  in  the 
Scripture ;  and  can  desire  these  things ;  and 
hope  for  these  things ;  and  find  your  liberty 
and  happiness  in  them  ;  you  have  the  earnest 
of  the  inheritance,  and  are  sealed  by  the  Ho- 
ly Spirit  of  God  unto  the  day  of  redemption. 
Let  me  not  then,  O  my  soul !  be  faithless,  but 
believing ;  and  rejoice  in  hope  of  the  glory  of 
God. 


SEPTEMBER  14. 

"  Jjean  not  unto  thine  oxvn  understanding." 
Prov.  iii.  5. 

The  understanding  is  a  natural  faculty,  by 
which  man  is  distinguished  from  inanimate 
creatures,  and  also  from  the  animal  world. 
The  sun,  and  moon,  and  sea,  and  rivers,  are 
impressed  by  laws,  of  which  they  know  no- 
thing; and  follow  their  destiny,  wholly  un- 
conscious of  the  operations  they  perform. 
The  beasts  of  the  field,  and  the  fowls  of  the 
air,  have  an  instinct  which  often  surprises  us. 
But,  while  it  is  exact  as  far  as  it  goes,  it  is 
exceedingly  limited :  it  admits  of  no  variety 
or  prcgression.  These  beings  are  no  wiser 
now  than  when  they  went  to  Noah  for  shel- 
ter, and  to  Adam  for  names — But  there  is  a 
spirit  in  man ;  and  the  inspiration  of  the  Al- 
mighty giveth  him  understanding.  By  means 
of  this  endowment  he  can  look  backward  and 
forward.  He  can  examine  and  judge.  He 
can  survey  principles  in  their  abstraction; 
and  duties  in  their  circumstances;  and  ac- 


tions in  their  moral  bearings.  He  can  refuse 
the  evil,  and  choose  the  good,  against  present 
feelings  and  imposing  appearances. 

This  faculty,  from  the  lowest  degree  of 
reason  to  the  highest  reach  of  intellect,  is  the 
gift  of  God,  the  Father  of  lights ;  and  should 
be  cultivated  by  us  as  men  and  as  Christians. 
We  should  rejoice  that  we  live  in  a  country 
and  in  an  age  so  favourable  to  all  kinds  of 
information.  It  is  a  sad  reproach  to  many, 
that  in  the  midst  of  knowledge  they  are  found 
so  ignorant  as  they  are ;  it  must  be  the  result 
of  dissipation  or  sloth. 

But  though  we  are  to  prize,  and  improve, 
and  make  use  of  our  understanding,  we  are 
not  to  linn  to  it.  Yet,  if  we  were  not  prone 
to  this,  the  caution  would  be  needless.  There 
is  nothing  of  which  men  are  so  proud  as  their 
knowledge.  There  are  more  than  a  few  who 
would  rather  be  charged  with  a  want  of  prin- 
ciple than  a  want  of  cleverness ;  and  would 
rather  pass  for  knaves  than  fools.  This  re- 
gard seems,  indeed,  to  be  a  kind  of  equalizer 
of  the  human  race :  and  the  only  thing  with 
which  all  are  satisfied,  and  in  which  they 
feel  an  ineffable  complacency,  is  their  own 
understanding.  They  lean  to  their  own  un- 
derstanding, in  preference  to  the  understand- 
ing of  others ;  whom  yet,  if  asked,  they  would 
consider  as  very  superior  to  themselves,  both 
in  capacity  and  experience.  They  may,  in- 
deed, consult  with  an  adviser;  but  it  is  in 
hope  of  finding  a  confirmation  of  their  own 
opinion :  and  should  his  judgment  differ  from 
their  conclusion,  they  would  feel  little  diffi- 
culty in  resolving  by  which  to  abide.  We 
frequently  see  this  in  those  who  are  just  en- 
tering the  world,  and  so  much  need  a  guide, 
to  escape  those  early  mistakes  that  may  affect 
the  whole  of  their  future  life.  Whatever 
quickness  of  perception  they  may  possess,  they 
must  surely  be  destitute  of  that  practical  wis- 
dom that  grows  out  of  observation  and  trial. 
Yet  how  little  do  "  the  younger  submit  them- 
selves to  the  elder !" 

—  Men  carry  this  disposition  even  into  the 
things  of  God.  They  regard  their  own  rea- 
son more  than  his  word ;  and  are  reluctant  to 
believe  what  they  cannot  comprehend.  We 
are  told  that  Alphonsus,  the  royal  astronomer, 
having  apprehended  some  seeming  irregula- 
rities among  the  heavenly  bodies,  was  daring 
enough  to  say,  "  Had  I  been  by  the  Creator, 
when  he  made  the  world,  I  could  have  given 
him  some  good  advice."  We  justly  shudder 
at  his  profaneness :  and  yet  who  has  not  fallen 
into  a  similar  error  ?  Who  has  not  found  fault 
with  God  in  his  manner  of  governing  the 
world,  the  Church,  the  family,  the  individual  ? 
Who  has  not  been  ready  to  direct  the  Spirit 
of  the  Lord;  and,  being  his  counsellor,  to 
teach  him  ? 

To  preserve  us  from  this  tendency,  Let  U3 
remember  how  limited  our  own  understand- 
ing is ;  how  many  subjects  there  are  entirely 


252 


SEPTEMBER  15. 


oeyond  its  reach ;  arii-  that  thoro  is  nothing 
with  which  it  i3  perfectly  acquainted.  Let 
us  also  reflect  how  much  we  are  impressed 
by  appearances ;  and  how  different  these  often 
are  from  the  realities  of  things.  "  Who 
knoweth  what  is  good  for  a  man  in  this  life ; 
all  the  days  of  his  vain  life,  which  he  spend- 
eth  as  a  shadow !"  What  should  we  have 
been  at  this  hour  if  things  had  always  ac- 
corded with  our  mind  and  wishes  7  Let  us 
look  back,  and  see  how  frequently  we  have 
erred,  both  in  our  hopes  and  fears.  We  now 
clearly  see,  that  what  we  so  eagerly  desired 
would  have  proved  our  injury  or  ruin;  and 
that  what  we  were  so  anxious  to  escape  has 
conduced  to  our  best  welfare :  so  that  we  can 
say,  "  It  is  good  for  me  that  I  have  been  af- 
flicted." 

We  are  very  incompetent  to  judge  for  our- 
selves, because  we  know  not  the  influence 
other  and  untried  events  will  exert  upon  us. 
To  these  we  go  forward  with  our  present 
views  and  feelings  ;  not  aware  that  new 
scenes  will  produce  new  views  and  feelings; 
and  may  unfold  secrets  in  our  character  of 
which  we  have  no  conceptions,  and  which 
may  fill  us  not  only  with  surprise,  but  dis- 
may. Thus,  when  Elisha  predicted,  with 
tears,  the  atrocities  and  cruelties  he  would 
commit,  Hazael  shuddered  at  the  thought, 
and  sincerely  exclaimed,  "  What !  is  thy  ser- 
vant a  dog,  that  he  should  do  this  thing  1" 
the  man  of  God  only  answered,  "  The  liOrd 
hath  showed  me  that  thou  shalt  be  king  over 
Syria."  And  his  elevation  transformed  him 
from  the  man  into  the  monster  which  he  had 
execrated ! 

And  if,  by  leaning  to  our  own  understand- 
ing, we  take  one  wrong  step,  what  conse- 
quences, immediate  or  remote,  personal  or 
relative,  may  arise  from  it!  See  this  in 
David.  I  shall  now  perish,  said  he,  one  day, 
by  the  hand  of  Saul :  "  there  is  nothing  better 
for  mo  than  that  I  should  speedily  escape  into 
the  land  of  the  Philistines."  The  oracle,  had 
he  consulted  it,  would  not  have  told  him  so. 
In  truth  it  was  the  worst  measure  he  could 
*  have  devised.  It  tended  to  alienate  the  affec- 
tions of  his  countrymen;  to  justify  the  re- 
proaches of  his  enemies ;  to  deprive  himself 
of  the  means  of  grace;  to  put  himself  out  of 
the  Divine  protection ;  and  to  lay  him  under 
obligations  to  a  benefactor  he  could  not  oblige, 
without  betraying  the  cause  of  God.  Accord- 
ingly he  was  soon  drawn  into  a  scandalous 
equivocation  with  Achish.  Then  he  was 
ordered  to  go  and  fight  against  his  own  peo- 
ple Israel.  And  when  he  was  released  from 
this  embarrassment,  and  went  back,  he  found 
that,  in  his  absence,  his  residence  and  pro- 
perty had  been  destroyed,  and  his  family 
carried  away  captives.  "O  Lord,  I  know 
that  the  way  of  man  is  not  in  himself:  it  is 
not  in  man  that  walketh  to  direct  his  steps." 
Ijot  leanod  to  his  own  understanding;   and 


chose  the  vale  of  Sodom  wnich  was  well 
vvatered,  like  the  garden  of  the  Lord.  By 
this  movement  he  separated  himself  from  in- 
tercourse with  his  pious  uncle.  He  was  taken 
captive  by  the  confederate  kings.  He  was 
strangely  induced  to  reside  in  the  town  itself; 
and  dwelling  among  them,  in  seeing  and 
hearing,  vexed  his  righteous  soul,  from  day 
to  day,  with  their  unlawful  deeds.  At  length 
he  was  burnt  out  of  house  and  home.  His 
wife,  for  looking  back,  became  a  pillar  of  salt ; 
so  that  he  never  after  could  go  or  gaze  that 
way.  His  daughters  contaminated  by  the 
vices  of  the  place — But  we  dare  not  go  on. 
Trust  in  the  Lord  with  all  thine  heart — Lean 
not  to  thy  own  understanding — In  all  thy 
ways  acknowledge  Him,  and  He  shall  direct 
thy  paths. 


SEPTEMBER  15. 

"  Lord,  -what  -wilt  thou  have  me  to  do?' 
Acts  ix.  6. 

This  is  a  very  marvellous  question,  con- 
sidering from  whom  it  came.  For  the  in- 
quirer, till  now,  had  hated  the  name  of  Jesus; 
and  was  at  this  very  time  actually  engaged  in 
the  persecution  of  his  followers.  What  would 
he  have  thought,  if  some  one  could  have  told 
him  previously,  that  in  a  few  hours,  in  a  few 
moments,  he  would  be  a  worshipper  at  the 
feet  of  the  Nazarene !  But  so  it  was :  and 
he,  trembling  and  astonished,  said,  Lord,  what 
wilt  thou  have  me  to  do  7 

Let  us  never  despair.  The  chief  of  sinners 
are  within  his  reach.  He  has  a  mighty  arm ; 
strong  is  his  hand,  and  high  is  his  right  hand. 
What  changes  has  his  grace  already  accom- 
plished: and  what  changes  must  it  accom- 
plish still,  if  the  promise  be  fulfilled,  "  Instead 
of  the  thorn  shall  come  up  the  fir  tree,  and 
instead  of  the  brier  shall  come  up  the  myrtle 
tree :  and  it  shall  be  to  the  Lord  for  a  name, 
for  an  everlasting  sign  that  shall  not  be  cut 
off!"  But  let  us  make  this  inquiry  our  own. 
It  is  every  way  worthy  of  our  adoption. 

It  is  personal  in  its  aim — Lord,  what  wilt 
thou  have  me  to  do  1  Many  seem  more  anxious 
to  reprove  others,  than  to  know  their  own 
faults;  and  are  busily  employed  in  pulling 
the  mote  out  of  their  brother's  eye,  while  a 
beam  is  in  their  own.  Some  are  always  read 
ing  and  hearing  for  others.  And  we  have 
known  persons  applying,  in  a  sermon,  to  some 
fellow-worshipper,  things  which  every  one 
else  in  the  assembly  would  have  deemed  most 
proper  for  their  own  use.  We  should  think 
of  ourselves  in  divine  things;  and  bring  home 
every  truth  to  our  own  business  and  bosoms, 
whether  it  encourages  or  censures.  We 
should  pray,  Search  me,  O  God,  and  know 
my  heart;  try  me,  and  know  my  thoughts, 
and  see  if  there  be  any  evil  way  in  me,  and 
lead  me  in  the  way  everlasting.     When  oui 


SEPTEMBER  16. 


253 


Lord  had  informed  Peter  of  his  duty  and  des- 
tiny, Peter  saw  John  coming  towards  him, 
and  asked,  Lord,  and  what  shall  this  man  do] 
But  our  Saviour  said,  What  is  that  to  thee  ? 
follow  thou  me. 

It  is  practical  in  its  subject — What  wilt 
thou  have  me  to  do  ? — Not  to  know,  to  hear, 
to  believe,  to  talk  of.  Religion,  indeed,  ex- 
tends to  every  thing :  but  every  thing  is  not 
essential  to  it  But  practice  is.  If  ye  know 
these  things,  happy  are  ye  if  ye  do  them. 
Faith,  without  works,  is  dead,  being  alone. 
Though  a  man  say  he  hath  faith  and  hath  not 
works,  can  faith  save  him !  Every  part  of 
the  truth,  as  it  is  in  Jesus,  has  a  bearing  upon 
the  heart  and  the  life  of  the  receiver ;  and  is 
according  to  godliness. 

It  is  impartial  in  its  desire — Lord,  what 
wilt  thou  have  me  to  do  ]  I  do  not  prescribe. 
I  do  not  select  I  do  not  prefer — Thy  plea- 
sure alone  I  ask  to  know,  and  am  resolved  to 
5>llow — Speak,  Lord,  for  thy  servant  heareth. 
True  obedience  is  compatible  with  defects; 
but  not  with  partialities.  If  a  man  regards 
some  things  and  not  others  in  religion ;  those 
he  regards  he  regards  from  some  other  motive 
than  the  wdl  of  God :  for  this  would  lead  him 
"o  regard  the  one  as  well  as  the  other ;  seeing 
they  are  all  enjoined  by  the  very  same  au- 
thority. He  that  offends  in  one  point  is  guilty 
of  all ;  not  in  the  act  but  in  the  principle  : 
he  violates  the  authority  of  the  whole.  For 
he  that  said,  Forsake  not  the  assembling  of 
yourselves  together,  said  also,  Enter  into  thy 
closet  If  therefore  you  engage  in  public 
worship,  and  never  retire  for  devotion,  you 
are  an  offender.  He  that  said,  Do  not  com- 
mit adultery,  said  also,  Do  not  kill :  now  if 
thou  commit  no  adultery,  yet  if  thou  kill,  thou 
art  become  a  transgressor  of  the  law.  We 
never  can  truly  obey,  therefore,  unless  we 
can  say,  with  David,  I  esteem  all  thy  com- 
mandments concerning  all  things  to  be  right ; 
nnd  I  hate  every  false  way. 


SEPTEMBER  16. 

"  Lord,  -what  -wilt  thou  have  me  to  do .?" 
Acts  ix.  6. 

Before  we  yield  ourselves  to  any  one,  we 
should  have  full  confidence  in  him ;  and  the 
confidence  should  be  founded  on  knowledge. 
To  no  fellow-creature  can  we  wholly  resign 
ourselves,  either  of  right  or  with  safety ;  for 
as  he  has  no  title  to  us,  so  we  know  not  what 
his  depravity  may  require  of  us.  We  owe 
duties  to  our  fellow-creatures ;  and  to  many 
of  them  we  may  say,  What  wilt  thou  have 
me  to  do  ]  Yet  we  must  obey  them  only  "  in 
the  Lord."  But  his  authority  is  supreme. 
He  has  infinite  claims  to  my  implicit  homage. 

Five  principles  demand  and  more  than  jus- 
tify the  absolute  surrender  of  myself  to  him, 
saying,  Lord,  what  wilt  thou  have  me  to  do? 
22 


First  The  righteousness  and  excellency 
of  his  requirements.  Each  of  his  prohibitions 
only  says,  Do  thyself  no  harm.  Each  of  his 
injunctions  is  an  order  to  be  wise,  and  rich, 
and  noble,  and  happy.  While  following  him 
my  understanding  never  blushes;  my  eon- 
science  never  reproaches  me.  I  can  give  a 
reason  for  my  obedience  as  well  as  my  hope. 
His  will  is  always  a  reasonable  service — His 
work  is  honourable  and  glorious. 

Secondly.  The  relations  in  which  he  stands 
to  his  people.  He  is  then*  husband — He  u 
their  father — He  is  their  master — He  is  their 
sovereign — He  is  their  maker — from  whom 
they  have  derived  all  they  have  and  are.  And 
surely  in  each  of  these  it  becomes  them  to 
ask,  "  Lord,  what  wilt  thou  have  me  to  do  ]" 

Thirdly.  His  greatness.  This  is  unsearch- 
able. He  is  Lord  of  all.  All  the  angels  of 
God  worship  him.  All  things  were  created 
by  him,  and  for  him :  and  he  is  before  all 
things ;  and  by  him  all  things  consist  Hia 
greatness  is  necessary  to  the  illustration  of 
his  goodness ;  and  crowns  it  with  glory  and 
honour.  What  condescension  is  there  where 
there  is  no  dignity  1  But  he  was  in  the  form 
of  God,  and  took  upon  him  the  form  of  a  ser- 
vant— There  was  the  stoop !  He  was  rich ; 
and  for  our  sakes  became  poor — There  was 
the  grace !  Greatness  alone  produces  not 
attachment,  but  dread  and  aversion.  But 
while  he  has  all  power  in  heaven  and  in 
earth,  he  is  full  of  grace  and  truth. 

Therefore,  Fourthly,  the  obligations  he  has 
laid  us  under  by  his  kindness.  What  are  the 
obligations  any  of  our  fellow-creatures  have 
laid  us  under  1  What  have  they  done  for  us  1 
What  have  they  suffered  for  us  1  How  few, 
how  inconsiderable,  how  unexpensive,  how 
unattended  with  any  thing  like  sacrifice  and 
self-denial,  have  their  acts  of  favour  been! 
But  he,  without  our  desert  and  against  the 
greatest  demerit  remembered  us  in  our  low 
estate ;  and,  in  his  love  and  pity,  redeemed 
us.  And  how  1  He  was  made  a  curse  for 
us.  He  bore  our  sins  in  his  own  body  on  the 
tree.  By  his  stripes  we  are  healed.  Where 
does  he  stand  1  how  does  he  appear  1  when 
he  says,  My  son,  give  me  thy  heart  1 — 

"  See,  from  his  head,  his  hands,  his  feet, 
Sorrow  and  love  flow  mingled  down ; 
Did  e'er  such  love  and  sorrow  meet, 
Or  thorns  compose  so  rich  a  crown  V 

And  can  we  wonder  at  the  result  ? 

"  Were  the  whole  realm  of  Nature  mine, 
That  were  a  present  far  too  small : 
Love  so  amazing,  so  divine, 
Demands  my  sou],  my  life,  my  all." 

No  legal  process  ever  produced  this  sur- 
render. The  display  of  terror  and  mere  au- 
thority never  made  one  cordial  convert  to  any 
cause.  Would  you  be  induced  to  love  another 
by  his  commanding  you  to  do  so;  or  by  his 
threatening  you  if  you  did  not  ?  No ;  but  by 
a  display  of  love.    Ijove  begets  Jove.    Ant' 


SEPTEMBER  17. 


we  love  him,  because  he  first  loved  us.  At 
the  Cross  we  are  effectually  wooed  and  won. 
There  we  are  drawn,  and  there  we  are  bound 
with  cords  of  a  man  and  the  bands  of  love. 

Lastly.  His  engagement  to  reward  our 
devotedness  to  him.  Christians  are  not  mer- 
cenary ;  but  they  cannot  serve  him  for  nought. 
The  recompence  must  be  of  grace,  and  not 
of  works :  and  so  much  the  better  is  it  for  the 
largeness  of  their  hope ,  for  it  is  to  be  mea- 
sured and  judged  of,  not  according  to  their 
doings,  but  his  own  abundant  mercy,  which 
is  to  be  displayed  therein.  Hence  will  he  say 
at  last,  with  regard  to  those  poor  performances 
over  which  they  have  blushed  and  wept, 
"  Well  done,  good  and  faithful  servant ;  en- 
ter thou  into  the  joy  of  thy  Lord."  But  he  is 
not  unrighteous  to  forget  their  work  of  faith 
and  labour  of  love,  even  now.  In  keeping 
his  commandments,  there  is  great  reward. 
Great  peace  have  they  that  love  his  law ;  and 
nothing  shall  offend  them.  He  is  the  best  of 
masters.  He  furnishes  them  with  ability  for 
-heir  work.  He  lays  no  more  upon  his  ser- 
vants than  he  enables  them  to  bear.  He  will 
comfort  them  in  affliction.  He  will  not  cast 
them  off  in  old  age.  He  will  remember  the 
kindness  of  their  youth.  When  heart  and 
flesh  fail,  he  will  be  the  strength  of  their 
heart  and  their  portion  for  ever.  And  at 
death,  receive  them  to  himself;  that  where 
he  is  there  they  may  be  also. 

Sinners  talk  of  the  pleasures  of  sin ;  but 
they  never  commend  them  at  last.  The  peo- 
ple of  the  world  boast  of  its  amusements  and 
delights;  but  they  never  speak  well  of  the 
world  at  parting.  In  every  season,  in  every 
condition,  however  trying,  the  Christian  can 
say — Thou  hast  dealt  well  with  thy  servant, 
O  Lord. 

"  Then  Peter  said,  Lo,  we  have  left  all, 
and  followed  thee.  And  he  said  unto  them, 
Verily  I  say  unto  you,  There  is  no  man  that 
hath  left  house,  or  parents,  or  brethren,  or 
wife,  or  children,  for  the  kingdom  of  God's 
sake,  who  shall  not  receive  manifold  more  in 
this  present  time,  and  in  the  world  to  come 
life  everlasting." 


SEPTEMBER  17. 

•'  Notwithstanding,  lest  we  should  offend  them, 
go  thou  to  the  sea,  and  cast  an  hook,  and 
take  up  the  Jish  that  first  cometh  up  ; 
and  -when  thou  hast  opened  his  mouth,  thou 
s  halt  find  a  piece  of  money  :  that  take,  and 
give  unto  them  for  me    and   thee." — Matt. 

xvii.  27. 

i 

In  the  midst  of  this  supernatural  scene,  a 
sanction  is  thus  given  by  our  Saviour  to  the 
use  of  means.  The  supply  was,  in  its  source, 
preparation,  and  announcement,  miraculous  ; 
vet  Peter,  who  is  to  receive  it  as  a  favour,  is 
•o  procure  it  by  his  instrumentality.    The  pe- 


culiar nature  of  the  instance  only  renders  u 
the  more  conclusive :  for  if  our  Lord  would 
not  dispense  with  the  use  of  means  in  an 
extraordinary  case,  surely  he  will  not  dis- 
pense with  it  in  an  ordinary  one.  Some  good4 
but  not  very  wise  people,  seem  to  think  that 
instrumentality  detracts  from  the  Divine 
glory;  and  that  God  is  honoured  more  by 
acting  tm-mediately.  But  instrumentality 
supposes  and  requires  agency :  and  the  means 
themselves  are  always  the  Lord's  own  ;  and 
he  gives  them  their  success.  His  producing 
an  effect  by  various  concurrences  and  co- 
operations displays  more  of  his  perfections, 
and  gives  more  opportunity  to  observe  them, 
than  his  causing  a  result  by  an  instant  voli- 
tion. 

Here  was  something  which  Peter  could 
do,  and  something  which  he  could  not  do. 
He  could  not  replenish  the  fish  with  the  mo- 
ney, or  make  it  to  swim  in  the  direction  of  his 
bait :  but  he  could  procure  the  bait,  and  throw 
in  the  hook;  and  in  the  most  likely  place; 
and  stand ;  and  watch.  Why  does  not  the 
Lord  dispense  with  all  this  1  Why  does  he 
not  cause  the  fish  to  spring  on  shore  1  and  ap- 
pear at  once  upon  Peter's  table?  Because 
he  would  not  sanction  indolence.  Because 
he  would  render  even  his  miracles  moral, 
as  well  as  marvellous.  Because  his  exertions 
were  not  a  mere  parade  of  power ;  but  a  dis- 
play of  wisdom  and  goodness,  meeting  in- 
digence, relieving  weakness,  confirming  faith : 
but  not  encouraging  folly  and  presumption; 
teaching  us  to  trust,  but  forbidding  us  to  tempt 
him. 

In  like  manner,  there  is  always  something 
which  we  cannot  do ;  and  something  which 
we  can  do.  But.  the  evil  is,  that  we  com- 
monly derive  from  the  former,  excuses  for 
our  neglect  of  the  latter :  and  so  God's  agency 
becomes  a  reason  for  our  inactivity,  instead 
of  exciting  our  diligence.  But  this  is  per- 
fectly contrary  to  the  meaning  of  the  Apostle, 
when  he  says,  "Work  out  your  salvation 
with  fear  and  trembling ;  for  it  is  God  which 
worketh  in  you  to  will  and  to  do  of  his  good 
pleasure."  In  natural  things  we  are  wiser. 
Can  the  husbandman  produce  an  ear  of  corn  ? 
He  knows  it  is  perfectly  impossible.  But  he 
can  manure,  and  plough,  and  sow  ;  and  in  the 
use  of  these  he  expects  the  Divine  efficiency— 
but  never  in  the  neglect  of  them.  No  man 
can  quicken  his  own  soul.  Yet  there  are 
means  which  are  designed  and  adapted  to 
save  us ;  and  we  can  pray,  "  Come,  thou 
north  wind,  and  blow,  thou  south."  It  is  thus 
that  religion  possesses  the  evidence  of  analo- 
gy ;  and  in  the  God  of  grace,  we  see  the  God 
of  nature.  He  feeds  the  fowls  of  the  air,  not 
by  putting  it  into  their  mouths ;  but  by  furnish- 
ing provision ;  and  giving  them  wings,  ana 
eyes,  and  feet,  and  beaks,  to  find  and  make  it 
their  own.  "  That  thou  givest  them,  they 
gather" — And  thus  "he  satisfies  the  desir* 


SEPTEMBER  18,  19. 


235 


trf*  every  living  thing."  He  could  warm  us 
without  the  fire,  and  sustain  us  without  food ; 
but  we  know  what  would  be  the  consequence 
were  we  to  disregard  these,  under  a  notion 
of  honouring  him  by  a  dependence  on  his 
agency. 

Though  the  .effect  here  was  beyond  the 
means,  yet  there  was  an  adaptation  in  them. 
Peter  was  a  fisherman ;  and  he  is  employed 
in  his  own  line :  and  his  fishing  was  not  only 
the  condition  of  the  result,  but  the  medium, 
and  conduced  to  it  And,  in  general,  we  may 
observe,  that  while  the  insufficiency  of  the 
means  serves  to  display  the  power  of  God, 
the  suitableness  of  them  shows  his  wisdom. 
And  such  a  suitableness  there  is.  A  pen  can- 
not write  without  a  hand  to  use  it ;  yet  there 
is  an  adaptation  in  the  instrument  to  the  work 
Some  seem  to  use  the  means  of  grace  only  as 
tests  of  their  submission  to  the  Divine  ap- 
pointment— not  as  things  which  have  a  real 
tendency  even  in  themselves  to  do  them  good. 
They  expect  the  Divine  blessing  in  them, 
but  not  by  them — that  is,  not  as  an  effect  re- 
sulting from  them  under  the  Divine  influence 
— as  if  in  the  use  of  them  they  were  planting 
and  watering  pebbles,  which,  by  an  Almighty 
exertion,  could  be  made  to  yield  produce — 
instead  of  using  them  as  a  man  sows  wheat, 
and  looks  for  wheat  to  arise  from  it  Faith 
cometh  by  hearing;  and  hearing  tends  to 
produce  it,  by  informing  and  convincing  the 
mind.  The  same  may  be  said  of  a  religious 
education,  in  forming  the  moral  and  pious 
character  of  the  child. 

Peter  did  well  not  to  disobey,  or  reason ; 
but  to  follow  implicitly  the  Divine  order ; 
fully  expecting  success.  And  he  was  not, 
and  could  not  be  disappointed.  And  thus  let 
us  act  without  murmuring,  or  disputing.  Let 
us  use  the  means  which  he  has  prescribed, 
not  only  swayed  by  his  authority,  but  relying 
on  his  promise,  that  none  of  those  that  wait 
for  him  shall  be  ashamed. 


SEPTEMBER  la 

"  J  have  sent  forth  thy  prisoners  out  of  the  pit 
■wherein  is  no  -water." — Zech.  ix.   1 1. 

Persons  may  be  prisoners,  as  felons,  as 
robbers,  as  debtors,  as  captives  taken  in  war. 
The  character  of  the  subjects  of  Divine  grace, 
by  nature,  involved  all  these. 

A  pit  wherein  there  is  no  water  is  a  situ- 
ation expressive  of  destitution,  wretchedness, 
and  danger.  There  the  victim  has  nothing  to 
relieve  his  wants ;  nothing  to  quench  his 
raging  thirst  He  cannot  live  in  it  He  can- 
not escape  from  it.  He  is  ready  to  perish. 
Such  was  Joseph's  pit,  and  Jeremiah's  dun- 
geon. In  such  a  condition  the  Lord  finds  his 
people. 

But  he  does  not  leave  them  there.  He  al- 
ways produce*  a  change  in  their  favour.     If 


they  are  in  darkness,  he  calls  them  into  hia 
marvellous  light  If  they  are  far  off,  he 
brings  them  nigh.  If  they  are  prisoners  in  a 
pit  wherein  there  is  no  water,  he  sends  them 
out  of  it  In  his  love  and  pity  he  redeems 
them,  and  makes  them  free  indeed. 

The  work  is  entirely  his  own ;  and  the 
principle  cannot  be  mistaken.  How  unwor- 
thy were  they  of  his  notice  !  How  great  the 
evil  from  which  tboy  have  been  rescued !  How 
infinite  the  blesfccdness  resulting  from  it  And 
after  such  a  deliverence  as  this,  shall  they 
again  break  his  commandments'!  A  soul  re- 
deemed, demands  a  life  of  praise.  Let  my 
people  go,  that  they  may  serve  me.  What 
has  he  sent  them  out  of  their  bondage  to  do  1 
but  to  go  and  tell  sinners,  such  as  they  them- 
selves once  were,  that  with  the  Lord  there  is 
mercy,  and  with  him  plenteous  redemption  ? 
but  to  show  forth  his  praise  1  but  to  acknow- 
ledge, that  by  the  grace  of  God  they  are  what 
they  are  ]  but  to  walk  in  newness  of  life  1  to 
run  in  the  way  of  his  commandments  1  to  re 
turn  and  come  to  Zion  with  songs  and  ever 
lasting  joy  upon  their  head  1 

And  can  this  *  be  a  task  1  Did  Zachanas 
think  so  when  he  sung  and  prayed — "  That 
we  being  delivered  out  of  the  hand  of  our 
enemies,  might  serve  him  without  fear ;  in 
holiness,  and  righteousness  before  him,  all  the 
days  of  our  lives  1"  His  service  is  perfect 
freedom. 


SEPTEMBER  19. 

"  Then  shall  -we  kno-w,  if  -we  folloia  on  to  know 
the  Lord." — Hosea  vi.  3. 

Whether  we  consider  these  words  as  an 
excitation  and  an  encouragement  addressed  by 
the  godly  to  each  other,  or  to  their  own  souls ; 
they  remind  us  of  an  important  aim ;  a  ne- 
cessary duty;  and  an  assured  privilege. 

The  aim  is,  "  to  know  the  Lord."  For  the 
soul  to  be  without  knowledge  it  is  not  good. 
All  the  operations  of  the  Spirit  are  begun  and 
carried  on  in  the  renewing  of  the  mind. 
Nothing  can  be  moral  or  religious  in  our  dis 
positions  and  actions,  that  is  not  founded  in 
knowledge ,  because  it  must  be  destitute  of 
principle  and  motive ;  and  the  Lord  looketh 
at  the  heart  Real  repentance  must  arise 
from  proper  views  of  the  evil  of  sin,  in  con- 
nexion with  the  Cross  of  Christ — "They 
shall  look  upon  him  whom  they  have  pierced, 
and  shall  mourn  for  him."  Even  faith  is  im- 
possible, without  knowledge — "  For  how  can 
they  believe  in  him  of  whom  they  have  not 
heard  V  "  This,"  says  the  Saviour,  "  is  life 
eternal,  that  they  might  know  thee,  the  only 
true  God,  and  Jesus  Christ  whom  thou  hast 
sent"  This  declaration  not  only  decides  the 
importance  of  this  knowledge,  but  also  the 
nature  of  it — It  is  not  a  philosophical  know- 
ledge of  God,  as  an  almighty  being,  the  maker 
and  upholder  of  all  things ;  or  even  a  know- 


256 


SEPTEMBER  20. 


ledge  of  him  as  holy  in  all  his  ways,  and 
righteous  in  all  his  works.  Such  views  of 
him,  alone,  must,  on  the  mind  of  a  sinner, 
gender  dread  and  aversion.  The  grand  thing 
in  the  restoration  of  a  fallen  and  guilty  crea- 
ture, is  to  know  that  He  is  reconcilable ;  that 
He  is  willing,  even  now,  to  become  our  friend ; 
and  has  already  given  undeniable  proof  that 
He  is  willing  to  be  gracious,  and  is  exalted 
to  have  mercy  upon  him.  And  all  this  is 
only  to  be  seen  in  the  Only  Begotten  of  the 
Father,  who  has  declared  him.  God  in  na- 
ture, is  God  above  me ;  God  in  providence,  is 
God  beyond  me ;  God  in  law,  is  God  against 
me :  but  God  in  Christ,  is  God  for  me,  and 
with  me.  Neither  is  this  knowledge  of  him 
a  merely  speculative  acquaintance  with  him ; 
such  as  men  may  possess,  who  behold,  and 
wonder,  and  perish.  There  is  a  great  differ- 
ence between  the  decisions  of  the  judgment, 
and  the  bias  of  the  will ;  between  the  convic- 
tions of  the  conscience,  and  the  submission 
and  acquiescence  of  the  heart.  "  With  the 
heart  man  believeth  unto  righteousness."  "I 
will  give  them  a  heart  to  know  me."  "  He 
hath  shined  in  our  heart,  to-give  us  the  light 
of  the  knowledge  of  the  glory  of  God,  in  the 
face  of  Jesus  Christ." 

Connected  with  this,  there  is  a  necessary 
duty.  It  is  "  to  follow  on"  to  know  the 
Lord. 

This  takes  in  the  practice  of  what  we  al- 
ready know.  To  what  purpose  would  it  be 
for  God  to  afford  the  light  they  have  not,  to 
those  who  neglect  the  Tight  they  have  ?  It 
would  only  increase  their  sin  and  their  con- 
demnation. "  Whosoever  hath,  to  him  shall 
be  given,  and  he  shall  have  more  abundance ; 
but  whosoever  hath  not,  from  him  shall  be 
taken  away  even  that  he  hath."  And  we  see 
this  constantly  exemplified.  When  men  love 
not  to  retain  God  in  their  knowledge,  it  is 
their  interest  to  see  things  less  clearly ;  and 
so  they  part  with  one  truth  after  another,  as 
it  becomes  troublesome :  till  God  gives  them 
up  to  strong  delusion  to  believe  a  lie.  While 
those  who  do  his  will,  know  of  the  doctrine  ; 
advancing  towards  the  light,  they  get  more 
into  its  shining ;  and  as  far  as  they  have  al- 
ready attained,  walking  by  the  same  rule, 
and  minding  the  same  thing,  if  in  any  thing 
else  they  be  otherwise  minded,  God  reveals 
even  this  unto  them. 

It  also  includes  diligence  in  the  use  of  ap- 
pointed means:  such  as  reading  the  Scrip- 
tures ;  and  hearing  the  word  preached ;  and 
meditation ;  and  "  walking  with  wise  men ;" 
and,  above  all,  prayer  to  the  Father  of  lights, 
according  to  the  promise,  "  If  any  of  you 
lack  wisdom,  let  him  ask  of  God,  that  giveth 
to  all  men  liberally,  and  upbraideth  not ;  and 
it  shall  be  given  him."  If  thou  criest  after 
knowledge,  and  liftest  up  thy  voice  for  un- 
derstanding ;  if  thou  seekest  her  as  silver, 
i.nd  searchest  for  her  as  for  hid  treasures; 


then  shalt  thou  understand  the  fear  of  the 
Lord,  and  find  the  knowledge  of  God." 

It  must  also  mean  perseverance  in  this 
course.  "Blessed  is  the  man  that  heaieth 
me,  watching  daily  at  my  gates,  waiting  at 
the  posts  of  my  doors."  Here  is  not  only 
watching,  but  waiting.  Some  run  well ;  and 
are  hindered.  But  we  are  to  run  with  patience 
the  race  that  is  set  before  us ;  and,  by  patient 
continuance  in  well  doing,  to  seek  for  glory, 
honour,  and  immortality." 

Nor  shall  this  be  in  vain.  "  Then  shall 
we  know,  if  we  follow  on  to  know  the  Lord." 
The  privilege  is  as  sure  as  the  word  of  God, 
confirmed  by  his  faithfulness,  and  all  history, 
and  all  experience,  can  make  it.  And  if  pro- 
bability will  actuate  a  man  to  engage  in  an 
enterprise,  and  continue  in  a  series  of  exer- 
tions and  sacrifices;  how  muuh  more  should 
actual  certainty  !  Let  therefore  this  full  as- 
surance of  hope  excite  and  influence  us  in 
two  cases. 

The  first  is  with  regard  to  ourselves.  The 
way  of  the  Lord  is  strength  to  the  upright 
Keep  his  way ;  and  your  path  ihall  be  as  the 
shining  light,  that  shineth  mere  and  more 
unto  the  perfect  day.  Your  perplexities  shall 
be  solved.  Your  doubts  removed.  Your 
fears  subdued.  Crooked  things  shall  he  made 
straight ;  and  rough  places  plain.  You  shall 
know  more  of  him  in  his  word,  providence, 
and  grace ;  and  more  of  him  as  the  strength 
of  your  heart,  and  your  portion  for  ever. 

The  second  regards  others.  Be  not  impa- 
tient if  they  cannot  embrace  all  your  religious 
views  at  once  ;  and  are  amazed  at  some  parta 
of  your  experience.  In  grace,  as  well  as  in 
nature,  there  must  be  infancy  before  manhood. 
Though  now  their  acquaintance  with  divine 
things  be  small,  and  they  only  see  men  as 
trees  walking,  the  Enlightener  will  put  his 
hand  a  second  time  to  the  work,  and  they 
shall  see  every  thing  plainly.  If  their  heart 
be  broken  off  from  sin  and  the  world ;  and  they 
are  asking  the  way  to  Zion  with  their  faces 
thitherward,  they  shall  not  err  therein.  "  Who 
hath  despised  the  day  of  small  things  '*' 


SEPTEMBER  20. 
"  In  him  is  no  sin." — 1  John  iii.  5. 
No  sin  original.  David  said,  I  was  shapen 
in  iniquity,  and  in  sin  did  my  mother  con- 
ceive me.  The  same  may  be  said  by  every 
individual  of  the  human  race.  Our  Saviour 
was  truly  a  man ;  but  to  secure  him  in  the 
participation  of  our  nature,  from  pollution, 
behold  a  new  thing  in  the  earth'  He  is 
made  only  of  a  woman :  a  virgin  conceives 
and  bears  a  son ;  and  that  holy  thing  which  is 
born  of  her,  is  called  the  Son  of  God.  His 
people  are  holy  by  renovation :  he  was  so  by 
nature.  Even  when  sanctified,  they  feel 
within  them  a  conflict :  the  flesh  and  the 
Spirit  oppose  each  other,  and  they  cannot  do 


SEPTEMBER  21. 


257 


the  things  that  they  would.  But  he  had  no 
warfare  of  this  kind.  He  could  not  say,  I  find 
then  a  law,  that,  when  I  would  do  good,  evil 
is  present  with  me.  AJ  his  senses,  and  ap- 
petites, and  passions,  moved  in  obedience  to 
reason,  and  in  unison  with  the  will  of  God. 

Hence  there  was  in  him  no  sin  actual.  In 
proof  of  this,  the  testimony  of  his  friends  may 
be  deemed  partial — though  they  had  the  best 
opportunities  of  knowing  him ;  and  they  all 
gloried  in  the  avowal,  that  he  did  no  sin,  nei- 
ther was  guile  found  in  ^is  mouth.  But  hear 
the  multitude — He  hath  done  all  things  well. 
Hear  the  dying  thief — This  man  hath  done 
nothing  amiss.  Hear  Pilate,  who  judicially 
examined  him — I  find  no  fault  in  this  man  : 
I  am  pure  from  the  blood  of  that  just  man. 
Hear  Judas,  the  domestic  spy,  after  three 
years  of  intimacy  with  him — I  have  betrayed 
innocent  blood.  No  one  ever  had  more  keen 
or  malicious  observers,  especially  in  the  Pha- 
risees, whom  he  had  exasperated  to  fury,  by 
laying  open  their  pious  wickedness  to  the 
people.  But  he  challenged  every  adversary 
— Which  of  you  convinceth  me  of  sin  ?  If 
there  be  any  thing  in  us  susceptible  of  evil 
influence,  Satan  will  be  sure  to  find  it;  for 
he  has  a  bait  to  suit  every  disposition — but 
the  Prince  of  this  world  came  and  had  no- 
thing in  him.  He  struck  the  sparks,  but 
there  was  no  tinder.  Events,  whether  pros- 
perous or  painful,  are  severe  trials.  If  there 
be  mud  at  the  bottom,  the  waves  will  cast  up 
mire  and  dirt — But  he  was  in  all  points 
tempted  like  as  we  are,  yet  without  sin.  He 
was  made  under  the  law ;  and  this  law  is  so 
spiritual,  that  tiie  holiest  of  men,  when  they 
have  compared  themselves  with  it,  have  al- 
ways prayed,  Enter  not  into  judgment  with 
thy  servant,  O  Lord ;  for  in  thy  sight  shall  no 
flesh  living  be  justified — But  even  this  law 
had  nothing  to  complain  of  in  him  ;  it  found,  in 
principle  and  in  practice,  all  the  obedience  it 
required.  And  how  was  he  viewed  by  him, 
who  is  greater  than  the  heart,  and  knoweth 
all  things'!  He  always  did  the  things  that 
pleased  the  Father. 

The  fact,  therefore,  is  undeniable.  But 
whence  this  exception  1  How  came  this  one 
man  alone  to  have  no  sin  in  him,  while,  as  to 
the  myriads  of  the  human  race  beside,  they 
are  all  gone  out  of  the  way  ;  there  is  none 
righteous,  no,  not  one !  It  can  only  be  ac- 
counted for  upon  the  admission  that  he  was 
the  Lord  from  heaven ;  the  Holy  One  of  God ; 
the  Word  made  flesh ;  the  Only  Begotten  of 
the  Father,  full  of  grace  and  truth ;  who  re- 
ceived not  the  Spirit  by  measure ;  in  whom 
dwelt  all  the  fulness  of  the  Godhead  bodily. 

This  is  not  an  unimportant  decision.  The 
innocency  of  his  character  affects  the  credi- 
bility of  his  mission  and  his  doctrine.  A  being 
in  whom  was  no  sin,  could  not  have  been  a 
deceiver :  but  he  constantly  declared  that  he 
came  forth  from  God ;  that  he  came  to  seek 
2K  22 


and  to  save  that  which  was  lost;  that  he 
would  cast  out  none  that  came  to  him. 

It  serves  to  evince  the  nature  of  his  suffer- 
ing and  death.  He  had  no  sin  of  his  own , 
and  therefore  if  he  died  not  for  the  sins  of 
others,  he  died  without  any  reference  to  sin 
at  all.  And  where  is  the  God  of  judgment  1 
That  be  far  from  him,  to  slay  the  righteous 
with  the  wicked.  No  one  ever  suffered  under 
his  government  absolutely  innocent ;  but  ei- 
ther as  personally  or  relatively  guilty  :  bear- 
ing his  own  desert,  or  the  desert  of  others. 
But  in  him  was  no  sin :  yet  he  was  esteemed 
stricken,  smitten  of  God,  and  afflicted.  And 
so  he  was — "But  he  was  woundeu  for  our 
transgressions,  he  was  bruised  for  our  iniqui- 
ties :  the  chastisement  of  our  peace  was  upon 
him :  and  with  his  stripes  we  are  healed." 

Without  this,  he  could  not  have  been  quali- 
fied for  his  work.  He  had  immediately  te 
approach  Infinite  Purity.  His  sacrifice  would 
not  have  been  accepted,  unless  he  had  offered 
himself  without  spot  to  God.  Such  an  High 
Priest  became  us,  who  was  harmless,  holy 
undefiled,  and  separate  from  sinners ;  and  whc 
needed  not  to  suffer  for  his  own  sins,  dying 
only  for  those  of  others. 

What  a  character  is  here!  Others  are 
lovely ;  but  he  is  altogether  lovely.  See  what 
humanity  can  become — and  will  become,  in 
all  his  followers.  For  they  are  predestinated 
to  be  conformed  to  him.  The  spirits  of  just 
men  will  be  made  perfect ;  and  though  they 
will  be  re-embodied,  their  bodies  will  have  no 
seed  of  corruption  in  them ;  for  they  also  will 
be  not  derived,  but  produced.  They  could 
not  have  full  communion  with  him,  without 
complete  likeness  to  him — But  this  we  know, 
that,  when  he  shall  appear,  we  shall  be  like 
him,  for  we  shall  see  him  as  he  is.  "  And 
every  man  that  hath  this  hope  in  him  purifietb 
himself,  even  as  he  is  pure." 


SEPTEMBER  21. 

*'  jyfy  presence  shall  go  with  thee,  and  1 -will 
give  thee  rest." — Exod.  xxxiii.  14. 

This  exceeding  great  and  precious  promise 
belongs  to  the  Christian,  as  well  as  to  Moses. 
What  is  he  authorized  to  expect  from  it  ? 

My  presence  shall  go  with  thee  to  guide 
thee,  and  I  will  give  thee  rest  from  perplex- 
ity. How  miserable  would  a  man  be  in  tra- 
velling, if  his  journey  were  important,  and 
yet  he  was  ignorant  of  the  way,  and  every 
moment  liable  to  err !  In  this  case  nothing 
could  relieve  him  so  much  as  a  guide  who 
was  willing  to  go  with  him,  and  able  to  show 
him  the  course  he  should  always  take.  And 
his  satisfaction  would  be  in  proportion  to  the 
confidence  he  reposed  in  the  disposition  and 
capacity  of  his  leader.  Nothing  can  equal 
the  importance  of  the  journey  we  are  taking ; 
life  or  death,  salvation  or  perdition,  depends 
upon  the  issue :  and  "  the  way  of  man  is  no* 


2&S 


SEPTEMBER  22. 


m  himself;  it  is  not  in  man  that  walketh  to 
direct  his  steps."  If  left  to  himself,  he  will 
err  at  every  step,  and  in  the  greatness  of  his 
folly  for  ever  go  astray.  The  Christian  feels 
this,  and  therefore  prays,  "Lead  me  in  thy 
truth,  and  guide  me  ;  for  thou  art  the  God  of 
my  salvation,  on  thee  do  I  wait  all  the  day." 
And  does  God  disregard  his  cry  ?  "  I  am  the 
Lord  thy  God  which  teacheth  thee  to  profit ; 
which  leadeth  thee  by  the  way  that  thou 
shouldest  go."  This  extends  to  doctrine ;  to 
experience ;  to  all  his  temporal  concerns.  He 
is  not  indeed  to  look  for  miracles:  but  he  is 
under  the  conduct  of  God  ;  and  he  has  given 
no  promise  but  shall  be  fulfilled.  When  the 
Jews  were  marching  to  Canaan,  they  had  a 
pathless  desert  to  go  through  :  but  they  were 
free  from  all  perplexity,  because  they  had  a 
fiery  cloudy  pillar,  to  regulate  all  their  move- 
ments. We  have  the  same.  For  "  this  God 
is  our  God  for  ever  and  ever :  he  will  be  our 
guide  even  unto  death." 

My  presence  shall  go  with  thee  to  guard 
thee,  and  I  will  give  thee  rest  from  appre- 
hension. A  Christian  has  not  only  a  pilgrim- 
age, but  a  warfare  to  accomplish.  No  sooner 
has  he  set  his  face  Zion-ward,  than  lie  has 
reason  to  exclaim,  "Many  there  be  which 
rise  up  against  me ;  and  many  there  be  that 
say  of  my  soul,  there  is  no  help  for  him  in 
God.?'  And  what  wonder  if,  while  without 
axe  fightings,  within  are  fears]  And  how  is 
he  to  prevail  over  them  ?  He  knows,  that  if 
left  to  himself,  he  must  perish,  long  before  he 
reaches  that  better  country.  But  he  is  not 
alone.  There  is  One  at  his  right  hand,  who 
says,  "  Abide  with  me ;  for  he  that  seeketh 
thy  life,  seeketh  my  life ;  but  with  me  thou 
shalt  be  in  safeguard."  At  the  sound  of  this, 
his  mind  is  relieved,  his  confidence  rises,  and 
he  sings,  "  The  Lord  is  my  light  and  my  sal- 
vation, whom  shall  I  fear?  the  Lord  is  the 
strength  of  my  life,  of  whom  shall  I  be 
afraid?"  * 

My  presence  shall  go  with  thee  to  provide 
for  thee,  and  I  will  give  thee  rest  from  anx- 
iety. The  manna  was  not  to  be  hoarded,  but. 
gathered  daily ;  and  we  are  to  feel  our  con- 
stant dependence  upon  God  for  the  supply  of 
the  Spirit  of  Jesus  Christ.  And  is  this  try- 
ing? Could  we  wish  it  to  be  otherwise? 

"  They  that  wait  upon  the  Lord  shall  re- 
new their  strength."  "  My  grace  is  suffi- 
cient for  thee."  What  more  can  we  desire  ? 
When  we  have  trusted  in  God  for  the  soul,  it 
might  be  imagined  that  it  would  be  easy  to 
trust  in  him  for  the  body.  But  temporal 
things  are  sensible,  and  near,  and  pressing : 
and  some  cases  would  be  enough  to  awaken 
all  their  forebodings :  but  he  has  said,  "  I  will 
never  leave  thee  nor  forsake  thee."  "  Fear 
the  Lord,  ye  his  saints ;  for  there  is  no  want 
o  them  that  fear  him.  The  young  lions  do 
»ck  and  suffer  hunger;  but  they  that  seek 


the  Lord,  shall  not  want  any  good  thing 
Jehovah-jireh !    The  Lord  will  provide. 

My  presence  shall  go  with  thee  to  comfor' 
thee,  and  I  will  give  thee  rest  from  sorrow. 
However  you  may  be  stripped,  you  shall  not 
be  destitute  of  consolation.  Though  the  fig- 
tree  shall  not  blossom,  nor  fruit  be  in  the  vine; 
you  shall  rejoice  in  the  Lord,  and  joy  in  the 
God  of  your  salvation.  His  presence  is  a 
substitute  for  any  creature ;  it  can  more  than 
repair  every  loss.  Some  leave  us  from  rot- 
tenness of  principle ,  some  from  infirmity 
rather  than  depravity.  Death  abridges  our 
circles.  Who  can  look  back  over  a  few  years, 
and  not  exclaim,  "  Lover  and  friend  hast  thou 
put  far  from  me,  and  mine  aquaintance  into 
darkness?"  Yet  if  the  lamps  be  extinguish- 
ed, the  sun  continues.  If  the  streams  fail, 
we  have  the  fountain.  Are  the  consolations 
of  God  small  with  thee  ?  In  the  multitude 
of  thy  thoughts  within  thee,  do  not  his  com- 
forts delight  thy  soul  ? 

But  Oh  !  when  I  shall  gather  up  my  feet 
into  the  bed,  and  turn  my  face  to  the  wall — 
then,  all  creatures  withdrawn — and  flesh  and 
heart  failing — oh !  what  can  support  me  in 
the  prospect,  and,  above  all,  in  the  expe- 
rience of  that  event  ?  Be  of  good  courage. 
He  who  is  with  thee  in  the  wilderness,  will 
be  with  thee  at  the  swellings  of  Jordan,  and 
open  a  way  through  the  flood,  and  give  thee 
a  dry-shod  passage  over,  into  the  land  flow- 
ing with  milk  and  honey.  He  who  has  been 
with  thee  in  life,  will  be  still  more  with  thee 
in  death.  And  therefore  you  may  boldly 
say,  with  one  before  you,  "Yea,  though  I 
walk  through  the  valley  of  the  shadow  of 
death,  I  will  fear  no  evil,  for  thou  art  with 
me ;  thy  rod  and  thy  staff  they  comfort  me." 

From  this  hour,  let  me  never  forget  this 
blessed  promise — "My  presence  shall  go 
with  thee,  and  I  will  give  thee  rest."  Let 
me  believe  it  with  a  faith  unfeigned.  Let 
me  ascertain  my  title  to  it.  Let  me  plead 
it  before  the  Throne  of  Grace.  Let  me  ap- 
ply it  in  my  perplexities,  my  apprehensions, 
my  anxieties,  my  sorrows.  Let  me  bind  it 
about  my  neck,  and  write  it  upon  the  table 
of  my  heart — that  when  I  go,  it  may  lead 
me;  when  I  sleep,  it  may  keep  me;  and 
when  I  awake,  it  may  talk  with  me.  Amen. 


SEPTEMBER  22. 
"  Thy  Maker  is  thine  husband." — Isaiah  liv.  5. 

The  relation  in  which  God  stands  to  ua 
must  be  all-important.  If  we  are  his  people, 
he  is  related  to  us  not  only  as  the  God  of  na- 
ture and  providence,  but  as  the  God  of  grace. 
This  spiritual  connexion  is  held  forth  under 
various  forms ;  none  of  which  is  more  com- 
mon, simple,  or  well-known,  than  the  mar- 
riage union. 


SEPTEMBER  23. 


259 


The  marriage  union  is  honourable  in  all. 
tt  is  exemplified  in  the  larger  part  of  the 
numan  race.  It  was  established  in  Paradise, 
where  it  was  not  good  for  man  to  be  alone : 
and  in  commendation  of  it  oui  Saviour 
wrought  his  first  miracle  at  a  wedding.  But, 
applied  to  God  and  us,  it  is  a  metaphor ;  and 
therefore  it  is  to  be  soberly  explained.  For 
while  we  are  not  to  overlook  the  wisdom 
and  kindness  of  the  Holy  Ghost  in  meeting 
our  weakness,  we  are  not  to  press  every 
circumstance  of  the  comparison  into  an  arti- 
cle of  allusion.  The  relation  into  which 
God  enters  with  his  people  is  analogous  to 
that  which  subsists  between  the  husband  ana 
the  wife.  This  could  be  easily  explained 
and  understood. 

But  let  us  take  the  reality  of  the  connex- 
ion itself  to  show  us  three  things.  First 
The  condescension  and  goodness  of  God. 
Nothing  will  bear  a  comparison  with  it.  Con- 
sider what  He  is;  his  independence,  his 
greatness,  his  glory.  And  view  them  in 
their  unworthiness,  lowness,  vileness.  How 
wonderful  that  He  should  thus  magnify  them ; 
and  set  his  heart  upon  them !  They  had 
neither  birth,  nor  relations,  nor  wealth,  nor 
wisdom,  to  recommend  them.  It  cannot,  in- 
deed, be  denied  that  they  are  distinguished 
by  all  these  attributes  now :  but  this  is  the 
consequence  of  the  relation,  and  not  the 
cause  of  it — "  Since  thou  hast  been  precious 
in  my  sight,  thou  hast  been  honourable,  and  I 
have  loved  thee." 

Secondly.  The  privilege  of  believers. 
Blessed  are  the  people  who  are  in  such  a 
case;  yea,  happy  is  the  people  whose  God 
is  the  Lord.  They  have  One,  in  the  nearest 
of  all  relations  to  them,  who  is  love  itself; 
and  will  bear  with  their  infirmities,  and  in  all 
their  afflictions  be  afHicted ;  who  is  infinitely 
wise,  and  knows  their  frame,  and  will  never 
mistake  their  welfare ;  who  is  almighty,  and 
able  to  defend  them  from  every  danger,  and 
to  make  all  things  work  together  for  their 
good :  who  is  faithfulness  and  truth,  and  will 
never  leave  them  nor  forsake  them;  who 
lives  for  ever,  and  renders  the  union  eternal 
and  indissolvable. 

Thirdly.  Their  duty.  They  must  mind 
their  husband's  concerns.  They  must  regard 
properly  his  relations.  They  must  obey  him. 
The  wife  promises  this  in  marriage ;  and  the 
Apostle  enjoins  it :  Wives  submit  yourselves 
unto  your  own  husbands.  He  extends  it  to 
every  thing:  but  this  must  be  qualified  with 
one  condition — every  thing  reasonable  and 
righteous.  Vashti  refused  Ahasuerus,  when 
he  sent  for  her  to  come  and  exhibit  herself 
before  a  company  of  intoxicated  lords  and 
officers,  in  violation  of  all  decency,  and  the 
laws  of  veiled  concealment  in  which  women 
then  lived :  and  we  justify  her  disobedience. 
But,  with  regard  to  us,  the  will  of  God  is  ab- 


solute, not  only  because  he  has  a  propriety  in 
us  which  one  creature  can  never  have  in  ano- 
ther, but  because  all  his  commandments  are 
right  The  wife  is  required  to  reverence  her 
husband.  This  must  be  a  hard  saying  in 
some  cases,  seeing  there  are  sometimes  so 
very  few  materials  to  excite  veneration  in 
the  head  of  the  wife. — But  this  should  have 
been  thought  of  before :  and  persons  should 
not  voluntarily  contract  relations,  the  duties 
of  which  they  cannot  perform,  and  dare  not 
neglect.  God's  excellences  are  infinite :  and 
it  is  delightful  to  give  him  the  glory  that  is 
due  to  his  holy  name.  The  wife,  also,  must 
be  faithful  to  her  husband:  "she  is  for  him, 
and  not  for  another."  And  we  are  only  the 
Lord's.  There  is  such  a  thing  as  spiritual 
adultery :  to  avoid  which  we  are  to  keep  our- 
selves from  idols.  Milton's  wife  returned 
home  again ;  but  she  came  back  and  humbled 
herself,  and  was  re-admitted  to  favour.  Here 
is  the  duty  of  the  Church — "  Hearken,  O 
daughter,  and  consider,  and  incline  thine  ear , 
forget  also  thine  own  people,  and  thy  father's 
house ;  so  shall  the  King  greatly  desire  thy 
beauty :  for  he  is  thy  Lord ;  and  worship  thou 
him." 


SEPTEMBER  23. 

"  I  beseech   Euodias,  and  beseech  Syntyche 

that  they  be  of  the  same  mind  in  the  Lord 

And  I  entreat  thee  also,  triie  yokefellow,  help 

those  -women  -which  laboured  -with  me  in  the 

Gospel,  -with    Clement  also,  and  -with  other 

my  fello-w-labourers,  -whose  names  are  in  the 

book  of  life.     Rejoice  in  the  Lord  al-way ; 

and  again  I  say,  Rejoice." — Phil.  iv.  2 — 4. 

The  Apostle  much  valued  and  commended 

the  Philippian  converts.  He  here  calls  them — ■ 

his  "brethren;"  his  "dearly  beloved;"  and 

"longed  for;"  his  "joy  and  crown."     Many 

people  distress  and  disgrace  their  ministers ; 

but  these  yielded  Paul  both  comfort  and 

honour.     He  does  not,  however,  deem  them 

above  the  need  of  exhortation.     Yet  th  >ugh 

he  might  have  been  bold  to  enjoin  what  was 

convenient  for  love's  sake  he  beseeches  and 

entreats.     The  subject  is  threefold. 

First.  Unanimity  and  concord.  This  re- 
gards a  particular  instance  of  disagreement 
in  the  Church.  "  I  beseech  Euodias,  and  be- 
seech Syntyche,  that  they  be  of  the  same 
mind  in  the  Lord."  Here  were  two  women, 
obviously  of  some  note,  who  were  at  variance 
We  are  not  informed  whether  the  ground  of 
difference  was  civil  or  religious.  Perhaps  it 
was  owing  to  a  talebearer;  for  a  talebearei 
separateth  true  friends.  Perhaps  it  was  a 
mere  trifle  in  the  outset  In  our  mistakes, 
prejudices,  passions,  and  infirmities,  the  ene- 
my of  souls  always  finds  materials  for  excit- 
ing dislike  and  contention.  Perhaps  they 
were  both  to  blame.     This  is  commonly  the 


26<» 


SEPTEMBER  23. 


case ;  and  therefore  the  Scripture  says,  for- 
giving one  another.  The  feelings  of  females 
are  quick;  and  their  imaginations  too  often 
give  importance  to  a  real  or  supposed  offence. 
And  two  such  individuals  at  variance  may 
draw  in  others,  form  parties,  and  embroil  a 
whole  Church.  When  this  is  the  case,  their 
own  edification  is  at  an  end ;  and  from  others 
is  driven  that  union  of  soul  which  is  necessa- 
ry to  give  efficacy  to  social  prayer,  when  we 
meet  together  in  one  place,  with  one  accord, 
waiting  for  the  promise  of  the  Father.  The 
Apostle,  therefore,  would  not  that  Euodias 
and  Syntyche  should  oppose,  or  keep  shy  of 
each  other ;  but,  composing  their  difference, 
keep  the  peace,  and  live  in  love.  The  Sa- 
viour is  the  Lamb  of  God ;  and  if  we  have  the 
mind  that  was  in  him,  we  shall  display  "  the 
meekness  and  gentleness  of  Jesus  Christ." 
The  Holy  Ghost  descended  upon  the  Head, 
and  enters  his  followers,  as  a  dove :  and 

"  The  Spirit,  like  a  peaceful  dove, 

Flies  from  the  realms  of  noise  and  strife  : 
Why  should  we  vex  and  grieve  his  love, 
Who  seals  our  souls  to  heav'nly  life  J" 

-We  read  in  ecclesiastical  history  of  two 
Christians  who  had  quarrelled  in  the  morn- 
ing; but  in  the  evening  one  of  them  sent  a 
note  to  the  other — "  Brother,  the  sun  is  going 
down."  He  referred  to  the  Apostle's  words, 
"  Let  not  the  sun  go  down  upon  your  wrath :" 
and  the  hint  produced  reconciliation.  When 
President  Edwards  had  preached  one  of  his 
first  sermons,  after  the  remarkable  outpouring 
of  the  Spirit  upon  his  labours,  he  observed 
two  families,  when  the  congregation  had 
withdrawn,  remaining,  as  if  by  joint  consent. 
Upon  approaching  them,  he  found  they  had, 
to  that  day,  been  in  a  state  of  variance ;  but 
owing  to  the  influence  they  were  now  under, 
they  could  not  depart  from  the  house  of  God 
till  they  were  reconciled. 

Secondly.  Mutual  assistance.  "  I  entreat 
thee  also,  true  yokefellow,  help  those  women 
which  laboured  with  me  in  the  Gospel,  with 
Clement  also,  and  with  other  my  fellowla- 
bourers,  whose  names  are  in  the  book  of  life." 
Some  have  imagined  that  those  women  here 
alluded  to  were  Euodias  and  Syntyche.  If  it 
were  so,  we  should  learn  that  persons  who 
have  been  betrayed  into  improper  temper  and 
conduct,  in  a  partial  instance,  may  yet  have 
been  worthy  and  useful  characters ;  and  they 
are  not  to  be  rejected,  but  restored,  in  the 
spirit  of  meekness.  But  whoever  these  fe- 
males were,  they  had  co-operated  with  Paul 
and  his  associates  in  the  ministry — not  in 
public  preaching;  for  this  our  Apostle  had 
expressly  forbidden;  but  in  various  offices 
suited  to  their  sex  and  condition;  by  their 
devotion,  and  example,  and  conversation;  by 
their  privately  instructing  the  ignorant ;  by 
their  bringing   up   children;    washing  the 


saints'  feet;  attending  benevolent  instit* 
tions ;  ministering  to  the  wants  of  the  ape* 
ties.  All  w\u  wish  to  be  useful  may  be 
employed  without  violating  any  of  the  deco- 
rums of  life,  or  quitting  their  proper  stations. 

On  their  behalf  Paul  addresses  hie  "  trut 
yokefellow."  It  is  absurd  to  suppose  this 
means,  as  some  have  thought,  Paul's  wife. 
For  it  seems  more  than  probable  Jhat  he 
never  was  married :  and  the  gender  of  the 
adjective  here  used  is  masculine.  Was  it  the 
jailer  ?  He  had  been  one  of  the  Apostle's 
first  converts  at  Philippi ;  and  had  much  as- 
sisted him  in  the  Gospel.  Or  was  it  Epaphro- 
ditus?  But  he  was  not  at  this  time  at 
Philippi.  Perhaps  it  was  some  one  of  the 
bishops  or  deacons,  mentioned  in  the  begin- 
ning of  the  Epistle ;  with  whom  Paul  had  been 
peculiarly  connected  in  travelling  and  preach- 
ing. Whoever  he  was,  he  was  to  help  those 
females  who  had  been  so  serviceable  to  Paul, 
and  Clement,  and  their  comrades:  by  his 
prayers,  and  consolations,  and  every  kind  of 
attention  their  personal  or  relative,  temporal 
or  spiritual,  circumstances  would  require. 
How  honourable  was  it  to  be  thus  distin- 
guished and  recommended  by  the  Apostle ! 
Who  was  ever  a  loser  by  any  thing  he  did 
for  the  cause  of  the  Redeemer?  He  that 
watereth  shall  be  watered  also.  God  is  not 
unrighteous  to  forget  the  work  of  faith  and 
labour  of  love.  Wheresoever  the  Gospel  is 
preached  that  which  these  women  did  shall 
be  told  for  a  memorial  of  them. 

Thirdly.  Constant  joy — "Rejoice  in  the 
Lord  alway :  and  again  I  say,  Rejoice."  Re- 
joicing is  a  pleasing  exercise ;  but  it  is  not 
always  an  easy  one.  In  a  vale  of  tears ;  in 
an  enemy's  country ;  without,  fightings 
within,  fears;  pressed  down  with  a  sense  ol 
unworthiness ;  burdened  with  infirmities . 
wearied  with  a  body  of  sin  and  death :  what 
wonder  if  we  often  hang  our  harp  on  the 
willows  ?  or,  at  least,  that  we  cannot  always 
sing  the  Lord's  song  ? — Yet  we  are  enjoined 
to  rejoice  "  always."  But  how  ?  In  what? 
In  whom?  In  the  world?  In  creatures1 
In  ourselves  ?  Then  would  it  indeed  be  im- 
practicable. No — But  "  in  the  Lord."  And 
in  him  there  is  enough  at  all  times,  and  in 
every  condition,  to  encourage  and  delight  us. 
We  are  empty ;  but  in  him  all  fulness  dwells. 
In  him  is  all  the  wisdom,  pardon,  righteous- 
ness, strength,  and  hope  we  need.  His  grace 
is  sufficient  for  us — He  is  an  infinite  re- 
source. 

— Therefore,  says  the  Apostle,  I  have  not 
spoken  thoughtlessly,  I  know  what  I  have 
said,  and  why  I  have  said  it ;  I  know  that  the 
thing  is  possible.  And  I  know,  also,  that  it 
is  proper.  Nothing  becomes  a  Christian  more 
than  joy ;  and  by  nothing  can  he  be  more  use- 
ful. I  therefore  repeat  it — And  again  I  sat 
Rejoice 


SEPTEMBER  24,  25. 


261 


SEPTEMBER  24. 


'■*  He  that  saith  he  abideih  in  him  ought  himself 
also  to  to  -walk,  even  at  he  -walked" — 1  John 
ii.  6. 

The  state  here  spoken  of  is  abiding  in 
Christ.  A  man's  saying  he  is  thus  in  him  is 
done  two  ways.  The  one  is  to  himself— and 
so  it-  is  belief.  The  other  is  to  his  fellow- 
creatures — and  so  it  is  profession.  The 
rule  of  such  a  man's  life  is  the  example  of 
Christ — walking  as  he  walked.  And  to  this 
he  is  under  an  obligation  to  conform — He 
ought  to  walk  even  as  he  walked.  The  obli- 
gation is  fourfold. 

First.  He  ought  to  walk,  even  as  he  walked, 
from  a  principle  of  evidence.  Deception,  in 
religious  concerns,  is  not  only  possible,  but 
common ;  and  the  consequences,  if  the  delu- 
sion continues,  will  be  dreadful.  Hence  we 
should  be  anxious  to  know  whether  our  hope 
is  any  thing  better  than  presumption  ;  or  our 
safety  is  any  thing  more  than  self-security. 
If  from  self-confidence  we  contemn  such  soli- 
citude, let  us  remember  that  the  sacred  wri- 
ters command  us  not  to  be  high  minded,  but 
fear ;  and  to  examine  and  prove  whether  we 
be  in  the  faith.  There  are,  indeed,  many 
proofs  of  a  gracious  state ;  and  there  are  some 
of  a  more  experimental  nature,  to  which  we 
do  well  to  take  heed :  but  none  of  them  can 
afford  us  relief,  if  they  are  unaccompanied  by 
an  imitation  of  Christ  "  Why  call  ye  me, 
Lord,  Lord,  and  do  not  the  things  which  I 
say  f  "  If  any  man  have  not  the  Spirit  of 
Christ,  he  is  none  of  his."  "  If  any  man  be 
in  Christ,  he  is  a  new  creature." 

Secondly.  He  ought  to  walk  even  as  he 
walked  from  a  principle  of  consistency.  The 
relations  and  conditions  in  which  we  are  found 
determine  the  propriety  of  our  conduct.  When 
we  know  what  a  man  is,  we  conclude  what  it 
becomes  him  to  do.  A  steward  is  expected 
to  be  found  faithful;  and  dishonesty  draws 
upon  him  censure  and  condemnation  from  all. 
Every  one  is  sensible  that  a  priest  and  a  king 
should  not  act  like  common  men  ;  but  that  a 
dignified  and  sacred  line  of  conduct  is  requir- 
ed by  their  rank  and  office.  Christians  are 
kings  and  priests  unto  God ;  and  therefore 
they  must  walk  worthy  of  the  vocation  where- 
with they  are  called.  The  man  who  advances 
peculiar  and  superior  claims  to  any  thing  has 
no  reason,  no  right  to  complain,  if  he  be 
judged  by  his  pretensions.  He  who  wishes 
to  pass  as  a  Christian  avows  himself  related 
to  Christ  ;  and  by  his  doctrine  and  character 
ne  must  be  tried  :  he  ranks  himself  above  all 
the  wor.d ;  and  challenges  the  inquiry,  What 
do  ye  more  than  others  1 

Thirdly.  He  ought  to  walk  even  as  he 
walked,  from  a  principle  of  usefulness.  He 
will  thus  put  to  silence  the  ignorance  of  fool- 
ish men.  He  will  wipe  off  the  reproach  at- 
tacl\jd  to  the  Gospel.     He  will  adorn  the  doc- 


trine of  God  our  Saviour  in  all  things.  He 
will  be  the  means,  by  his  good  works  which 
they  behold,  of  inducing  those  that  are  with- 
out to  enter  the  way  everlasting.  No  one 
can  imagine  the  influence  and  efficiency  of  a 
life  entirely  Christian.  It  is  a  blessing  to  the 
whole  neighbourhood  in  which  it  is  displayed. 
It  is  like  a  dew  from  the  Lord,  and  as  show- 
ers upon  the  grass.  But  by  an  unworthy  and 
unbecoming  conduct  a  professor  of  religion 
can  destroy  much  good.  He  causes  the  way 
of  truth  to  be  evil  spoken  of.  •  He  hardens 
transgressors.  He  perplexes  the  weak.  He 
grieves  the  strong.  He  opposes  and  discour 
ages  all  those  who  are  labouring  to  win  souls 
Wo  to  the  world,  because  of  offences!  And 
wo  to  that  man  by  whom  the  offence  cometh ! 

Fourthly.  He  ought  to  walk  even  as  he 
walked,  from  a  principle  of  gratitude.  We 
feel  and  acknowledge  the  kindness  shown  us 
by  our  fellow-creatures'!  and  in  consequence 
of  it  we  endeavour  to  meet  their  wishes,  and 
to  avoid  whatever  pains  or  displeases  them : 
for  actions  speak  louder  than  words.  What 
has  not  Christ  done  for  us  1  See  his  conde- 
scension, when,  in  the  form  of  God,  he  took 
upon  him  the  form  of  a  servant  See  his 
grace  when  he  was  rich,  and  for  our  sakes  he 
became  poor.  See  him  in  the  manger,  and 
in  the  garden.  See  him  upon  the  cross 
dying;  and  upon  the  throne  reigning  for  us. 
See  him  making  all  things  work  together  for 
our  good.  And  surely  we  shall  feel  that  a 
peculiar,  a  supreme  love  to  him  becomes  us. 
And  how  are  we  to  show  it  *  Shall  we  ever 
grieve  his  Holy  Spirit?  Shall  we  not  ask, 
Lord,  what  wilt  thou  have  me  to  do  1  Shall 
we  not  pray,  "  Let  the  words  of  my  mouth, 
and  the  meditation  of  my  heart  be  acceptable 
in  thy  sight  O  Lord,  my  strength  and  my 
redeemer  1"  He  that  hath  my  command- 
ments and  keepeth  them,  he  it  is  that  loveth 
me.  He  that  offereth  praise  glorifieth  me ; 
and  to  him  that  ordereth  his  conversation 
aright  will  I  show  the  salvation  of  God — 
Upon  which  Philip  Henry  observes,  Thanks- 
giving is  well,  but  thanksliving  is  better. 

If  we  walk  like  him  now,  we  shall  walk 
with  him  hereafter.  It  is  his  own  promise— 
"Thou  hast  a  few  names  even  in  Sardis, 
which  have  not  defiled  their  garments ;  and 
they  shall  walk  with  me  in  white ;  for  thev 
are  worthy." 


SEPTEMBER  25. 
"  J  would  hasten  my  escape  from  the  toinag 
storm  and  tempest"— Psalm  lv.  8. 
Scch  was  the  language  of  David— And  it 
may  be  the  language  of  any  other  good  man, 
in  the  depth  of  distress.  But  it  is  allowable 
and  proper  1  There  is  no  perfection  here ; 
and  there  is  nothing  concerning  which  we 
should  indulge  more  tenderness  of  censure 


262 


SEPTEMBER  25. 


than  hasty  expressions,  uttered  under  the 
pressure  of  pain  or  grief.  Perhaps  it  was  to 
prevent  our  severity  here  that  the  cases  of 
Job  and  Jeremiah  are  recorded,  both  of  whom, 
though  eminent  in  piety,  cursed  the  day  of 
their  birth.  The  Scripture  is  not  harsh  upon 
them ;  and  it  is  observable,  that  when  James 
refers  to  one  of  these  bitterly-complaining 
BufFer?rs,  he  only  says,  "  Ye  have  heard  of 
the  patitnce  of  Job."  They  who  have  never 
been  in  a  state  of  peculiar  distress,  know  little 
of  the  feelings  of  human  nature  under  it  But 
there  are  others  who  can  respond  to  the  in- 
vitation of  sympathy,  "  Pity  me,  pity  me,  O 
ye  my  friends,  for  the  hand  of  God  hath 
touched  me !"  And  the  Father  of  mercies 
knows  our  frame,  and  remembers  that  we  are 
dust  We  are  not  required  to  choose  suffer- 
ing for  its  own  sake ;  or  to  be  indifferent  to 
ease  and  deliverance.  Our  Saviour  himself 
had  not  that  fortitude  which  mocks  at  pain ; 
but  that  which  felt  deeply ;  and  yet  submitted. 
With  strong  cryings  and  tears  he  prayed, 
"  Father,  if  it  be  possible,  let  this  cup  pass 
from  me :  nevertheless  not  my  will,  but  thine 
be  done." 

But  what  allows  of  excuse  truth  does  not  re- 
quire us  to  commend.  It  was  his  infirmity  that 
induced  David  to  long  for  death,  to  hasten  his 
escape  from  the  stormy  wind  and  tempest: 
and  an  old  writer  tells  us  it  would  have  been 
jpore  honourable  for  him  to  have  asked  for 
the  strength  of  an  ox  to  bear  his  trials ;  than 
for  the  wings  of  a  dove  to  flee  from  them.  Is 
not  such  language  unworthy  and  ungrateful  ! 
Should  we  overlook  and  forget  all  our  com- 
forts] Have  not  these  been  great  and  nu- 
merous !  And  did  we  I  hen  long  to  flee  away  ! 
— Yea,  are  they  not  many  and  various  even 
now  ?  And  shall  we  only  dwell  on  the  dark 
side  !  Let  us  examine  again ;  and  let  truth 
and  thankfulness  stand  by.  And  may  they 
not  yet  be  many  and  great  !  Afflictions  are 
not  immutable  dispensations.  What  changes 
often  take  place  to  the  surprise  as  well  as  joy 
of  desponding  sufferers ! 

"  The  Lord  can  change  the  darkest  skies ; 

Can  give  us  day  for  night  *. 
Make  drops  of  sacred  sorrow  rise 
To  rivers  of  delight." 

And  is  there  not  unbelief  in  the  case  !  You 
are  afraid  of  all  your  sorrows ;  and  not  only 
of  their  continuance  and  increase;  but  of 
their  influence  and  effects.  You  dread  lest 
you  should  not  bear  them  properly,  so  as  to 
glorify  God  ;  but  sink  in  the  day  of  adversity. 
Yet,  O  thou  of  little  filth !  wherefore  dost 
thou  doubt  !  Is  not  he  able  to  preserve,  and 
support,  and  comfort  thee!  And  has  he  not 
engaged  to  do  it!  Has  he  not  said,  I  will 
never  leave  thee  nor  forsake  thee !  "  When 
thou  passest  through  the  waters,  I  will  be 
with  ihee;  and  through  the  rivers,  they  shall 
not  overflow  thee :  when  thou  walkest  through 
the  fire,  thou  shalt  not  be  burned ;  neither 


shall  the  fla.Tie  kindle  upon  thee."  And  hat 
not  his  conduct  always  accorded  with  thia 
assurance;  both  with  regard  to  others  and 
with  regard  to  thyself! 

"  Did  ever  trouble  yet  befall, 
And  he  refuse  to  hear  thy  call  ? 
And  has  he  not  his  promise  past, 
That  thou  shalt  overcome  at  last  V 

More  than  once  you  have  been  appal  ed  in 
the  prospect  of  a  trial ;  but  when  the  evil  day 
came  there  came  with  it  mercy  and  grace  to 
help.  Perhaps  you  even  gloried  in  tribula- 
tion. Perhaps  you  would  not  refuse  to  pass 
through  some  of  those  distressing  exercises 
again,  to  enjoy  the  same  peace  and  comfort 

Is  there  not  much  ignorance  and  inconsi- 
deration  in  this  impatience !  How  do  you 
know  that  it  is  better  to  escape  from  these 
troubles  than  to  bear  them!  Not  one  of 
them  has  befallen  you  by  chance.  May  you 
not  infer  the  righteousness  of  them  all  from 
their  very  author !  Is  not  his  work  perfect! 
Are  not  his  ways  judgment!  He  doth  all 
things  well.  Does  he  detain  you  in  distress 
because  he  does  not  love  you !  Yea  he  loved 
you  with  an  everlasting  love ;  and  withheld 
not  his  own  Son  from  you.  You  may  there 
fore  entirely  confide  in  him,  assured  that  if 
he  does  not  release  you  it  is  because  he  waits 
to  be  gracious;  and  also  equally  assured, 
that  blessed  are  all  they  that  wait  for  him  , 
for  it  is  good  for  a  man,  not  only  to  hope,  but 
quietly  wail  for  the  salvation  of  the  Lord. 

First.  Your  own  welfare  may  require  the 
process.  The  Saviour  was  made  perfect 
through  suffering;  and  the  character  of 
every  Christian  is  more  formed  and'improved 
from  his  afflictions  than  his  enjoyments. 
What  would  some  of  you  have  lost,  had  you 
fled  away  before  such  a  trying  dispensation 
enriched  your  faith  and  hope  !  How  much 
of  your  happiness  in  heaven  will  arise  from  a 
review  of  your  present  conflicts  on  earth ! 
The  very  trial  of  your  faith  is  precious :  and 
the  crown  of  life  is  promised,  not  to  him  that 
escapes,  but  to  him  that  endureth  temptation. 
Afflictions  are  heavenly  agents,  and  work  out 
for  you  a  far  more  exceeding  and  eternal 
weight  of  glory. 

Secondly.  The  welfare  of  others  may  re- 
quire it  also.  We  are  detained  here  to  be 
useful ;  and  we  are  often  most  useful  in  our 
trials.  Nothing  strikes  like  facts.  The  pas- 
sive graces  are  the  most  impressive.  They 
are  better  than  a  thousand  sermons ;  better  to 
arrest  the  careless,  to  instruct  the  ignorant, 
to  encourage  the  timid,  to  comfort  the  de- 
sponding. It  was  well  Bunyan  did  not  escape 
from  the  prison  at  Bedford,  or  we  should  not 
have  had  his  Pilgrim's  Progress,  and  his  Ho- 
ly War.  Paul  was  a  prisoner,  and  knew  that 
to  depart  and  be  with  Christ  was  far  better 
nevertheless,  because  it  was  more  needful  for 
the  Philippians,  he  was  willing  to  abide  in 
the  flesh,  and  acquiesced  in  the  adjournment 


SEPTEMBER  26. 


263 


<jf  his  deliverance  and  bliss.  And  here  you 
also  may  be  wanted.  Perhaps  you  have  a  ve- 
nerable mother,  and  are  required  to  rock  the 
cradle  of  her  age  who  rocked  the  cradle  of 
your  infancy.  Per  nans  you  are  a  parent,  and 
a  rising  family  is  dependent  on  your  care,  in- 
structed by  your  wisdom,  edified  by  your  ex- 
ample. We  are  all  placed  in  circumstances 
where  we  may  prove  a  blessing :  and  this  is 
our  only  opportunity.  We  may  glorify  God 
in  heaven ;  but  not  in  the  same  way  as  now, 
by  submission,  patience,  and  self-denial.  This 
is  an  advantage*  we  have  above  the  glorified. 
They  cannot  exercise  candour,  and  forgive 
injuries,  and  relieve  distress,  and  save  souls. 
Life  is  ours  as  well  as  death.  Therefore  all 
the  days  of  our  appointed  time  let  us  wait,  till 
our  change  comes. 


SEPTEMBER  26. 

**  And  he  brought  him  to  Jesus." — John  i.  42. 

These  are  few  words ;  but  they  are  very 
instructive  and  improving.  We  may  ask 
three  questions. 

To  whom  was  he  brought  1  "  He  brought 
him  to  Jesus."  To  whom  should  he  have 
been  brought  but  unto  him!  He  had  the 
words  of  eternal  life.  In  vain  would  he  have 
been  brought  to  the  princes  of  the  world  ;  to 
the  philosophers  of  antiquity  ;  to  the  moral- 
ists of  the  age ;  to  the  Scribes  and  Pharisees ; 
to  Moses ;  to  the  law — Moses  wrote  of  him ; 
and  the  law  was  a  schoolmaster,  to  bring 
men  to  Christ,  that  they  might  be  justified  by 
the  faith  of  Christ,  and  not  by  the  deeds  of 
the  law.  To  him,  says  Isaiah,  shall  men 
come.  To  him,  said  the  dying  Jacob,  shall 
the  gathering  of  the  people  be.  There  alone 
they  can  find  the  wisdom  they  need  ;  the  par- 
don they  need ;  the  peace  they  need  ;  the 
strength  they  need.  In  him  they  are  blessed 
with  all  spiritual  blessings  in  heavenly  places 
—Neither  is  there  salvation  in  any  other. 

Who  was  brought?  It  was  Simon  Peter — 
« He  brought  him  to  Jesus."  He  is  a  charac- 
ter frequently  and  largely  noticed  in  the  Sa- 
cred History.  For,  in  consequence  of  this  in- 
troduction, he  became  not  only  a  disciple  of 
Jesus,  but  a  preacher  of  the  Gospel,  and  an 
Apostle ;  and  from  the  low  occupation  of  a 
fisherman  he  was  made  a  fisher  of  men ;  and 
oy  one  cast  of  his  net  he  gained  three  thou- 
sand souls.  Let  us  endeavour  to  bring  men 
to  the  Saviour,  remembering  that  we  know 
not  what  he  will  do,  not  only  in  them,  but  for 
them,  and  by  them.  While  he  saves  them 
he  may  also  employ  and  dignify  them.  How- 
ever unlikely  at  present  they  appear,  we  may 
by-andby  observe  them,  with  joyful  surprise, 
and  adoring  gratitude,  not  only  as  Christians, 
but  as  ministers  in  his  Church ;  and  exten- 
sively serving  their  generation,  according  to 
the  will  of  God.     Whatever  condition  they 


may  fill,  or  office  they  may  discharge,  they 
will  be,  must  be,  useful.  Like  their  father 
Abraham,  they  will  be  not  only  blessed,  but 
blessings.  In  converting  one  we  do  good  to 
many — Who  ever  went  to  heaven  alone  7 

We  may  also  ask — Who  brought  him  1  It 
was  Andrew — "  He  brought  him  to  Jesus." 
Andrew  had  been  for  some  little  time  with 
Jesus  himself;  and  he  immediately  evinces 
the  influence  of  the  intercourse  on  his  own 
mind,  by  his  concern  to  bring  others  to  the 
same  Saviour.  And  there  is  nothing  peculiar 
in  this  They  who  have  seen  his  glory  will 
be  su.e  to  proclaim  his  worth.  They  tnai 
have  tasted  that  the  Lord  is  gracious  them- 
selves will  be  always  constrained  to  invite 
others — O  taste  and  see  that  the  Lord  is 
good:  blessed  is  the  man  that  trusteth  in 
him.  And  they  always  speak  of  him  best 
who  speak  from  experience. 

Andrew  was  not  only  acquainted  with  Je- 
sus, but  he  was  also  related  to  Peter.  He 
first  findeth  his  own  brother  Simon,  and  saith 
unto  him — We  have  found  the  Messias.  The 
expression  intimates  that  he  also  prevailed 
upon  others,  but  that  he  began  with  him.  His 
finding  him  first  might  have  been  accidental; 
but  it  is  much  more  probable  that  it  was  by  de- 
sign. He  thought,  and  he  thought  justly,  that 
his  own  brother  had,  though  not  an  exclusive, 
yet  a  prior  claim  to  his  attention.  And  there- 
fore, while  many  lead  their  friends  and  rela- 
tions, their  own  flesh  and  blood,  into  the 
haunts  of  dissipation,  the  counsel  of  the  un- 
godly, the  way  of  sinners,  the  seat  of  the 
scornful,  and  so  bring  them  to  the  devil ;  An- 
drew instantly  performed  towards  Simon,  his 
own  brother,  a  brother's  part — And  he  brought 
him  to  Jesus. 

I,et  us  not  forget  this.  We  are  to  disregard 
none  of  our  fellow-creatures ;  but  surely  those 
who  are  connected  with  us  by  the  ties  of 
friendship  and  of  nature  have  the  first  right 
to  our  solicitude.  How  is  it  possible  for  us  to 
think  of  them,  and  not  exclaim,  with  Esther, 
in  the  dread  of  a  more  tremendous  perdition 
— How  can  I  bear  to  see  the  destruction  of 
my  kindred  ?  In  endeavouring  to  do  good  to 
these,  we  have  also  greater  opportunities  and 
advantages,  by  reason  of  our  influence  and 
easiness  of  access.  Let  then  grace  sanctify 
and  engage  in  her  service  all  the  force  and 
endearment  of  natural  affection.  Let  the  pi- 
ous sister  pray  for,  and  plead  with,  an  irreli- 
gious brother.  Let  the  godly  wife  strive  to 
save  her  own  husband.  Let  the  husband  al- 
lure to  accompany  him  the  desire  of  his  eyes. 
And  oh !  let  parents  awaken  and  blend  their 
anxieties  and  efforts  to  bring  to  Jesus  their 
children.  When  Moses  lifted  up  the  serpent 
in  the  wilderness,  all  the  wounded  were  to 
obtain  cure  by  looking.  But  children  were 
bitten  as  well  as  men  and  women.  Had  we 
been  there,  we  should  have  seen  many  a  fa- 
ther leading  along  his  little  daughter  to  a 


264 


SEPTEMBER  27. 


place  of  vision ;  and  many  a  mother  pressing 
near  with  her  infant  son  in  her  arm,  and 
pointing  his  eyes  to  catch  the  shining  reme- 
dy. So  has  the  Son  of  man  been  lifted  up, 
that  whosoever  believeth  on  him  should  not 
perish,  but  have  everlasting  life.  The  young 
need  him;  and  the  sooner  they  are  brought  to 
him  the  better.  The  sooner  will  they  be  pre- 
vented from  injuring  society :  the  sooner  will 
they  enter  on  a  course  of  usefulness,  during 
which  they  will  scatter  a  thousand  blessings. 
If  we  do  good  to  an  old  man,  it  is  all-import- 
ant to  himself;  but  then  it  goes  off  with  him. 
Whereas  the  good  communicated  to  a  child 
is  not  only  valuable  personally,  but  relatively. 
It  descends  from  him,  and  is  spread  by  him, 
as  he  rises  up  and  multiplies  in  life :  and  the 
result  of  the  whole  cannot  be  estimated. 

And  if  we  bring  them  to  him,  will  he  re- 
ject or  despise  them  ?  Let  his  command  de- 
termine this — "  Feed  my  lambs."  Let  his 
conduct  decide  it — "They  brought  young 
children  to  him  that  he  should  touch  them. 
And  his  disciples  rebuked  those  that  brought 
them.  But  when  Jesus  saw  it  he  was  much 
displeased,  and  said  unto  them,  Suffer  the  lit- 
tle children  to  come  unto  me,  and  forbid  them 
not ;  for  of  such  is  the  kingdom  of  God.  And 
he  took  them  up  in  his  arms,  put  his  hands 
upon  them,  and  blessed  them." 

Let  those  that  have  children,  and  let  those 
that  are  children,  think  of  this,  and  be  encou- 
raged. 

"  A  flower  when  offered  in  the  bud, 
Is  no  vain  sacrifice." 

Another  flower  thus  offered  can  never  arrive 
at  perfection.  It  must  wither  and  die.  But 
this  flower  shall  live  and  blossom  as  a  rose. 
The  Redeemer  will  put  it  into  his  bosom: 
and  the  fragrance  shall  spread  through  the 
church  belcw  and  the  temple  above. 


SEPTEMBER  27. 
'  And  he  brought  him  to  Jesus." — John  i.  42. 

What  Andrew  here  did  with  Simon,  we  are 
to  do  with  our  fellow-creatures — We  are  to 
bring  them  to  Jesus. 

But  can  men  be  brought  to  him  now  ?  Did 
he  not  say,  I  am  no  more  in  the  world  ?  How 
happy  were  they  who  lived  when  he  was  on 
earth !  They  could  repair  to  him  in  every 
trouble,  and  tell  him  every  distress.  Ye  be- 
nevolent neighbours!  you  could  carry  the 
paralytic,  and  place  him  beneath  the  very  eye 
of  mercy.  You  anxious  father !  you  could  go 
to  him,  and  say,  "  Sir,  come  down  ere  my 
^hild  die."  You  Martha  and  Mary,  as  soon 
as  Lazarus  was  afflicted,  you  could  send  to 
him,  saying,  "Lord,  behold  he  whom  thou 
lovest  is  sick."  And  cannot  you,  my  dear 
readers,  apprize  him  of  your  desire  or  your 
grief?  Have  not  you  at  your  disposal  a  mes- 
senger that  you  can  despatch  to  him  in  a  mo- 


ment, in  *he  twinkling  of  an  eye  T  "  While 
they  call,  I  will  answer;  and  when  tney 
speak,  I  will  hear."  And  has  he  not  said,  Lo: 
I  am  with  you  always,  even  unto  the  end  ot 
the  world  ?  and  wherever  two  or  three  are 
gathered  together  in  my  name,"  there  am  I  in 
the  midst  of  you?  If  these  words  be  true,  he 
is  with  hi3  ministers  and  people  now.  Though 
no  longer  visible,  he  is  accessible.  We  may 
apprehend  him  as  to  his  essential  presence, 
by  which  he  fills  heaven  and  earth.  We  may 
apprehend  .him  also  as  to  his  peculiar  pre- 
sence, by  which  he  is  nigh  to»them  that  are 
of  a  broken  heart,  and  saveth  such  as  be  of  a 
contrite  spirit.  He  is  to  be  found  in  the  Scrip- 
tures. In  his  house.  At  his  table.  On  his 
throne.  In  the  garden  and  the  field — 

"  Where'er  we  seek  him  he  is  found, 
And  ev'ry  place  is  holy  ground." 

But  can  we  bring  souls  to  him  ?  Not  em- 
ciently.  This  is  the  work  of  God  only.  "  No 
man  can  come  to  me  except  the  Father  which 
hath  sent  me  draw  him."  And  the  sooner  we 
are  convinced  of  this  the  better.  We  shall 
then  make  all  our  attempts  in  dependence  on 
the  agency  of  his  Spirit ;  and  thus  honouring 
him,  he  will  honour  us.  But  we  may  do  this 
instrumentally.  For  God  makes  use  of  means: 
and  he  employs  men.  And  employs  them  not 
only  to  do  good  to  their  fellow-creatures  tem- 
porally, but  spiritually;  not  only  to  relieve 
their  bodies,  but  to  save  their  souls.  And  va- 
rious and  many  are  the  ways  in  which  we 
may  thus  bring  men  to  Jesus.  We  may  do  it 
by  intercession;  for  he  hears  prayer  for  others 
as  well  as  for  ourselves.  We  may  do  it  by  the 
influence  of  example.  Nothing  speaks  so  loud 
as  the  silent  eloquence  of  a  holy,  consistent, 
and  lovely  life.  By  this  wives  may  win  their 
husbands  without  the  word ;  and  servants  may 
adorn  the  doctrine  of  God  our  Saviour  in  all 
things.  By  this  all  may  be  useful.  All  cannot 
be  learned ;  all  cannot  be  rich :  but  all  may  be 
exemplary.  We  may  do  it  by  instruction. 
Thus  Andrew  brought  Peter — We  have 
found,  says  he,  the  Messias.  And  thus  the 
woman  of  Samaria  brought  her  neighbours, 
saying,  Come,  see  a  man  that  told  me  all  that 
ever  I  did :  Is  not  this  the  Christ  ?  By  a  word 
fitly  spoken — a  letter — an  invitation  to  hear 
the  Gospel — the  commendation  of  a  good 
book — the  diffusion  of  the  Bible — the  sending 
forth  missionaries — the  supporting  of  minis- 
ters, whose  office  it  is  to  turn  men  from  dark- 
ness to  light — By  all  these,  and  many  more, 
we  may  be  the  means  of  introducing  souls  to 
Jesus. 

But  why  should  we  be  concerned  to  bring 
them  ?  Four  things  should  make  us  alive  to 
this  work.  First  To  feel  a  concern  for  it  ia 
an  evidence  of  grace ;  and  an  evidence  the 
most  decisive.  Indeed  every  other  evidence 
is  fallacious  without  this:  and  this  is  always 
to  be  found  in  a  real  Christian.    For  however 


SEPTEMBER  28. 


265 


ne  may  walk  in  darkness,  as  to  a  knowledge 
of  his  own  interest  in  divine  things,  and  draw 
the  conclusion  that  he  has  no  part  nor  lot  in 
the  matter ;  he  never  is  insensible  and  indif- 
ferent to  the  success  of  the  Gospel  and  the 
salvation  of  souls.  Secondly.  To  attempt  it 
is  a  duty.  A  duty  that  cannot  be  declined, 
without  the  greatest  guilt.  A  duty  arising 
from  the  relation  in  which  we  stand  to  our 
fellow-men,  as  bone  of  our  bone,  and  flesh  of 
our  flesh.  A  duty  enforced  by  the  will  of 
God,  clearly  made  known  in  the  injunction, 
As  We  have  opportunity,  let  us  do  good  unto 
all  men;  and  what  good  can  equal  this! 
Thirdly.  To  accomplish  it  is  the  most  glori- 
ous enterprise.  What  is  the  rescue  of  a  whole 
nation  from  civil  bondage  compared  with  the 
deliverance  of  one  soul  from  the  power  of 
darkness,  and  translating  it  into  the  kingdom 
of  God's  dear  Son !  Can  a  trifle  throw  heaven 
into  ecstacy !  Yet  there  is  joy  in  the  presence 
of  the  angels  of  God  over  one  sinner  that  re- 
penteth.  The  work,  therefore,  is  its  own  mo- 
tive :  its  success  is  its  own  recompence.  And 
30  the  Apostle  deemed  it — "  If  a  man  err  from 
the  truth,  and  one  convert  him,  let  him  know, 
that  he  which  converteth  a  sinner  from  the 
error  of  his  way,  shall  save  a  soul  from  death, 
and  shall  hide  a  multitude  of  sins."  Fourthly. 
To  fail  in  it  is  no  disgrace.  Yea,  failure  here 
is  infinitely  more  honourable  than  success  in 
any  other  enterprise.  But  wise  and  good  ef- 
forts are  never  in  vain.  If  they  are  useless  as 
to  the  direct  object,  they  do  good  collaterally. 
If  they  relieve  not  the  beneficiary,  they  bless 
the  benefactor.  His  prayers  and  endeavours 
return  not  void  into  his  own  bosom.  We  are 
a  sweet  savour  of  Christ,  not  only  in  them 
that  are  saved,  but  in  them  also  that  perish. 
The  promise  is  not  made  to  success — for  this 
does  not  belong  to  us;  but  to  exertion — "Be 
thou  faithful  unto  death,  and  I  will  give  thee 
a  crown  of  life." 

But  while  we  endeavour  to  bring  others 
to  Jesus,  let  us  see  to  it  that  we  have  come 
to  him  ourselves.  It  is  awful  to  think  of 
being  the  instruments  of  his  grace,  while 
we  are  not  the  subjects — 

"Great  King  of  grace!  my  heart  subdue; 
I  would  be  led  in  triumph  too : 
A  willing  captive  to  my  Lord, 
And  sing  the  victories  of  his  word." 


SEPTEMBER  28. 

"  The  precious  tons  of  Zion,  comparable  to 
fine  gold,  how  are  they  esteemed  as  earthen 
pitchers,  the  work  of  the  hands  of  the  pot- 
ter .'" — Lam.  iv.  2. 

Such  is  the  difference  between  the  judg- 
ment of  God  and  the  spirit  of  the  world,  con- 
cerning the  precious  sons  of  Zion.  In  the 
eatimation  of  God,  (and  his  judgment  is  al- 
ways according  to  truth,)  they  are  comparable 
2L  23 


to  gold,  yea,  fine  gold.  And  they  are  so  foi 
their  rareness,  and  their  purity,  and  then 
value,  and  their  uurability,  and  for  their 
bearing  the  severest  probation,  and,  instead 
of  being  injured  by  the  trial,  deriving  im- 
provement, and  lustre,  and  usefulness  from  it 

But  as  that  which  is  highly  esteemed  among 
men  is  abomination  in  the  sight  of  God ;  so 
that  which  is  approved  and  commended  of 
God  is  undervalued  and  despised  by  men. 
The  world,  therefore,  knoweth  them  not  II 
knew  him  not.  Their  Lord  and  Saviour  was 
despised  and  rejected  by  them.  And  they,  as 
his  followers,  are  esteemed  as  earthen  pitch- 
ers, the  work  of  the  hands  of  the  potter. 
Natural  men  judge  only  from  sense  and  out- 
ward appearances;  and  Christians  are  often 
poor  and  afflicted.  They  see  the  outside  of 
the  tabernacle;  and  this  is  covered  with 
goats'  skins  and  badgers'  skins,  dyed  red: 
but  they  never  enter  the  holy  place,  nor  ap- 
proach him  who  sitteth  between  the  cheru- 
bims.  They  are  sensual,  not  having  the 
Spirit;  and  spiritual  things  are  spiritually 
discerned.  They  do  not  feel  their  need  of  the 
blessings  which  constitute  the  happiness  and 
glory  of  the  children  of  God,  and  therefore 
prize  not  the  possessors  of  them.  Yea,  the 
carnal  mind  is  enmity  against  God,  and 
causes  them  to  dislike  every  thing  that  bears 
his  impression  and  likeness. 

Yet  even  these  despisers  shall  behold,  and 
wonder,  and  perish.  When  the  delusions  of 
time  shall  give  place  to  the  unveiled  realities 
of  eternity,  they  will  be  compelled  to  ex- 
claim, we  fools  counted  their  lives  madness, 
and  their  end  to  be  without  honour.  How 
are  they  numbered  with  the  saints,  and  their 
lot  is  among  the  children  of  God !  Yea,  even 
now  there  are  moments,  when,  if  we  could 
witness  the  workings  of  conviction,  we  should 
hear  many  a  Balaam  admiring,  and  praying ; 
How  goodly  are  thy  tents,  O  Jacob  !  and  thy 
tabernacles,  O  Israel !  Let  me  die  the  death 
of  the  righteous,  and  let  my  last  end  be  like 
his! 

Christians  should  not  be  uneasy  and  im 
patient  under  the  mistakes  and  reproaches  ot 
their  adversaries.  It  is  a  light  thing  to  be 
judged  of  man's  judgment.  He  that  judgeth 
them  is  the  Lord.  Their  praise  is  not  of  man, 
but  of  God.  They  should  know  that  this  is 
not  their  day.  Their  day  is  coming.  It  will 
be  the  manifestation  of  the  sons  of  God.  Yea, 
conscious  of  what  by  the  grace  of  God,  the) 
are,  they  should  learn  in  whatsoever  state 
they  are  therewith  to  be  content.  In  every 
thing  they  should  give  thanks.  Their  souls 
should  make  their  boast  in  the  Lord.  They 
should  never  scruple  to  extol  and  recom- 
mend their  privileges  and  excellences.  That 
which  we  have  heard  and  seen,  says  the 
Apostle  John,  declare  we  unto  you,  that  ye 
also  may  have  fellowship  with  us.  And  is 
this  desirable "!    And  truly  our  fellowship  is 


266 


SEPTEMBER  29. 


with  the  Father   and  with  his  Son  Jesus 
Christ 

Who  is  on  the  Lord's  side  ]  O  my  soul ! 
art  thou  1  Dost  thou  love  and  admire  those 
whom  God  approves  and  honours'?  Canst 
thou  call  the  saints  that  are  in  the  earth, 
The  excellent]  and  say,  In  them  is  all  my 
delight?  Moses  chose  rather  to  suffer  afflic- 
tion with  the  people  of  God,  than  to  enjoy 
the  pleasures  of  sin  for  a  season ;  and  esteem- 
ed the  reproach  of  Christ  greater  riches  than 
the  treasures  of  Egypt 


SEPTEMBER  29. 

"Arise  ye,  and  depart ;  for  this  is  not  your 
rest." — Micah  ii.  10. 

One  of  the  old  Divines,  in  his  pastoral  ad- 
monitions to  his  people,  exhorts  them — not  to 
look  for  that  in  the  law,  which  can  only  be 
found  in  the  gospel — not  to  look  for  that  in 
themselves,  which  is  only  to  he  found  in 
Christ — not  to  look  for  that  in  the  creature, 
which  is  only  to  be  found  in  the  Creator — 
and  not  to  look  for  that  on  earth,  which  is 
only  to  be  found  in  heaven. 

The  present  is  not  our  rest  It  was  not 
designed  to  be  our  rest.  It  is  not  Jit  to  be 
our  rest.  And  if  we  are  Christians,  we  have 
relinquished  it  as  our  rest  afid  have  chosen 
another. 

Yet  who  does  not  need  this  exhortation  J 
Our  souls  naturally  cleave  unto  the  dust. 
Many,  like  Reuben  and  Gad,  prefer  an  in- 
heritance on  this  side  Jordan.  And  even  the 
godly  themselves,  who  have  not  their  portion 
in  this  life;  but  have  said,  As  for  me,  1  will 
behold  thy  face  in  righteousness,  I  shall  be 
satisfied  when  I  awake  with  thy  likeness; 
even  these  need  to  have  their  pure  minds 
stirred  up,  by  way  of  remembrance.  "  My 
people,"  says  God,  "have  forgotten  their 
resting-place." 

He  therefore,  who  takes  pleasure  in  the 
prosperity  of  his  servants,  sends  them  this 
message,  "  Arise  ye,  and  depart ;  for  this  is 
not  your  rest"  And  there  are  five  messen- 
gers by  which  he  sends  it. 

The  first,  is  his  Word.  And  we  should 
read,  and  hear  it  for  this  very  purpose.  It 
meets  us  in  our  complaint  and  inquiry, 
"  Who  will  show  us  any  good  ]"  and  says, 
"  Acquaint  now  thyself  with  Him,  and  be  at 
peace ;  thereby  good  shall  come  unto  thee." 
It  forbids  us  to  lay  up  treasures  on  earth.  It 
commands  us  to  seek  those  things  that  are 
above.  It  denounces  the  curse  and  misery 
of  making  flesh  our  arm.  It  proclaims  the 
grandeur  of  the  soul;  and  sets  before  us  what 
alone  is  worthy  of  its  ardour.  It  leads  us  into 
all  truth;  and  places  us  at  the  foot  of  the 
Cross,  by  which  the  world  is  crucified  unto 
us,  and  we  unto  the  world. 

The  second,  is  affliction.     God  speaks  by 


the  rod,  as  well  as  by  the  word.  While  ne 
chastens  us  with  his  hand,  he  teaches  us  out 
of  his  law.  Has  he  not  by  events,  plainly 
addressed  us,  "  Ye  nave  dwelt  long  enough 
in  this  mountain;  turn  ye,  and  take  youi 
journey .'"  Has  he  not,  by  repeated  frustra- 
tions of  our  hope,  plainly  said  to  us,  "  Let  it 
suffice  thee:  speak  no  more  to  me  of  this 
matter  ]"  Perhaps  our  purposes  have  been 
broken  off,  even  the  thoughts  of  our  hearts. 
Perhaps  we  have  been  made  to  possess 
months  of  canity  by  sickness.  Perhaps  by 
death  lover  and  friend  has  been  removed  far 
from  us.  And,  amidst  the  wreck  of  every 
thing  dear  to  us,  a  voice,  though  we  knew 
not  at  first  that  it  came  from  Heaven,  said, 
"  What  hast  thou  here  1  and  what  dost  thou 
here]" — And  if  we  are  so  much  attached  to 
the  world,  with  all  our  losses  and  distresses, 
what  should  we  have  been  without  them  ]  If 
the  pilgrim  be  ever  seduced  from  his  way,  it 
is  by  flowers  and  prospects;  if  ever  he  sits 
down,  and  sings  himself  asleep,  it  is  in  a 
pleasant  scene,  and  in  fine  weather,  not  when 
the  sky  is  dark  and  stormy,  and  the  road  is 
rough  and  miry ;  for  then,  by  contrast,  the 
thought  of  home  becomes  dearer;  and  he  feels 
an  excitement  to  quicken  his  pace. 

The  third,  is  worldly  success.  This,  in 
some  respects,  may  convince  us  more  of  the 
insufficiency  and  emptiness  of  every  thing 
here,  than  even  our  deprivations.  When  a 
man  is  unable  to  attain  his  object  he  may 
still  imagine  that  there  is  happiness  in  what 
he  misses ;  and  that  he  is  miserable  because 
he  misses  it  But  when  he  has  gained  the 
prize,  he  is  convinced  that  the  dissatisfaction 
he  feels  arises  from  the  nature  of  the  thing  it- 
self. We  long  for  certain  acquisitions,  with 
all  the  fondness  of  hope ;  and  feel  no  appre- 
hension, unless  on  the  side  of  failure.  We 
cannot  believe,  from  the  acknowledgments 
of  others,  that  these  things  will  belie  expect- 
ation, and  still  leave  a  void  within.  But 
when  we  have  made  the  trial  ourselves; 
when  we  have  formed  the  connexion,  filled 
the  office,  gained  the  fortune,  we  desired- 
and,  in  the  midst  of  our  sufficiency,  we  are 
in  straits ;  sigh  over  our  indulgences  them- 
selves ;  and  enjoyment,  as  well  as  afflicticm, 
cries,  All  is  vanity  and  vexation  of  spirit- 
Arise,  and  depart ;  for  this  is  not  your  rest. 

The  fourth,  is  the  earnests  and  foretastes 
of  a  better  world.  And  such  Christians  are 
favoured  with,  in  the  comforts  of  the  Holy 
Ghost ;  in  accesses  to  the  Throne  of  Grace ; 
in  the  power  and  glory  of  God,  which  they 
see  in  the  Sanctuary;  and  in  those  sacred 
moments  of  divine  communion,  alone,  when 
they  can  say, 

"  While  such  a  scene  of  sacred  joys 
Our  raptur'd  eyes  and  souls  employs 
Here  we  could  sit  and  gaze  away 
A  long,  an  everlasting  day"— 

And  these  not  only  call,  but  allure  and  win 


SEPTEMBER  30. 


267 


Uw  heart,  awa_, .  When  the  clusters  of  grapes 
were  brought  to  the  Israel  of  God  in  the  Wil- 
derness, they  said,  in  very  intelligible  lan- 
guage— What  does  your  present  condition 
supply  like  this] — See  what  grows  in  the 
land  that  is  before  you.  Taste ;  and  go  up 
and  possess  it. 

The  last,  is  death.  Every  apprehension 
and  approach  of  this,  cries — "  It  is  high  time 
to  awake  out  of  sleep ;  for  now  is  your  salva- 
tion nearer  than  when  you  believed."  But 
this  orders  us  to  depart  really,  as  well  as 
morally.  God  sends,  by  it,  not  only  to  his 
people,  but  for  them.  And  it  seems  surprising 
that  they  should  ever  be  ready  to  turn  away 
from  the  messenger.  A  child  at  school  wel- 
comes every  messenger  from  home  to  him ; 
but  he  desires  most  the  messenger  that  comes 
for  him.  Joseph  sends  to  Jacob,  and  for  him, 
at  once ;  and  his  father  not  only  heard  his 
words,  but  saw  his  wagons — "  Oh !  these 
are  really  to  carry  me  to  him — 1  shall  soon 
see  my  son — and  die  in  peace." 

Such  a  messenger,  Christian,  is  death  to 
you.  Come,  says  God ;  you  have  toiled  long 
enough — You  have  feared  long  enough — You 
have  groaned  long  enough — Your  warfare  is 
accomplished — Enter  the  rest  which  the  Lord 
your  God  giveth  you — Come ;  for  all  things 
are  now  ready. 

Yes ;  you  will  soon  hear  the  voice  saying — 
O  Israel !  you  must  this  day  go  over  Jor- 
dan. And  why  should  you  be  unwilling  to 
exchange  the  desert  for  the  land  flowing  with 
milk  and  honey  ]  Is  not  this  the  purpose  of 
your  travels?  The  end  of  your  desires  ]  The 
completion  of  your  hopes] 

"But  the  swelling  river  roll3  between." 
Fear  not.  The  ark  of  the  covenant  will  go 
before  you,  and  divide  the  waves:  and  you 
shall  pass  over  dry-shod.  And  then  let  the 
streams  re-unite,  and  continue  to  flow  on — 
you  will  not  wish  them  to  re-open  for  your 
return.  What  is  misery  to  others,  is  joy  to 
you — "  I  shall  go  the  way  whence  I  shall  not 
return." 


SEPTEMBER  30. 

"  If  then  I  be  a  father,  -where  is  mine  honour  ?" 
Mai.  i.  6. 

We  admire  the  Scripture  mode  of  allusion 
and  comparison.  Its  images  are  taken  from 
the  most  obvious  and  simple  things :  and  while 
they  illustrate  the  spiritual  subjects  to  which 
they  are  applied,  they  also  import  moral  les- 
sons. While  they  enjoin  the  duties  we  owe 
to  God,  they  remind  us  of  those  we  owe  to  our 
fellow-creatures.  Thus  the  child  is  instructed 
and  reproved,  by  the  address  which  informs 
and  admonishes  the  Christian. 

In  the  words  before  us,  here  is,  first,  a 
principle  supposed — Indeed  it  is  expressed  in 
the  foregoing  sentence :  "  A  son  honoureth 


his  father."  It  is  a  dictate  of  nature,  of  cus- 
tom, of  observance  in  all  ages  and  countries. 
The  child,  as  soon  as  he  can  reason,  finds 
himself  under  the  control  of  a  superior,  at 
once  dear  and  venerable ;  to  whom  he  is 
obliged,  and  on  whom  he  is  dependent :  he 
asks  of  him  information ;  he  looks  to  him  for 
provision:  he  confides  in  his  care  and  wis- 
dom :  he  obeys  his  orders,  and  submits  to  his 
discipline.  If  stricken,  he  does  not  reproach, 
or  think  of  striking  again.  "  The  eye,"  says 
Solomon,  "that  mocketh  at  his  father,  and 
despiseth  to  obey  his  mother,  the  ravens  of 
the  valley  shall  pluck  it  out,  and  the  young 
eagles  shall  eat  it."  A  modern  writer  has 
made  free  to  turn  these  words  into  ridicule,  by 
ranking  them  with  those  senseless  bugbears 
by  which  nurses  often  terrify  children.  But 
if  the  ignorance  of  infidels,  with  regard  to 
every  thing  scriptural,  was  not  extreme ;  he 
might  have  known,  that,  under  the  Jewish 
law,  filial  disobedience  was  a  capital  offence. 
"  Every  one  that  curseth  his  father  or  his  mo- 
ther shall  be  surely  put  to  death:  he  hath 
cursed  his  father  or  his  mother;  his  blood 
shall  be  upon  him."  And  Moses  mentions 
also  the  mode.  "  If  a  man  have  a  stubborn 
and  rebellious  son,  which  will  not  obey  the 
voice  of  his  father,  or  the  voice  of  his  mother, 
and  that,  when  they  have  chastened  him,  will 
not  hearken  unto  them :  then  shall  his  fatliei 
and  his  mother  lay  hold  on  him,  and  bring 
him  out  unto  the  elders  of  his  city,  and  unto 
the  gate  of  his  place ;  and  they  shall  say  unto 
the  elders  of  his  city,  This  our  son  is  stub- 
born and  rebellious,  he  will  not  obey  our  voice ; 
he  is  a  glutton,  and  a  drunkard.  And  all  the 
men  of  his  city  shall  stone  him  with  stones, 
that  he  die :  so  shalt  thou  put  evil  away  from 
among  you;  and  all  Israel  shall  hear  and 
fear."  Hence,  what  is  threatened,  might  have 
been  literally  accomplished.  But  when  we 
consider  how  figuratively  the  Easterns  ex- 
pressed themselves ;  we  may  admit  the  reali- 
ty of  an  awful  penalty  on  the  transgressor 
without  pleading  for  the  literal  execution. 
We  have  a  remarkable  instance  of  filial  ho- 
nour in  the  regard  the  Rechabites  paid  to  the 
authority  of  their  father.  "  They  said,  we 
will  drink  no  wine :  for  Jonadab  the  son  of 
Rechab  our  father  commanded  us,  saying, 
Ye  shall  drink  no  wine,  neither  ye,  nor  your 
sons  for  ever :  neither  shall  ye  build  house, 
nor  sow  seed,  nor  plant  vineyard,  nor  have 
any:  but  all  your  days  ye  shall  dwell  in 
tents ;  that  ye  may  live  many  days  in  the 
land  where  ye  be  strangers.  Thus  have 
we  obeyed  the  voice  of  Jonadab  the  son  of 
Rechab  our  father  in  all  that  he  hath  charged 
us,  to  drink  no  wine  all  our  days,  we,  our 
wives,  our  sons,  nor  our  daughters ;  nor  to 
build  houses  for  us  to  dwell  in:  neither  have 
we  vineyard,  nor  field,  nor  seed :  but  we  have 
dwelt  in  tents,  and  have  obeyed,  and  done 
according  to  all   that  Jonadab  our  father 


268 


OCTOBER  1. 


commanded  us."  It  is  lamentable  to  think 
now  little  of  this  obedience  is  to  be  found  in 
children  now.  Yet  there  is  far  less  piety  in 
the  world,  than  morality. 

Here  is,  secondly,  an  obligation  inferred — 
It  is,  that  if  other  fathers  are  to  be  honoured, 
we  are  much  more  bound  to  honour  God. 
For  he  is  a  Father  far  above  the  truth  of  the 
relation  in  all  other  cases.  We  have  had 
fathers ;  but  they  were  fathers  of  our  flesh — 
but  he  is  the  Father  of  our  spirits.  They  were 
fathers  only  subordinately,  and  neither  the 
sex,  or  the  form,  or  the  talents  of  the  child 
resulted  from  their  choice — but  he  is  su- 
premely, efficiently,  absolutely  our  Father — 
he  made  us,  and  endued  us  with  all  our  powers 
— and  from  him  must  spring  all  our  hopes. 

And,  therefore,  not  only  is  the  reality  of 
the  relation  found  in  him,  but  the  perfection 
too.  He  always  acts  the  part  of — a  wise  and 
good  Father — and  always  acts  it  completely 
— divinely.  Other  fathers  often  chastise  their 
children  for  their  own  pleasure ;  but  he  for 
our  profit.  They  may  be  implacable ;  but  he 
is  ready  to  forgive.  They  may  neglect  to 
educate  or  provide;  but  he  teaches  us  to 
profit,  and  suffers  us  to  want  no  good  thing. 

The  duty  also  is  enforced  by  the  eminence 
of  his  character,  and  the  grandeur  of  his  con- 
dition. His  understanding  is  infinite.  His 
[lower  is  almighty.  His  dominion  is  ever- 
asting.  He  is  Lord  of  all.  "  It  is  he  that 
sitteth  upon  the  circle  of  the  earth,  and  the 
inhabitants  thereof  are  as  grasshoppers;  that 
stretcheth  out  the  heavens  as  a  curtain,  and 
spreadeth  them  out  as  a  tent  to  dwell  in ;  that 
bringeth  the  princes  to  nothing :  he  maketh 
the  judges  of  the  earth  as  vanity."  To  this 
consideration  he  himself  appeals,  in  the  close 
of  this  chapter.  "  Cursed  be  the  deceiver, 
which  hath  in  his  flock  a  male,  and  voweth, 
and  sacrificeth  unto  the  Lord  a  corrupt  thing : 
for  I  am  a  great  king,  saith  the  Lord  of  hosts, 
and  my  name  is  dreadful  among  the  heathen." 

Thirdly.  Here  is  a  complaint  alleged.  "If 
I  am  a  Father,  where  is  mine  honour  ?"  And 
has  he  no  ground  for  this  inquiry  ?  Men  often 
complain  without  cause.  They  are  unrea- 
sonable in  their  demands  and  expectations. 
They  may  be  mistaken  with  regard  to  the 
nature  and  design  of  many  actions,  because 
they  judge  after  outward  appearance.  But 
God's  claims  are  unlimited.  He  sees  mo- 
tives. He  looketh  to  the  heart  He  takes 
our  meaning.  And  passing  by  our  mistakes 
and  infirmities,  accepts  and  commends  our 
aims  and  endeavours.  And  yet  even  he  com- 
plains. And  how  deeply  deserved !  and  how 
extensively  applicable  is  the  charge  he 
brings !  See  the  generality  of  mankind — Have 
tney  any  concern  to  please  him  ?  Take  the 
professors  of  his  religion — What  do  thoy  more 
than  others  ?  Take  even  the  subjects  of  his 
grace — even  in  them,  Where  is  his  honour?  Is 
it  here  ?  in  constantly  asking,  Lord,  what  wilt 


thou  have  me  to  do?  Is  it  here  ?  in  metkly 
submitting  to  his  rebukes?  Is  it  here?  in 
speaking  well  of  his  name,  and  recommend- 
ing him  to  others ; 

Let  us  make  the  deficiencies  and  sins  of 
others  a  mirror  in  which  to  behold  our  own. 
Do  I  meet  with  ingratitude  in  a  fellow-crea- 
ture, that  I  have  relieved  ?  Let  it  soften  my 
resentment,  and  keep  me  from  resolving  to 
do  no  more  for  him.  Let  me  inquire  how  I 
have  behaved  towards  my  heavenly  benefac- 
tor. Do  I  reflect  on  an  undutiful  child,  and 
perhaps  justly  too?  Yet  let  me  ask  whether 
my  heavenly  Father  has  not  much  more  rea- 
son to  condemn  me — If  thou,  Lord,  shouldest 
mark  iniquity,  O  Lord,  who  should  stand ! 

How  necessary  is  it  for  us  to  fall  down  at 
his  footstool ;  and  pray,  Enter  not  into  judg- 
ment with  thy  servant,  O  Lord ;  for  in  thy 
sight  shall  no  flesh  living  be  justified ! 

What  a  blessing  is  the  Gospel,  that  assures 
us,  with  the  Lord  there  is  mercy,  and  that  hia 
grace  is  sufficient  for  us ! 

Yet  let  this  make  us  the  more  concerned 
to  honour  him — and  to  be  harmless  and  blame- 
less— the  children  of  God — without  rebuke  ! 


OCTOBER  1. 

"  Wo  unto  you  that  desire  the  day  of  the  Lord  ! 

To  what  end  is  it  for  you?     The  day  oft\e 

Lord  is  darkness,  and  not  light." — Amos  ▼ 

18. 

We  may  apply  this  to  the  day  of  death. 
How  often  do  men,  when  in  trouble  and  dis- 
appointment, express  a  wish,  that  God  would 
now  take  away  their  life  from  them,  suppos- 
ing that  it  is  better  for  them  to  die  than  to 
live  !  We  cannot,  indeed,  be  always  sure  of 
the  sincerity  of  their  desire ;  and  they  may 
not  be  sure  of  it  themsel  ves.  Under  the  pres- 
sure of  present  feeling,  they  may  imagine 
that  death  would  be  welcome :  when,  perhaps, 
if  it  actually  appeared,  they  would  decline 
his  aid.  And  if  they  would  not,  they  ought 
For  their  fleeing  from  trouble,  is  as  if  a  mar 
did  flee  from  a  lion,  and  a  bear  met  him ;  oi 
went  into  the  house,  and  leaned  his  hand  on 
the  wall,  and  a  serpent  bit  him. 

Let  me,  then,  beg  these  sons  of  sorrow  to 
inquire — Whether  the  event  they  long  for 
will  be  a  real  remedy  for  their  complaints. 
Are  they  sure  that  death  will  be  annihilation? 
— perfectly  sure  that  there  is  nothing  beyond 
the  grave  ? — Can  they  prove  that  there  is  no 
future  state?  and  that  in  this  state  there  is  no 
misery  but  happiness  only  ?  Judas  hanged 
himself!  But  he  went  to  his  own  place. 
This  was  far  worse  than  his  former  condition, 
even  under  all  the  horrors  of  remorse. 

If  the  Scripture  be  true,  all  are  not  happy 
at  death.  Yea,  none  are  then  happy  without 
a  title  to  heaven,  and  a  meetness  for  it.  And 
have  you  this  title  ?  What  is  it  ?  "  He  that 
believeth  on  the  Son  hath  everlasting  life . 


OCTOBER  2. 


260 


and  he  that  believeth  not  the  Son  shall  not 
see  life;  but  the  wrath  of  God  abideth  on 
him."  Have  you  this  meetness  1  What  is 
it?  Do  you  love  holiness?  Without  this 
could  you  be  happy  in  a  holy  place  1  in  a 
noly  state  ?  in  holy  company  1  in  holy  engage- 
ments ?  in  holy  enjoyments  1  Is  the  Redeemer 
precious  to  your  souls  1  and  do  you  delight  in 
,  him  ]  Without  this  could  you  be  happy,  to 
•  be  for  ever  in  his  presence,  and  hearing  for 
ever  his  praise  1  Could  a  man,  without  an 
ear  or  taste  for  music,  be  happy  by  being  re- 
moved into  a  world  of  melody  and  harmony  1 
Need  you  be  told  that  happiness  does  not 
arise  from  the  excellency  of  the  object,  but 
from  its  adaptation  to  our  disposition  1  That 
nothing  can  make  us  happy  but  what  relieves 
our  wants  ?  fulfils  our  desires  ?  and  satisfies 
our  hope?  Without  holiness,  therefore,  no 
man  can  see  the  Lord. 

How  absurd,  then,  is  it  to  wish  to  leave 
this  world  for  another  before  you  are  sure  the 
exchange  will  be  for  your  advantage  !  For 
your  advantage  it  cannot  be,  if  you  die  un- 
pardoned and  unrenewed.  Blessed  are  the 
dead  that  die  in  the  Lord.  But  out  of  Him, 
you  are  out  of  the  city  of  refuge,  and  the 
avenger  of  blood  is  upon  you.  Out  of  Him, 
you  are  out  of  the  Ark,  and  in  the  midst  of 
the  Deluge.  No ;  the  day  of  your  death  is 
not  better  than  the  day  of  your  birth. — What- 
ever your  privations,  and  losses,  and  distresses, 
here  may  be,  they  are  only  the  beginnings 
of  sorrow ;  and  all  you  suffer  from  them  is 
only  as  a  drop  to  the  ocean,  compared  with 
the  damnation  of  hell. — And,  once  gone  from 
time,  there  is  no  return.  As  the  tree  falleth 
so  it  lies. 

Instead,  therefore,  of  wishing  this  only  and 
all-important  season  ended,  you  should  be 
thankful  that  it  is  prolonged,  if  it  L  9  continued, 
even  in  a  vale  of  tears ;  and  account  that  the 
longsuffering  of  God  is  your  salvation :  for  he 
is  not  willing  that  any  should  perish. 

Remember,  also,  that  these  disappointments 
and  sorrows,  which  make  you  so  impatient, 
may  prove  the  greatest  blessing ;  and  the  val- 
ley of  Achor  be  given  you  for  a  door  of  hope. 
For  God  does  not  afHict  willingly,  nor  grieve 
the  children  of  men.  He  renders  earth  deso- 
late to  induce  you  to  seek  a  better  country. 
He  strikes  away  every  human  prop,  and  puts 
failure  and  vexation  into  every  worldly 
scheme,  that  you  may  turn  from  idols  to  the 
Supreme  God,  and  say 

"  What  should  1  wait  or  wish  for,  then, 
From  creatures— earth  and  dust  ? 
They  make  our  expectations  vain. 
And  disappoint  our  trust. 

"  Now  I  forbid  my  carnal  hope, 
My  fond  desires  recall ; 
I  give  my  mortal  interest  up. 
And  make  my  God  my  all." 

Away,  then,  with  every  thought  of  despera- 
tion.    Say,   "  I  will  arise,  and  go  unto  my 
Father" — He  is  in  sight,  waiting  to  receive 
23=* 


thee  graciously,  and  to  love  thee  freely.  Re« 
pair  to  the  throne  of  the  heavenly  grace — 
You  cannot  spread  your  sorrows  there  in  vain. 
If  tempted  to  despair,  try  his  word.  No  one 
ever  trusted,  and  wras  confounded.  Cry, 
"  Lord,  I  am  oppressed  ;  undertake  for  me." 
"  Come,"  says  the  Reliever  of  every  burden 
— "  Come  unto  me,  all  ye  that  labour  and  are 
heavy-laden,  and  I  will  give  you  rest" 

The  Athenian  said,  "  I  should  have  been 
lost,  if  I  had  not  been  lost."  What  made  the 
prodigal  think  of  home  but  want  1  Where 
did  Manasseh  find  his  father's  God  but  in 
affliction  1  We  often  feel  for  those  who  have 
been  reduced ;  and  say,  they  have  seen  better 
days — But  if  in  their  prosperity  they  forgot 
God  that  made  them,  and  lightly  esteemed 
the  Rock  of  their  salvation  ;  and  in  their  ad- 
versity have  thrown  themselves  irto  his  arms 
— these,  these  are  the  best  days  ihey  ever 
saw ;  and  they  will  draw  forth  their  praise  for 
ever.  This,  my  suffering  friend,  may  be  your 
case — and  will  be,  if  you  seek  unto  God,  and 
unto  God  commit  your  cause.  He  can,  he 
will  turn  the  shadow  of  death  into  the  morn- 
ing— and  you  shall  join  the  multitude  who 
are  saying,  It  is  good  foe  me  that  I  have 

BEEN  AFFLICTED. 


OCTOBER  2. 

"  I  will  hear  what  God  the  Lord  will  speak." 
Psalm  Ixxxv.  8. 

And  surely  if  He  speaks,  in  whatever  way 
he  expresses  himself,  it  becomes  us  to  hear ; 
and  to  hear  immediately.  Let  us  not  there- 
fore "  be  unwise,  but  understanding  what  the 
will  of  the  Lord  is."  There  are  four  cases 
in  which  we  should  adopt  this  resolution. 

First.  I  will  hear  what  God  the  Lord  will 
speak  as  to  doctrinal  truth.  If  error  were 
harmless,  we  should  not  be  commanded  to 
"  buy  the  truth,  and  sell  it  not :"  to  "  prove  all 
things,  and  to  hold  fast  that  which  is  good." 
It  is  of  unspeakable  importance  to  have  proper 
sentiments  on  all  religious  subjects.  But 
concerning  all  these  subjects  different  opin- 
ions prevail ;  and  it  is  certain  that  all  these 
opinions  cannot  be  true.  Hence  persons  are 
often  perplexed,  especially  at  the  beginning 
of  the  Christian  life.  And  what  in  this  case 
are  we  to  do  1  One  cries,  Lo !  here  is  Chrig 
and  another,  Lo !  there.  Be  it  so,  ,We  are 
not  left  without  witness.  It  would  be  sad 
and  dangerous  had  we  no  rule  to  go  by ;  no 
standard  to  which  we  could  appeal.  But  we 
have  such  an  advantage.  And  in  things  of 
moment  it  is  plain  and  obvious.  And  it  ia 
accessible ;  it  is  in  our  possession ;  it  is  the 
testimony  of  God,  recorded  in  the  Scriptures. 
I  will  therefore  make  no  system  of  divinity, 
drawn  up  by  fallible  creatures  like  myself,  my 
oracle ;  but  enter  at  once  the  temple  of  Reve- 
lation, and  inquire  there.  I  will  call  no  man 
master  upon  earth — one  is  my  master,  even 


270 


OCTOBER  3. 


Christ ;  and  all  besides  are  only  brethren.  I 
need  not  ask  what  Arminius,  or  Calvin,  speaks 
— they  themselves  are  to  be  judged  out  of 
this  Book ;  and  \  nat  they  deliver  is  no  further 
binding  upon  me  than  as  they  can  say,  "  Thus 
saith  the  Lord."  "  To  the  law  and  to  the  tes- 
timony :  if  they  ^peak  not  according  to  this 
word,  it  is  because  there  is  no  light  in  them." 
"  I  will  hear  what  God  the  Lord  will  speak." 
In  this  inspired  Volume  I  have  the  judgment 
of  God  himself  upon  every  subject  with  which 
it  is  necessary  for  me  to  be  acquainted.  And 
I  will  go  to  it ;  not  with  a  previous  bias,  but 
open  to  conviction:  not  to  dictate,  but  to 
learn.  I  will  not  be  influenced  to  embrace  a 
doctrine,  because  it  is  easy  of  comprehension ; 
or  to  reject  it,  because  it  is  mysterious — It  is 
infinitely  reasonable  to  believe  whatever  God 
speaks ;  and  my  only  concern  is  to  ascertain 
what  he  has  spoken. 

Secondly.  I  will  hear  what  God  the  Lord 
will  speak,  as  to  my  movements  in  life.  How 
ignorant  and  short-sighted  are  we !  How 
liable  to  mistake !  How  incapable  of  dis- 
tinguishing between  appearances  and  reali- 
ties ;  and  of  deciding  what  will  be  good  or 
evil  for  us !  Surely  we  have  erred  and  suf- 
fered enough  already,  to  convince  us  that 
"  the  way  of  man  is  not  in  himself."  How 
much  depends  on  one  wrong  step,  as  it  re- 
gards our  comfort,  usefulness,  and  reputation ! 
Even  when  the  iniquity  is  pardoned,  the  na- 
tural consequences  may  be  long  left  to  operate. 
They  often  cannot  be  remedied ;  and  so  re- 
pentance is  quartered  upon  the  offender  all 
his  days.  How  frequently  has  this  been  ex- 
emplified in  irreligious  marriages ;  and  changes 
of  residence  and  business,  through  fancy, 
pride,  or  avarice ;  or  even  good,  but  mistaken 
motives !  A  Christian,  therefore,  should  take 
every  step  of  importance — and  what  step 
may  not  be  important] — feeling  a  responsi- 
bility that  makes  him  tremble !  and  an  anxiety 
that  urges  him  to  seek  counsel  from  above — 
"  I  will  hear  what  God  the  Lord  will  speak" 

-and  regulate  my  marches  by  the  cloud. 
But  while  I  wait  upon  God,  I  must  also  wait 
for  him :  and  integrity  and  uprightness  are  to 
preserve  me  while  I  do  so.  For  He  tells  me, 
that  if  a  man  sets  up  idols  in  his  heart,  and 
comes  to  inquire  of  him ;  he  will  answer  him, 
"but  according  to  his  idols."  And  this  is 
done,  not  only  by  a  penal  influence  ;  but  by 
a  natural  effect :  for  every  thing  will  be  co- 
loured according  to  the  passion  through  which 
I  view  it.  If  therefore  I  do  not  consult  God 
sincerely,  it  would  be  better  for  me  not  to  do 
it  at  all :  for  it  can  only  dishonour  him,  and 
delude  myself.  But  if  I  go  in  simplicity,  and 
say,  "  Lord,  what  wilt  thou  have  me  to  do  V 
I  come  witbin  reach  of  the  promise,  "  In  all 
thy  ways  acknowledge  him,  and  he  shall  di- 
rect thy  paths." 

Thirdly.  I  will  hear  what  God  the  Lord 
will  &Deak,  as  to  the  dispensations  of  his  pro- 


vidence. Nothing  is  more  trying  than  wn&t 
an  old  Divine  calls,  "  a  dumb  affliction  :"  sc 
that  when  we  put  our  ear  to  it,  we  can  seem 
to  hear  nothing,  as  lo  what  it  implies,  or  in- 
tends. Varying  the  metaphor  a  little,  Job 
was  in  such  a  state  of  ignorance  and  perplex- 
ity :  "  Behold,  I  go  forward,  but  he  is  not 
there  :  and  backward,  but  I  cannot  perceive 
him  :  on  the  left  hand,  where  he  doth  work, 
but  I  cannot  behold  him :  he  hideth  himself 
on  the  right  hand,  that  I  cannot  see  him."  In 
such  a  condition,  it  affords  relief  to  be  able  to 
add  :  "  but  he  knoweth  the  way  that  I  take." 
Yet  duty  requires  that  we  should  have  some 
knowledge  of  it  ourselves.  A  natural  man  is 
only  concerned  to  escape  from  trouble :  but 
the  Christian  is  anxious  to  have  it  sanctified 
and  improved.  He  is  commanded  to  hear  the 
rod.  While  God  chastens,  he  teaches.  I 
must  therefore  be  in  a  learning  frame  of  mind. 
I  must  say  unto  God,  "  Show  me  wherefore 
thou  contendest  with  me" — "I  will  hear 
what,  by  this  event,  God  the  Lord  will 
speak." 

Fourthly.  1  will  hear  what  He  will  say, 
also,  in  answer  to  prayer.  Here  is  a  thing, 
I  fear,  generally  disregarded.  How  many 
petitions  are  never  thought  of  after  they  have 
been  delivered !  We  knock  at  the  door,  and 
go  away,  and  never  even  look  back  to  see 
whether  it  be  opened  unto  us.  Can  we  ex- 
pect that  God  will  attend  to  those  prayers 
which  we  contemn  ourselves  ]  Are  such  ad- 
dresses any  thing  better  than  a  mockery  of 
the  Supreme  Being  1 

Let  us  therefore  hear  what  he  says  in  reply 
to  our  requests.  Is  it  not  pleasing  to  know 
that  we  are  not  forsaken  nor  forgotten  of  our 
best  Friend  ?  To  be  able  to  rectify  a  gloomy 
conclusion  ?  To  reason  from  the  past  to  the 
future  1  And,  like  a  beggar,  to  derive  en- 
couragement from  success  ?  "  For  I  said  in 
my  haste,  I  am  cut  off  from  before  thine  f  yes : 
nevertheless  thou  heardest  the  voice  o'  my 
supplications  when  I  cried  unto  thee."  "  I 
cried  unto  him  with  my  mouth,  and  he  was 
extolled  with  my  tongue.  If  I  regard  iniquity 
in  my  heart,  the  Lord  will  not  hear  me :  but 
verily  God  hath  heard  me ;  he  hath  attended 
to  the  voice  of  my  prayer.  Blessed  be  God, 
which  hath  not  turned  away  my  prayer,  nor 
his  mercy  from  me."  "  I  love  the  Lord,  be 
cause  he  hath  heard  my  voice,  and  my  sup- 
plications. Because  he  hath  inclined  his  ear 
unto  me,  therefore  will  I  call  upon  him  a* 
long  as  I  live." 


OCTOBER  3. 

"  Let  your  moderation  be  known,  unto  ull  men. 
The  Lord  is  at  hand" — Phil.  iv.  5. 
— What  moderation  1  Moderation  with 
regard  to  your  appetites.  Some  make  a  god 
of  their  belly,  and  glory  in  their  shame.  Many 
indulge  in  eating  and  drinking,  beyond  trip 


OCTOBER  4. 


271 


demands  of  jodily  refreshment,  or  the  allow- 
ances of  health. — Your  moderation,  with  re- 
gard to  your  passions.  You  are  to  be  angry, 
and  sin  not  The  sun  must  not  go  down  upon 
your  wrath.  The  fear,  the  joy,  the  love,  the 
grief,  allowable  in  themselves,  may  become 
3xcessive  in  the  degree. — Your  moderation, 
with  regard  to  the  c.istinctions  of  life.  These 
are  to  differ  from  "the  pride  of  life" — in  ap- 
parel, in  furniture,  in  servants. — Your  moder- 
ation in  professional  pursuits,  and  the  cares 
of  trade— diligent  in  business,  but  not  "  en- 
tangling yourselves  in  the  affairs  of  this  life ;" 
content  with  sober  and  solid  gain ;  and  not, 
by  hazard  and  speculations,  making  haste  to 
Be  rich. — Your  moderation  in  the  exaction  of 
rights ;  whether  pecuniary — in  declining  the 
rigour  of  law,  for  debt ;  or  personal — in  waiv- 
ing the  claims  of  authority  and  preference,  as 
Abraham  did  in  the  case  of  Lot — Your  moder- 
ation, in  your  opinions  and  zeal.  Many  things 
in  religion  are  of  far  less  importance  than 
others,  even  if  true — But  even  the  truth  of 
them  is  not  easily  ascertained ;  and  we  see 
men  of  equal  talent  and  piety  on  each  side<)f 
the  question.  The  truth  generally  lies  in  the 
middle ;  and  he  is  commonly  nearest  to  it  who 
is  abused  by  both  the  opposite  parties. 

And  what  a  reason  is  there  to  enforce  this 
admonition ! — "  The  Lord  is  at  hand."  The 
word  signifies  nigh,  either  as  to  place  or  time. 
If  we  take  it  as  to  place — it  refers  to  his  pre- 
sence— I  am  a  God  at  hand,  and  not  afar  off! 
He  is  about  our  path  and  our  lying  down,  and 
is  acquainted  with  all  our  ways.  Thus  he  is 
always  nigh  to  see  and  observe,  to  aid  or  op- 
pose, to  bless  or  to  punish. 

— If  we  take  it  as  to  time — it  refers  to  his 
coming — "  The  coming  of  the  Lord  drawing 
near."  This  is  true,  not  only  as  to  the  cer- 
tainty of  the  event  and  the  confidence  of 
faith ;  but  as  to  his  real  approach.  If  the 
Iiord  was  at  hand  when  Paul  wrote  this  Epis- 
tle, how  much  more  since  near  two  thousand 
years  have  rolled  away!  But  he  comes  by 
death — And  this,  as  to  consequence,  is  the 
same  to  us,  as  his  coming  to  judgment.  And 
•here  is  but  a  step  between  us  and  death. 

If  a  multitude  of  people  were  assembled  to- 
gether, and  behaved  tumultuously,  and  the 
king  was  coming  along  the  road — "  The  king 
is  at  hand,"  would  instantly  reduce  them  to 
order  and  silence ;  and  every  eye  would  be 
turned  towards  him.  If  a  number  of  criminals, 
forgetful  of  their  condition,  were  improperly 
amusing  themselves,  or  striving  together; 
and  a  signal  told  them,  the  judge  was  enter- 
ing the  town  to  try  them — what  an  effect 
would  this  instantly  have  upon  their  mind  and 
their  conduct !  But  what  is  your  case  1  He  is 
not  only  your  Sovereign,  but  your  Judge — 
And  "behold,  the  Judge  standeth  before 
the  door!" 

How  lamentable  is  it,  that  to  enforce  what 
19  wise,   and  just,  and  good  in  itself,  we 


should  need  such  motives.  And  how  sad  is 
it  that  these  motives,  after  all,  should  have 
so  little  influence  over  us  !  That  we  should 
be  constantly  reminded  of  such  a  Being — 
led  back  to  the  grace  of  his  first  coming — 
and  forward,  to  the  glory  of  his  second 
coming — and  think,  and  feel,  and  speak, 
and  act,  and  live  as  we  do !  "So  teach  us 
to  number  our  days,  that  we  may  apply  our 
hearts  unto  wisdom." 


OCTOBER  4. 

"  The  path  of  the  just  is  as  the  shining  tight, 

that  shineth  more  and  more  unto  the  perfect 

day."— Prov.  iv.  18. 

What  does  this  fine  image  imply  1  What 
does  it  express?  Solomon  traces  the  re- 
semblance between  the  path  of  the  just  and 
the  rising  light  in  three  articles.  Each 
shines.  Each  shines  more  and  more.  Each 
shines  more  and  more  unto  the  perfect  day. 

The  rising  light  shines.  It  is  the  very 
nature  of  it  to  do  so.  It  thus  shows  itself, 
and  renders  other  things  visible :  for  whatso- 
ever doth  make  manifest  is  light.  Without 
this,  the  works  of  the  field,  and  the  human 
face  divine,  would  be  all  a  blank.  But  the 
shining  of  the  light  lays  open  their  beauties, 
and  fills  us  with  admiration  and  praise. 
Thus  the  Christian's  path  breaks  out  of  ob- 
scurity ;  the  darkness  is  past ;  and  the  true 
light  shineth.  His  religion  is  not  only  real, 
but  apparent  And  as  it  need  not,  and  should 
not  be  hid  ;  so  it  will  not,  and  cannot  be  hid. 
Its  operation  will  evince  its  existence.  Its 
principles  will  display  themselves  in  its 
practice.  There  will  be  the  work  of  faith, 
and  the  labour  of  love,  and  the  patience  of 
hope,  and  the  fruit  of  the  Spirit.  Pity  will 
get  into  the  eye.  Meekness  will  smile  in 
the  features.  The  law  of  kindness  will 
dwell  upon  the  tongue.  The  hand,  ready 
to  communicate,  will  unawares  slide  into 
the  pocket — They  that  were  in  darkness 
will  show  themselves;  and,  in  a  thousand 
ways,  their  light  will  shine  before  men. 

But  the  shining  of  the  rising  light  is  noble 
and  glorious.  It  is  one  of  the  most  splendid 
appearances  in  nature.  The  rising  sun  is  a 
bridegroom  coming  out  of  his  chamber.  We 
hardly  wonder  the  poor  Heathen,  in  the 
absence  of  Revelation,  should  worship  it 
The  lustre  is  often  too  powerful  for  the 
naked  eye.  And  how  was  it  with  Moses, 
after  communion  with  God  1  His  face  shone 
so  that  the  Israelites  could  not  steadfastly  be- 
hold the  glory  of  his  countenance.  He  was 
not  aware  of  it  himself,  till,  seeing  the  peo- 
ple dazzled,  he  was  obliged  to  take  a  veil. 
And  the  humility  of  the  Christian  may  keep 
him  from  perceiving  his  own  excellences; 
but  others  will  take  knowledge  of  them: 
and  his  profiting  will  appear  unto  all  men 
And  nothing  is  so  impressive  and  influentia 


272 


OCTOBER  5, 


as  the  life  of  a  Christian,  when  he  walks 
worthy  of  the  vocation  wherewith  he  is 
called.  It  was  not  necessary  for  the  first 
believers  at  Jerusalem  to  lay  down  rules,  to 
exclude  improper  characters  from  their  com- 
munion— Their  purity,  their  dignity,  their 
majesty,  repelled  them  — "  And  of  the  rest 
durst  no  man  join  himself  to  them ;  but  all 
the  people  magnified  them." 

Yet  the  shining  of  the  rising  light  is  not 
mere  lustre.  It  is  a  source  of  usefulness,  as 
well  as  of  admiration.  It  warms  and  en- 
livens. It  fertilizes  the  gardens  and  the 
fields.  It  makes  the  valleys  to  stand  thick 
with  corn,  and  the  little  hills  to  rejoice  on 
every  side.  And  so  Jesus  went  about  doing 
good.  And  so  Christians  are  blessings  in 
all  the  places  wherein  they  move.  Let  us 
make  this  image  our  model  in  our  endea- 
vours to  serve  our  generation.  The  sun 
says  nothing — It  does  good  without  noise — 
It  shines  unasked,  constantly,  impartially — 
It  rises  on  the  evil,  as  well  as  on  the  good — 
So  may  we  be  merciful. 

But  the  shining  light  shines  more  and 
more.  So  does  the  path  of  the  just  His 
religion  is  a  gradual  and  progressive  thing-. 
We  therefore  read  of  growing  in  grace,  and 
in  the  knowledge  of  our  Lord  and  Saviour. 
Of  the  Tnessalonians,  it  is  said,  Their  faith 
grew  exceedingly;  and  the  love  of  every 
one  of  them  towards  each  other  abounded. 
As  far  as  we  are  stationary  in  our  attain- 
ments, we  are  censured  and  condemned  by 
the  image.  But  to  derive  comfort  from  it, 
it  is  not  necessary  that  we  should  be  every 
thing  at  once.  Nothing  in  nature  reaches 
its  perfection  suddenly.  The  babe  proceeds, 
by  slow  degrees,  into  the  man.  The  blade 
precedes  the  full  corn  in  the  ear.  Let  us 
not  despise  the  day  of  small  things.  What 
was  the  oak  once,  but  an  acorn  ?  What  is 
the  dawn,  to  the  noon  1 

But  the  shining  light  shines  more  and 
more  unto  the  perfect  day.  The  allusion  is 
not  taken /rom  a  meteor,  that  blazes  for  a 
moment,  and  then  disappears.  Nor  from 
the  morning  cloud  and  early  dew,  that  soon 
passeth  away  :  but  from  the  rising  sun,  that 
always  attains  its  end,  and  completes  what 
it  begins — rising  upwards — and  shining — 
onwards — till  it  is  day — perfect  day. 

When  did  the  sun  ever  make  a  dawn,  and 
not  carry  it  into  full  day  1  Who  can  drive 
him  back,  or  stop  his  course'!  If  it  had 
enemies,  and  they  cursed  its  beams,  the  rage 
would  be  as  vain  as  it  would  be  unreason- 
able— "  He  rejoiceth  as  a  strong  man  to  run 
a  race.  His  going  forth  is  from  the  end  of 
the  heaven,  and  his  circuit  unto  the  ends  of 
it :  and  there  is  nothing  hid  from  the  heat 
thereof."  So  shall  it  be  with  all  those  who 
are  set  in  motion  for  eternity  by  divine 
grace.  "They  that  love  him  shall  be  as 
Jie  sun  when  he  goeth  forth  in  his  might." 


There  is  no  enchantment  or  divination 
against  them.  In  all  opposition  they  shaL 
be  more  than  conquerors.  He  who  is  the 
author,  shall  also  be  the  finisher  of  then 
faith.  They  shall  soon  loose  all  their  in- 
firmities. They  shall  emerge  into  perfect 
knowledge,  holiness,  and  joy — And  "  then 
shall  the  righteous  shine  forth  as  the  sun  in 
the  kingdom   of  their   Father.     He  that 

HATH  EARS  TO  HEAR  LET  HIM  HEAR." 

Who  can  help  recalling  the  beautiful  line* 
of  Dr.  Watts,  which,  though  written  for  the 
infant  mind,  are  worthy  the  perusal  of 
angels  ] 

"  How  fine  has  the  day  been,  how  bright  was  the  sun, 
How  lovely  and  joyful  the  course  that  he  run  ; 
Though  he  rose  in  a  mist  when  his  race  he  begun 

And  there  follow'd  some  droppings  of  rain  ! 
But  now  the  fair  traveller  's  come  to  the  west, 
His  rays  are  all  gold,  and  his  beauties  are  best ; 
He  paints  the  sky  gay,  as  he  sinks  to  his  rest, 

And  foretels  a  bright  rising  again. 

"  Just  such  is  the  Christian — his  course  he  begins, 
Like  the  sun  in  a  mist,  while  he  mourns  for  his  sun, 
And  melts  into  tears;  then  he  breaks  out  and  shines. 

And  travels  his  heavenly  way  : 
But  when  he  comes  nearer  to  finish  his  race, 
Li  ke  a  fine  setti  ng  sun,  he  looks  richer  in  grace, 
And  gives  a  sure  hope,  at  the  end  of  his  days, 
Of  rising  in  brighter  array." 


OCTOBER  5. 

"  Who  is  gone  into  heaven." — 1  Peter  iii.  22. 

Many  had  gone  there  before.  Abel  was 
the  first  that  entered ;  and  'tis  encouraging 
to  think,  that  the  first  victim  of  death  was  a 
partaker  of  glory.  Human  nature  was  found 
in  heaven,  before  it  was  seen  in  hell.  How 
long  he  was  alone  there  we  know  not.  But 
others  soon  followed :  and  our  Saviour  must 
have  found  there,  a  multitude  which  no  man 
could  number. 

But  though  many  had  gone  into  heaven  bo- 
fore,  none  of  them  had  gone  in  the  same  way 
and  manner  with  himself.  Others  had  enter- 
ed without  their  bodies ;  hut  he  had  entered 
incamately.  Two  had  indeed  entered  embo- 
died ;  but  they  did  not  take  their  bodies  from 
the  grave.  Enoch  and  Elias  died  not,  but 
were  only  changed.  Jesus  died,  and  was  bu- 
ried ;  and  passed  to  glory  from  the  tomb. 
Others  entered  heaven  by  mere  favour,  pre- 
senting no  claim  from  their  worthiness  anc 
obedience :  but  he  entered  by  merit — He  de- 
served all  the  glory  he  obtained — It  was  ne 
more  than  the  reward  of  his  doing  and  suffer- 
ing. Others  entered  as  private  individuals 
and  their  entering  did  not  injure  the  entrance 
of  others — not  even  of  their  friends  and  rela- 
tions. Religion  is  a  personal  thing ;  and  it 
could  not  be  inferred,  that  because  the  hus- 
band or  the  father  was  glorified  the  wife  oi 
child  would  follow.  But  he  entered  as  a  pub- 
lie  character,  as  the  head  and  representative 
of  his  people :  anjl  because  he  lives,  they 
shall  live  also.  Hence  says  the  Apostle,  "  Ho 
hath  quickened  us  together  with  Christ  and 


OCTOBER  6. 


273 


raised  us  up,  and  made  us  sit  together  with 
him  in  the  heavenly  places." 

It  is  expedient  for  us,  therefore,  that  he 
went  away :  and  as  Joseph's  going  from  the 
prison  to  the  palace  was  not  only  his  own  ad- 
vancement, but  the  salvation  of  his  father's 
house ;  so  Jesus  is  gone  into  heaven,  not  only 
to  be  crowned  with  glory  and  honour,  but  to 
execute  the  remainder  of  his  mediatorial 
work,  on  behalf  of  the  redeemed.  "  For  if, 
when  we  were  enemies,  we  were  reconciled 
to  God  by  the  death  of  his  Son ;  much  more, 
being  reconciled,  we  shall  be  saved  by  his 
life."  But  did  he  not  say,  when  he  expired, 
"  It  is  finished  1"  He  did — and  it  was  finish- 
ed— and  nothing  could  be  added  to  it.  But 
what  was  finished  7  The  procuring  of  salva- 
tion only — not  the  application  of  it  The  for- 
mer was  done  upon  the  cross :  the  latter  is 
done  upon  the  throne.  What  he  suffered  to 
acquire,  he  is  exalted  to  bestow.  He  is  ex- 
alted to  be  a  Prince  and  a  Saviour ;  to  give 
repentance  unto  Israel,  and  forgiveness  of 
sins. 

Even  in  his  priestly  character  it  behoved 
him  not  only  to  suffer,  but  to  enter  into  his 
glory.  The  Apostle  therefore  says,  If  he 
were  on  earth,  he  could  not  be  a  priest ;  be- 
cause he  could  then  only  have  fulfilled  one 
part  of  the  office.  For  the  high  priest  not 
only  offered  the  sacrifice,  but  entered  the 
holy  place — and  sprinkled  the  blood  upon  the 
mercy-seat — and  burned  incense — and  made 
intercession  for  the  people.  Jesus,  therefore, 
after  dying  for  us,  entered  into  heaven  itself, 
there  to  appear  in  the  presence  of  God  for  us. 
By  his  own  blood  he  entered  in  once  into  the 
holy  place,  having  obtained  eternal  redemp- 
tion for  us — "  Wherefore  he  is  able  also  to 
save  them  to  the  uttermost  that  come  unto 
God  by  him,  seeing  he  ever  liveth  to  make 
intercession  for  them." 

Here  he  fought,  and  overcome.  But  the 
Conqueror  must  have  his  triumph.  He  must 
display  his  spoils,  and  enrich  the  multitude. 
He  therefore  ascended  on  high,  leading  cap- 
tivity captive,  and  received  gifts  for  men, 
even  for  the  rebellious  also,  that  the  Lord 
God  might  dwell  among  them.  "And  he 
gave  some,  apostles ;  and  some,  prophets ;  and 
some,  evangelists;  and  some,  pastors  and 
teachers ;  for  the  perfecting  of  the  saints,  for 
the  work  of  the  ministry,  for  the  edifying  of 
the  body  of  Christ" 

He  was  a  prophet  by  his  own  preaching. 
But  how  local,  how  confined,  and  successless 
was  his  personal  ministry  !  The  work  was 
to  be  done  by  another  ministry.  Corporeal- 
ly, he  was  to  withdraw ;  "  But"  said  he, 
"the  Comforter,  which  is  the  Holy  Ghost 
whom  the  Father  will  send  in  my  name,  he 
shall  teach  you  all  things,  and  bring  all  things 
to  your  remembrance,  whatsoever  I  have 
said  unto  you."  "  I  have  yet  many  things  to 
say  unto  you  ;  but  ye  cannot  bear  them  now. 
2M 


Howbeit  when  he,  the  Spirit  of  truth,  is 
come,  he  will  guide  you  into  ail  truth :  for  he 
shall  net  speak  of  him  ielf ;  bi  t  whatsoever  he 
shall  hear,  that  shal'  he  speak:  and  he  will 
show  you  things  to  come."  Thus  he  consi- 
dered his  personal  presence  and  agency  far 
inferior  to  the  dispensation  of  the  Spirit.  And 
yet  some  are  looking  for  his  bodily  advent 
again,  as  if  this  was  to  effect  what  the  Holy 
Ghost  could  not  accomplish.  What  purpose 
is  to  be  executed  in  the  spread  of  the  Gospel 1 
or  the  conversion  of  souls  ]  or  the  glorifica- 
tion of  the  Church  1  to  which  the  energy  of 
the  Spirit  is  not  adequate  ?  Not  by  might  nor 
by  power,  but  by  my  Spirit  saith  the  Lord. — 
Were  he  here  in  his  body  he  would  be  con- 
fined to  one  place  at  a  time,  and  many  would 
envy  the  honour  of  seeing  him  in  vain.  But 
in  his  Spirit  he  can  be  everywhere,  and  en- 
joyed of  all,  at  once. 


OCTOBER  6. 
"  I  am  a  stranger  -with  thee,  and  a  sojourner, 
as  all  my  fathers  were.'' — Psalm  xxxix.  12. 
So  life  was  viewed  and  felt  by  David.  He 
was  very  superior  to  many  of  his  ancestors. 
He  had  wealth,  and  power,  and  honour,  and 
reigned  the  greatest  monarch  of  the  East 
But  no  condition  can  make  the  heir  of  immor- 
tality a  citizen  here.  Others  are  strangers 
and  sojourners,  as  to  the  transitoriness  of 
their  continuance  in  this  world,  and  the  cer 
tainty  of  their  removal  from  it ;  but  not  as  to 
their  disposition.  They  mind  earthly  things : 
and  would  be  glad  to  live  here  always.  But 
the  child  of  God  is,  in  principle,  what  he  is 
in  fact;  and  in  experience,  what  he  is  in  des- 
tination. He  is  also  born  from  above,  and 
bound  for  glory.  And  though  he  is  detained 
here  in  a  foreign  land  for  awhile,  for  the  dis- 
charge and  the  management  of  certain  duties 
and  interests,  yet  he  thinks,  even  while  thus 
engaged,  of  leaving  it  in  due  time,  for  his 
own  country — where  his  best  relations  reside 
— where  lies  his  inheritance — and  where  he 
is  to  dwell  for  ever. 

"  There  is  my  house,  my  portion  fair; 
My  kindred  and  my  fiiends  are  there 

And  my  abiding  home: 
For  me  my  elder  brethren  stay, 
And  angels  beckon  me  away, 

And  Jesus  bids  me  come." 

Am  J  a  stranger  and  a  sojourner  with  God  1 
Let  me  realize,  let  me  exemplify,  the  condi- 
tion. Let  me  look  for  the  treatment  such 
characters  commonly  meet  with.  Like  wi- 
dows and  orphans,  they  are  often  imposed 
upon,  and  wronged,  and  injured.  They  are 
turned  into  ridicule  and  reproach,  because  of 
their  speech,  their  dress,  their  manner,  their 
usages.  And  Christians  are  a  peculiar  peo- 
ple. They  are  men  wondered  at  The  Sa- 
viour tells  them  not  to  marvel  if  the  world 
hates  them ;  for  they  are  not  of  the  world 
even  as  he  is  not  of  the  world.    This  treat- 


274 


OCTOBER  7. 


ment  is  in  reality  a  privilege  rather  than  a 
matter  of  complaint.  It  is  when  I  am  ad- 
mired and  caressed,  and  I  find  every  thing- 
agreeable  in  my  circumstances ;  it  is  then  I 
feel  something  of  the  settler.  But  the  disad- 
vantages of  my  state  make  me  think  of 
home.  These  induce  me  to  arise,  and  depart 
hence,  because  this  is  not  my  rest. 

And  surely  if  any  of  my  own  nation  be 
near  me,  I  shall  be  intimate  with  them.  We 
all  know  the  heart  of  strangers.  We  all  feel 
the  same  preferences.  The  same  hope  in- 
spires us.  The  same  end  unites  us.  We 
shall  speak  often  one  to  another.  We  shall 
contrast  our  present  with  our  future  condi- 
tion. We  shall  inquire  when  we  heard  from 
home,  and  when  we  think  of  departing  for  it, 
and  thus  beguile  the  hours,  and  relieve  the 
absence. 

And  let  me  not  be  entangled  in  the  affairs 
of  this  life.  Let  me  keep  myself  as  detached 
as  possible  from  things  which  do  not  concern 
me.  Let  me  not  embarrass  myself  as  an  in- 
termeddler  and  busy-body  in  other  men's  mat- 
ters. But  let  me  study  to  be  quiet,  and  to  do 
my  own  business.  Let  me  pray  for  the  peace 
of  the  country  through  which  I  am  passing. 
And  be  thankful  for  every  advantage  I  enjoy 
in  my  temporary  exile. 

And  .et  my  affection  be  set  on  things  that 
are  above,  and  my  conversation  be  always  in 
heaven.  Let  me  be — not  impatient  for  home ; 
but  prizing  it;  and  longing  for  it;  and  judg- 
ing of  myself  by  my  relation  to  it.  Who  has 
not  joined  in  the  proverbial  sentiment, "  Home 
is  home,  however  homely  f  We  read  of  some 
Swiss  soldiers  on  foreign  service,  who  were 
so  affected  with  a  song  that  vividly  recalled 
to  mind  their  native  valleys,  and  the  houses 
in  which  they  were  born,  that  the  officers 
were  obliged  to  forbid  the  use  of  it.  But  oh ! 
my  Father's  house !  Here  toil ;  there  rest. 
Here  trouble ;  there  joy  and  gladness.  Here 
darkness ;  there  light.  Here  sin ;  there  spot- 
less purity.  Here  the  tents  of  Mesech  and 
Kedar ;  there  the  spirits  of  just  men  made 
perfect,  and  the  innumerable  company  of  an- 
gels, and  the  Lord  of  all.  "  With  such  views," 
says  Dr.  Goodwin,  "  let  who  will  be  misera- 
ble, I  will  not — I  cannot." 


OCTOBER  7. 

u  I  will  feed  my  flock,  and  I -will  cause  them  to  lie 
down,  saith  the  L6rd  God." — Ezek.  xxxiv.  15. 

This  is  spoken  of  the  subjects  of  divine 
grace. 

Individually  considered,  they  are  called 
sheep,  to  remind  us  of  their  personal  quali- 
ties ;  their  weakness,  meekness,  gentleness, 
harmlessness,  patience,  and  submission.  Some 
in  their  afflictions  toss  like  a  wild  bull  in  a 
net.  Lay  hold  of  a  swine,  and  the  neighbour- 
hood is  alarmed.  But  observe  the  fleecy  suf- 
ferer. She  indeed  palpitates.  And  the  Chris- 


tian may  palpitate — and  tremble — and  bf 
ready  to  faint;  but  his  very  manner  silently 
says,  I  know,  O  Lord,  that  thy  judgments  are 
right,  and  that  thou  in  faithfulness  hast  af- 
flicted me — Let  thy  loving-kindness  be  for 
my  comfort,  according  to  thy  word  unto  thy 
servant. 

Distinctively  considered,  they  are  not  all 
sheep.  Many  of  them  are  lambs.  But  these 
are  sheep  in  nature  and  degree;  and  are 
equally  dear  to  the  Shepherd,  with  the  older 
parts  of  his  charge — Yea,  he  gathers  the 
lambs  with  his  arm,  and  carries  them  in  his 
bosom ;  and  gently  leads  those  that  are  with 
young.  The  margin  is,  those  that  have  young. 
Lowth  renders  it,  "  The  nursing  ewes  he  will 
gently  lead."  And  we  are  persuaded  that  the 
force  of  this  tender  image  applies  to  the 
lambs,  and  not  to  the  mothers.  If  the  latter 
were  driven  on  fast,  the  former  could  not 
keep  up  with  them,  especially  in  rough 
ground ;  and  thus  losing  their  maternal  sup- 
plies, would  droop  and  perish. 

Collectively  they  are  a  flock.  And  one 
flock  only :  according  to  our  Saviour's  words, 
"One  fold,  and  one  shepherd."  Whatever 
differences  there  are  among  them  they  are 
only  the  differences  of  sheep  and  of  lambs. 
What  difficulty  is  there  in  believing  this? 
Essential  sameness  is  not  destroyed  by  cir 
cumstantial  distinction.  Unity  is  not  incom 
patible  with  variety.  Many  branches  make 
but  one  tree ;  many  members  but  one  body 
Bigots  would  banish  harmony  from  the  church 
of  God ;  for  there  can  be  no  harmony  where 
all  the  sounds  are  the  same.  God  promised 
that  he  would  give  his  people  one  heart  and 
one  way.  And  our  Lord  prayed  that  his  fol- 
lowers might  be  one.  Have  this  prayer  and 
this  promise  been  fulfilled  ?  We  dare  not 
suppose  the  contrary :  but  if  they  have  been 
accomplished  we  may  see  what  kind  of  one- 
ness was  intended — Not  a  oneness  of  opinion ; 
not  a  sameness  in  forms  of  worship,  and  modes 
of  discipline ;  for  these  never  have  been  found : 
but  a  oneness,  a  sameness  consistent  with  the 
variations  that  have  obtained  among  them. 
A  unity  of  spirit.  A  community  of  principles. 
A  fellowship  of  privileges — all  being  redeem- 
ed by  the  same  blood ;  justified  by  the  same 
righteousness ;  renewed  by  the  same  grace ; 
and  joint  heirs  of  the  same  glory.  "  There 
is  neither  Jew  nor  Greek,  there  is  neither 
bond  nor  free,  there  is  neither  male  nor  fe 
male ;  for  ye  are  all  one  in  Christ  Jesus." 

And  is  this  flock  ever  forsaken  or  forgotten 
by  him?  "I  will  feed  my  flock,  and  I  will 
cause  them  to  lie  down,  saith  the  Lord  God." 
But  tell  me,  O  thou  whom  my  soul  loveth, 
where  thou  feedest ;  where  thou  makest  thy 
flock  to  rest  at  noon.  For  why  should  1  be  as 
one  that  turneth  aside  by  the  flocks  of  thy 
companions  ? 

"  Pain  would  I  feed  among  thy  t heep; 
Among  them  rest  among  them  sleep." 


OCTOBER  8. 


275 


What  says  David  1  "  The  Lord  is  my  shep- 
herd ;  I  shall  not  want.  He  maketh  me  to  lie 
down  in  green  pastures;  he  leadeth  me  be- 
side the  still  waters." 

This  is  grace.  What  is  glory  ?  Hear  the 
angel  to  John.  "  They  shall  hunger  no  more, 
neither  thirst  any  more;  neither  shall  the  sun 
light  on  them,  nor  any  heat.  For  the  Lamb 
which  is  in  the  midst  of  the  throne  shall  feed 
them,  and  shall  lead  them  unto  living  foun- 
tains of  waters :  and  God  shall  wipe  away  all 
tears  from  their  eyes." 

There  is  another  flock  in  the  world.  This 
consists  of  goats.  They  also  have  a  shepherd. 
It  is  the  devil :  and  they  are  taken  captive  by 
him  at  his  will.  He  also  has  under  shepherds 
to  do  his  work ;  and  to  him  they  are  amena- 
ble ;  and  what  a  reward  will  he  render  them ! 
But  his  flock,  his  direful  flock — what  food ! 
what  repose  have  they !  What  in  time ! 
What  in  eternity  !  The  way  of  transgressors 
is  hard.  The  end  of  these  things  is  death — 
the  second  death.  And  if  any  of  them  should 
be  intermixed  with  the  flock  of  Christ,  and 
escape  detection  here — "  before  him  shall  be 
gathered  all  nations:  and  he  shall  separate 
them  one  from  another,  as  a  shepherd  divideth 
his  sheep  from  the  goats :  and  he  shall  set  the 
sheep  on  his  right  hand,  but  the  goats  on  the 
left."  "  And  these  shall  go  away  into  ever- 
lasting punishment:  but  the  righteous  into 
life  eternal." 


OCTOBER  8. 

f  But  in  every  thing  by  prayer  and  suppli- 
cation ivith  thanksgiving1  let  your  requests 
be  made  knoion  unto  God" — Phil.  iv.  6. 

This  is  a  simple  and  pleasing  account  of 
prayer — It  is  the  making  of  our  requests 
known  unto  God.  He  indeed  knows  them 
perfectly  before  we  express  them.  But  he 
will  know  them  from  us,  that  we  may  be 
properly  affected  with  our  own  wants,  and 
prepared  for  the  displays  of  his  goodness  and 
grace.  And  the  Apostle  reminds  us  of  three 
things  very  worthy  of  our  attention  with  re- 
gard to  prayer. 

First.  It  is  the  prevention  and  cure  of 
care.  "  Be  careful  for  nothing — but  in  every 
thing  by  prayer  and  supplication  with  thanks- 
giving let  your  requests  be  made  known  unto 
God."  All  feel  anxiety  to  be  a  galling  load. 
But  the  question  is,  how  are  we  to  disencumber 
ourselves  of  the  burden? — All  acknowledge 
the  disorder :  and  many  remedies  have  been 
prescribed  for  the  cure.  But  if  some  of  them 
touch  the  paroxysm  of  the  complaint,  none  of 
them  reach  the  root  of  the  malady.  The 
commonness  of  the  case;  the  brevity  of  time; 
the  uselessness  of  giving  way  to  solicitude ; 
and  the  injurious  effects  of  it :  all  these  are 
true  and  proper — but  they  do  not  go  far 
enough.     The  fact   is,  if  we  are  not  to  be 


careful,  some  one  must  care  for  us.  And  the 
thing  is,  and  nothing  less  than  this  can  tran- 
quillize the  mind,  to  be  under  the  manage- 
ment of  Him  who  loves  us  better  than  we 
love  ourselves,  knows  unerringly  what  is 
good  for  us,  and  is  able  to  make  every  thing 
conduce  to  our  welfare — "  casting  all  our  care 
on  him ;  for  he  careth  for  us."  And  this  is 
done  by  prayer.  Hezekiah  took  the  letter, 
and  went  and  spread  it  before  the  Lord. 
Hannah  poured  out  her  heart  before  God,  and 
her  countenance  was  no  more  sad.  In  what- 
ever has  befallen  or  foreboded  him,  every 
believer  has  made  the  trial,  and  is  able  to 
say,  with  Asaph — "  But  it  is  good  for  me  to 
draw  near  to  God." 

Secondly.  It  is  to  be  very  extensively, 
yea,  universally  performed.  Not  in  some 
things,  or  in  many  things — but  in  every  thing, 
by  prayer  and  supplication,  we  are  to  make 
known  our  requests  unto  God.  Some  only 
pray  when  God's  chastening  hand  is  upon 
them.  In  their  affliction  they  seek  him  early. 
And  this,  as  far  as  it  goes,  is  not  to  be  cen- 
sured. Many,  like  M anasseh,  have  first  sought 
God  in  trouble.  Prayer  is  peculiarly  season- 
able in  distress.  But  though  prayer  may  com- 
mence in  affliction,  it  is  not  to  cease  with  it. 
It  is  not  to  be  confined  to  it.  Prayer  is  equally 
needful  to  preserve  and  sanctify  us  in  pros- 
perity. It  is  not  praying  on  extraordinary 
occasions,  but  on  common  ones,  that  evinces 
a  pious  frame  of  mind.  Do  we  delight  our- 
selves in  the  Almighty  1  Do  we  always  call 
upon  God1!  In  all  thy  ways,  says  Solomon, 
acknowledge  him.  It  is  thus  alone  we  give 
God  the  glory  of  his  universal  providence: 
not  thinking,  with  the  Assyrians,  that  he  is 
the  God  of  the  hills  only,  but  also  of  the  val- 
leys ;  and  that  a  sparrow  falleth  not  to  the 
ground  without  our  heavenly  Father ;  and 
that  the  very  hairs  of  our  head  are  all  num- 
bered. Some  imagine  that  many  things  are 
too  little  to  be  the  subjects  of  prayer.  A  dis- 
tinction is  indeed  to  be  made  between  the 
particularity  and  minuteness  of  private  and 
public  prayer — But  let  us  remember  that  we 
are  not  to  consider  any  thing  too  little  to  bring 
before  God  that  God  does  not  deem  beneath 
his  notice.  And  also  that  it  is  difficult,  if  not 
impossible  for  us,  in  many  cases,  to  ascertain 
what  is  little.  Events  "the  most  important 
often  hinge  on  circumstances  apparently  the 
most  trivial.  Joseph's  going  to  inquire  after 
the  welfare  of  his  brethren  on  the  plain 
seemed  a  slight  thing.  Yet  he  that  morning 
took  leave  of  his  father  for  more  than  twenty- 
one  years ;  and  went  a  way  by  which  he  never 
returned.  Saul  sought  his  father's  asses — a 
thing  that  seemed  devoid  of  consequence ;  bu* 
perhaps  he  is  now  in  hell  owing  to  it — for 
then  began  his  prosperity,  which  destroyed 
him — then  Samuel  met  him,  and  anointea 
him  king  over  Israel.  You  go  out,  not  know 
ing  what  a  dav  may  bring  forth,  as  to  you» 


270 


OCTOBER  9 


happiness  or  misery — Before  the  evening  you 
may  meet  accidentally  with  a  connexion  that 
shall  prove  a  source  of  joy  or  suffering  through 
life.  "  Why  this  is  enough  to  make  one  live 
and  move  in  constant  trembling."  This  is 
not  the  design  of  it :  but  it  is  designed  to  in- 
duce you — in  every  thing  to  commit  your 
way  and  your  works  unto  the  Lord. 

Thirdly.  It  is  to  be  always  attended  with 
a  pleasing  companion — But  in  every  thing, 
by  prayer  and  supplication,  with  thanksgiv- 
ing, let  your  requests  be  made  known  unto 
God.  And  does  not  this  imply  that  we  can 
never  approach  God  without  having  cause  for 
gratitude  1  Hence  it  is  said,  in  every  thing 
give  thanks.  Whatever  be  our  condition,  we 
have  much  more  to  be  grateful  for  than  to 
complain  of — Complain!  What  can  ever  jus- 
tify complaint  1  Why  should  a  living  man 
complain,  a  man  for  the  punishment  of  his 
sin  ?  Let  our  losses  and  afflictions  be  what 
tney  may,  he  has  not  dealt  with  us  after  our 
desert,  nor  rewarded  us  according  to  our  ini- 
quity. Yea,  the  trials  themselves  are  the 
effects  of  love,  and  designed  to  work  together 
for  our  highest  welfare. 

And  does  it  not  teach  us  that  whenever  we 
go  to  God  to  ask  for  fresh  favours,  we  should 
be  sure  to  acknowledge  the  reception  of  for- 
mer ones'!  How  seldom  is  this  the  case! 
How  much  selfishness  is  there,  even  in  our 
devotions !  How  much  more  of  our  worship 
is  occupied  in  petition  than  in  praise !  Urged 
by  our  necessities  we  go  and  call  upon  God 
in  prayer ;  but  when  we  have  succeeded,  we 
forget  to  return  to  give  him  the  glory  that  is 
Av°,  unto  his  holy  name.  Were  there  not  ten 
Oeansed  ]  But  where  are  the  nine  1  Where 
is  even  Hezekiahl  He  rendered  not  accord- 
ing to  the  benefit  done  him. 


OCTOBER  9. 

*  /  did  know  thee  in  the  wilderness,  in  the  la?id 
of  great  drought." — Hosea  xiii.  5. 

This  "  Wilderness"  means  the  vast  desert 
in  which  the  Jews  wandered  for  forty  years, 
between  Egypt  and  Canaan.  It  is  charac- 
terized by  one  attribute — "  A  land  of  great 
drought."  And  this  was  enough  to  render  it 
trying.  But  it  was  in  every  respect  formida- 
ble and  repulsive.  Witness  the  language  of 
Jeremiah :  "  Neither  said  they,  Where  is  the 
Lord  that  brought  us  up  out  the  land  of 
Egypt,  that  led  us  through  the  wilderness : 
through  a  land  of  deserts,  and  of  pits ;  through 
a  land  of  drought,  and  of  the  shadow  of  death ; 
through  a  land  that  no  man  passed  through, 
and  where  no  man  dwelt." 

But  here  God  says,  "  I  knew  thee."  It  can- 
not mean  a  mere  acquaintance  with  their  con- 
dition and  circumstances :  for  what  can  be  hid 
from  Him  1    But  it  intends  two  things. 

First  He  knew  them  there,  so  as  to  pro- 
fide  for  them.    Thus  it  marks  his  goodness ; 


and  forms  a  contrast  with  the  cond  ictof  many 
of  our  fellow-creatures.     A  friend  is  born  foi 
adversity ;  and  to  him  that  is  afflicted,  pity 
should  be  showed  from  his  friend.     But,  alas . 
this  is  rarely  exemplified.     They  who  were 
intimate  enough  with  their  connexions  be- 
fore,  scarcely  know  them  when  they  are  in 
distress.     The  flower  which,  when  fresh  and 
fragrant,  was  put  into  the  bosom,  is,  when 
withered  and  dry,  thrown  away.     The  gar- 
den which,  while  yielding  every  kind  of  grati 
fication,  is  constantly  visited,  is  deserted  in 
winter.      But    it  is   otherwise   with    God. 
Though  he  never  leaves  his  people,  he  has 
peculiarly  promised  to  be  with  them  in  trou 
ble.     David  acknowledged  this :  "  Thou  hast 
known  my  soul  in  adversities."     And  has  he, 
not  known  our  souls  in  the  same  state -1    Hat. 
he  not  been  better  to  us  than  our  fears  1    Has 
he  not  proved  himself  "a  very  present  help  in 
trouble  !"     So  it  was  with  Israel — He  found 
them  in  a  desert  land,  in  a  waste  howling 
wilderness.     The  situation  afforded  them  no 
supplies,  but  he  allowed  them  to  want  no 
good  thing.     He  led  them  by  a  pillar  of  cloud 
by  day,  and  a  pillar  of  fire  by  night — healed 
the  bitter  waters  of  Marah — fetched  them 
honey  out  of  a  rock,  and  oil  out  of  the  flinty 
rock — rained  down  manna  upon  them — suf- 
fered not  their  raiment  to  wax  old  upon  them, 
nor  their  foot  to  swell  in  travelling — van- 
quished their  enemies — gave  them  ordinances 
— and  sent  his  Holy  Spirit  to  instruct  them — 
so  that  Moses  well  said,  "  Happy  art  thou,  O 
Israel ;  who  is  like  unto  thee,  O  people  saved 
of  the  I-ord !" 

Secondly.  He  knew  them  there,  so  as  to 
approve  of  them,  and  acknowledge  them.  Il 
is  undeniable  that  the  word  know  has  this 
meaning,  when  it  is  said,  "  The  Lord  know- 
eth  the  way  of  the  righteous."  "If  any  man 
love  God,  the  same  is  known  of  him."  "  Know 
them  that  labour  among  you."  But  did  God 
thus  know  them  in  the  wilderness  1  Not  ab- 
solutely, but  comparatively.  They  followed 
him  out  of  Egypt,  and  not  one  lingered  be- 
hind. At  the  Red  Sea  they  sang  his  praise. 
At  Sinai  they  cheerfully  and  unreservedly 
acceded  to  his  covenant.  And  though  they 
were  guilty  of  many  pcrversenesses  and  re- 
bellions, yet  they  never  wholly  relinquished 
his  worship,  and  established  idolatry  and  wick- 
edness by  a  law,  as  they  afterwards  did  in 
Canaan.  While  we  dwell  on  imperfections, 
God  loves  to  make  the  best  of  things.  Sarah 
spake  unadvisedly  with  her  lips :  but  she  ut- 
tered one  good  thing — she  called  Abraham, 
Lord  ;  and  this  only  is  mentioned  to  hei 
praise.  Job  cursed  the  day  of  his  birth :  bul 
when  iames  refers  to  him,  we  hear  only  of 
the  patience  of  Job.  And  observe  God's  gra- 
cious testimony  concerning  Israel  at  this  oe- 
riod :  "  Go,  and  cry  in  the  ears  of  Jerusalem, 
saying,  Thus  saith  the  Lord,  I  remember 
thee,  the  kindness  of  thy  youth,  the  love  of 


OCTOBER  10. 


277 


thme  esp<ir.sals,  when  thou  wentest  after  me 
in  the  wilderness,  in  a  land  that  was  not 
sown.  Israel  was  holiness  unto  the  Lord, 
and  the  first-fruits  of  his  increase :  all  that 
devour  him  shall  offend ;  evil  shall  come 
upon  tliem,  saith  the  Lord." 

Adversity  will  not  of  itself  secure  godli- 
ness. Persons  may  be  reduced,  and  not  hum- 
bled. They  may  be  afflicted,  and  God  not 
know  them  in  their  distress.  Yet,  in  general, 
if  you  observe  others,  and  review  your  own 
experience,  you  will  find  times  of  affliction 
have  been  more  friendly  to  religion,  than  sea- 
sons of  ease  and  prosperity. 

When  has  God  known  your  conscience 
most  wakeful,  and  your  heart  most  watchful 
against  sin  1  Before  I  was  afflicted,  says  Da- 
vid, I  went  astray ;  but  now  have  I  kept  thy 
word. 

When  has  God  known  your  souls  most 
weaned  from  the  world,  and  willing  to  leave 
it  1  When  all  was  agreeable  and  inviting! 
Or  when  every  thing  conspired  to  tell  you, 
that  this  is  not  your  rest  1 

When  has  He  known  you  value  most  the 
communion  of  saints;  the  means  of  grace; 
the  preaching  of  the  Word  1  When  did  your 
eye  bedew  your  Bible  1  When,  pressing  the 
Sacred  Volume  to  your  bosom,  did  you  say, 
Unless  thy  ^aws  had  been  my  delight,  I 
should  have  perished  in  mine  affliction  1 

When  has  he  known  you  most  frequently 
and  earnestly  addressing  the  Throne  of  his 
Grace  ?  In  their  affliction  they  will  seek  me 
early  In  the  day  of  my  trouble  I  sought  the 
Lord.  Even  the  Saviour  himself,  being  in 
an  agony,  prayed  more  earnestly.  "O  my 
people,"  says  he  here — "  you  and  I  were  bet- 
ter acquainted  in  the  wilderness,  when  you 
were  in  a  low  condition.  You  were  then  left 
to  my  immediate  care ;  and  you  lived  daily 
by  faith.  Then  you  made  me  many  a  visit 
— But  now  we  seldom  meet" 

Such  is  the  effect  of  indulgence,  and  of 
fulness.  He  therefore  immediately  adds, 
"  According  to  their  pasture,  so  were  they 
filled ;  they  were  filled,  and  their  heart  was 
exalted ;  therefore  have  they  forgotten  me." 


OCTOBER  10. 

"  And  the  cluldren  of  Israel  took  their  journey* 
out  of  the  wilderness  of  Sinai;  and  the 
cloud  rested  in  the  -wilderness  of  Paran." 
Numb.  x.  12. 

If  the  Jews,  as  the  Apostle  assures  us, 
were  our  ensamples,  in  nothing  do  they  more 
represent  the  experience  of  Christians,  than 
in  their  progress  from  Egypt  to  Canaan. 

They  had  now  continued  many  months  in 
the  wilderness  of  Sinai,  where  the  law  was 
given,  and  all  the  ordinances  of  divine  wor- 
ship were  established.  There  they  had  com- 
mitted idolatry,  and  provoked  the  Most  High 
to  anger :  and  there  he  proved  himself  the 
24 


just  God  and  the  Saviour.  He  forgave  their 
iniquities,  but  took  vengeance  on  their  inven- 
tions. They  were  now  to  enter  the  wilder- 
ness of  Paran,  a  vast  desert  of  nine  days' 
journey ;  and  where  the  greater  part  of  their 
subsequent  stations  were  fixed.  "  And  the 
children  of  Israel  took  their  journeys  out  of 
the  wdderness  of  Sinai ;  and  the  cloud  rested 
in  the  wilderness  of  Paran."  Thus  they  on- 
ly marched  from  one  wilderness  into  another. 
And  is  not  this  the  case  with  all  our  changes 
in  this  world  ?  Let  us  look  at  a  few  of  them ; 
and  we  shall  see,  that  whatever  they  may 
promise — as  to  satisfaction  and  happiness — 
they  leave  us  much  the  same  as  they  find  us. 

Is  it  not  so  when  we  pass  from  one  period 
to  another  1  Every  age  has  been  full  of  com- 
plaints ;  and  here  it  is  remarkable,  instead  of 
supposed  improvement,  the  inquiry  has  al- 
ways been,  "  what  is  the  cause  that  the  for- 
mer days  were  better  than  these  V1  We  end 
one  year  with  a  kind  of  gloom,  and  hail  the 
arrival  of  another:  but  the  months  are  found 
the  same  with  those  which  had  previously 
passed  away.  The  winter  is  not  without 
cold,  nor  the  summer  without  heat  We  feel 
in  our  early  days  the  confinement  of  school, 
and  the  restraints  of  a  father's  house;  we 
long  to  be  at  our  own  disposal,  and  to  enter 
life  for  ourselves.  But  where  is  the  man  that 
has  not  exclaimed,  "  O  that  I  was  as  in  the 
days  of  my  youth !"  Much  is  said  of*  an 
agreeable  and  peaceable  old  age.  Who 
does  not  desire  many  days,  that  he  may  see 
good?  yet  is  their  strength  labour  and  sor- 
row. Another  girds,  and  leads  us  whither 
we  would  not  In  vain  we  look  around  for 
our  early  and  endeared  connexions — Lover 
and  friend  is  put  far  from  us,  and  our  ac- 
quaintance into  darkness.  The  days  are 
come,  in  which  we  say,  "  I  have  no  pleasure 
in  them."     "  All  that  cometh  is  vanity." 

Is  it  not  the  same  when  we  pass  from  one 
residence  to  another?  There  are  few  but 
have  known  local  changes ;  and  some  by  a 
train  of  events,  have  been  led  to  pitch  their 
tents  in  situations  the  most  remote  from  all 
their  former  expectations.  Sometimes  a  re- 
moval is  not  at  our  own  option.  In  other 
cases  it  seems  very  inviting  and  desirable.  It 
may  have  preferable  claims.  But  still  it  is 
a  removal  in  the  wilderness,  not  out  of  it 
To  Abraham,  God  said,  "Get  thee  out  of  thy 
country,  and  from  thy  father's  house,  into  a 
land  that  I  will  tell  thee  of;"  and  this  was 
the  Land  of  Promise—  Yet  even  there  he 
shared  in  the  troubles  of  his  nephew,  Lot — 
went  for  years  without  an  heir  to  his  wealth — 
was  tried  in  offering  up  his  son  Isaac — and 
buried  his  Sarah  out  of  his  sight  in  the  cave 
of  Machpelah.  There,  by  faith,  he  sojourned 
as  in  a  strange  country,  dwelling  in  taberna- 
cles— not  at  home — but  looking  for  a  city 
which  had  foundations,  whose  builder  and 
maker  is  God 


27B 


OCTOBER  11. 


Is  it  not  the  same  when  we  go  from  one 
condition  to  another 1  Many  deem  it  a  fine 
thing  to  pass  from  obscurity  to  splendour,  for- 
getful that  distinction  and  fame  will  draw 
forth  envy,  and  excite  evil  speaking,  and  de- 
prive us  of  the  sweets  of  retirement  and  lei- 
sure. David  rose  from  a  shepherd's  cottage, 
to  the  grandeur  of  a  palace,  and  then  sighed, 
"  O  that  I  had  wings  like  a  dove ;  for  then 
would  I  fly  away,  and  be  at  rest."  How  wise 
was  the  Shunamite !  When  Elisha  offered  to 
speak  for  her  to  the  king :  "  I  dwell,"  said  she, 
"  among  mine  own  people."  Some  deem  it 
a  great  thing  to  rise  from  indigence  to  wealth. 
By  their  eagerness  to  acquire  it,  all  seem  to 
think,  if  they  could  have  affluence  they  should 
want  nothing.  But  does  a  man's  life  consist 
in  the  abundance  of  the  things  which  he  pos- 
sesseth  1  His  desires  increase  with  his  means ; 
and  in  the  midst  of  his  sufficiency  he  is  in 
straits.  The  same  may  be  said  in  passing 
from  activity  to  leisure.  "  Oh !"  says  one, 
"when  I  have  acquired  so  much,  and  can 
withdraw  from  the  world  where  I  have  been 
so  tried,  I  shall  be  happy."  But  to  withdraw 
from  the  world  is  not  so  easy.  Habits  form 
a  second  nature.  Few  are  qualified  either  to 
improve,  or  to  enjoy  solitude.  No  kind  or 
degree  of  exertion  is  so  much  at  variance  with 
happiness,  as  having  nothing  to  do.  Ennui 
is  an  insect  that  preys  upon  all  bodies  at  rest. 
Satan  found  David  alone;  and  Eve  alone.  It 
is  the  will  of  Nature  and  Providence  that  we 
should  pass  from  individual  into  social  life; 
and  Solomon  says,  He  that  findeth  a  wife, 
findeth  a  good  thing,  and  obtaineth  favour  of 
the  Lord.  And  the  conjugal  condition,  wisely 
and  piously  entered,  in  a  general  way,  admits 
of  more  happiness  than  any  other.  But  it 
may  produce  the  keenest  anguish.  At  best, 
it  cannot  yield  pure  and  unalloyed  felicity — 
our  affections  become  sources  of  anxiety  and 
fear — we  share  the  pains,  as  well  as  the  plea- 
sures, of  those  who  are  one  with  us — and 
every  delightful  tie  is  mortal.  How  impa- 
tient are  some  to  enter  the  parental  relation ! 
Lo !  children  are  an  heritage  of  the  Lord : 
and  the  fruit  of  the  womb  is  his  reward.  But 
the  proverb  truly  calls  them,  certain  cares, 
and  uncertain  comforts.  How  often  do  the 
father  and  mother  mourn  over  undutifulness ! 
depravity !  an  early  grave  !  Childhood  and 
youth  are  vanity. 

"  This  is  a  very  gloomy  view  of  things" 
— But  is  it  not  a  true  one  1  a  Scriptural  one? 
And  if  so,  should  it  not  check  presumption 
and  vain  confidence'!  Should  it  not  inspire 
sober  and  moderate  expectation,  with  regard 
to  every  earthly  scene — in  those  who  are  just 
entering  life  1 — and  in  those  who  are  on  the 
verge  of  any  change  .in  it! 

Is  there,  however,  nothing  to  encourage 
%nd  comfort  under  such  a  dispensation 1  M  uch 
every  wr-y.  Such  a  state  of  things  is  not 
iaxii.nl — *•  The  children  of  Israel  took  their  i 


journeys  out  of  the  wilderness  of  Sinai ;  and 
the  cloud  rested  in  the  wilderness  of  Paran,'! 
Therefore,  though  they  removed  from  one 
desert  into  another,  it  was  under  the  Lord's 
guidance  and  conduct.  He  determines  the 
bounds  of  our  habitation,  and  administers  aL 
our  comforts  and  our  crosses.  Such  a  state 
of  things  we  are  not  unapprized  of:  and 
therefore,  if  we  go  on,  buoyed  up  with  hopes, 
which  must  issue  in  disappointment,  the  fault 
is  our  own.  All  history,  observation,  expe 
rience,  and  Scripture,  tell  us  enough  to  pre 
vent  it. — Such  a  state,  too,  is  not  peculiar  t& 
us — It  has  been  known  by  all  our  brethren 
who  were  before  us  in  the  world,  and  will  be 
realized  by  all  those  who  come  after  us. — Nor 
is  it  our  final  state.  Another  is  discovered 
and  promised.  There  remaineth  a  rest  for 
the  people  of  God :  a  better,  even  a  heavenly 
country.  A  few  more  stages,  and  we  shall 
remove  to  the  glory  of  all  lands.  No  thorns 
there ;  no  dangers  there.  After  all  our  move- 
ments in  the  wilderness,  we  shall  move  out 
of  it ;  and  the  days  of  our  mourning  will  be 
ended.  Neither  is  it  an  unmixed  state.  If 
we  are  not  in  Canaan,  the  desert  we  are  in  is 
not  like  Egypt,  from  whence  we  came  out. 
Like  the  Jews,  we  have  many  advantages 
and  comforts,  though  the  place  itself  yields 
us  nothing.  We  have  the  fiery  cloudy  pil- 
lar ;  and  water  from  the  rock ;  and  the  manna ; 
and  Moses,  Aaron,  and  Miriam;  and  the 
grapes  from  Eshcol ;  and  God  himself,  "  even 
our  own  God,"  who  is  nigh  unto  us  in  all  that 
we  call  upon  him  for. — Yea,  the  very  diffi- 
culties, mortifications,  and  distresses  of  the 
state  are  useful.  They  try  us,  and  humble 
us,  and  do  us  good  with  regard  to  our  latter 
end.  But  for  these,  how  unwilling  should  we 
be  to  go.  How  vain  would  the  admonition  be, 
"  Arise  and  depart;"  unless  it  were  enforced 
with  the  conviction — "  This  is  not  your  rest." 
Let  this,  therefore,  keep  us  from  the  mur 
murings  of  discontent,  and  the  forebodings  of 
despondency.  Though  serious,  let  us  not  be 
gloomy.  And  while  free  from  delusive  hopes, 
let  us  not  yield  to  unbelieving  fears,  but  thank 
God,  and  take  courage. 


OCTOBER  11. 

"  And  he  led  them  out  as  far    s  to  Bethany,  and  , 
he  lifted  up    his  hands,  and  blessed  them. 
And  it  came  to  pass  while  he  blessed  them,  he 
ivas  parted  from  them,  and  carried  up  into 
heaven" — Luke  xxiv.  50,  51. 

From  another  Scripture,  it  would  seem 
that  he  ascended  from  Mount  Olivet.  But 
there  is  no  contradiction  here.  The  same 
eminence  is  intended — On  the  one  side  of  it, 
in  the  Garden  of  Gethsemane,  he  suffered ;  on 
the  opposite  side,  stretching  down  to  Bethany, 
he  was  received  up  into  glory.     And  we  se« 


OCTOBER  11. 


279 


tue  latter  was  some  considerable  distance 
from  the  former :  for,  of  the  attendants  at  his 
ascent  it  is  said,  "  Then  returned  they  unto 
Jerusalem  from  the  mount  called  Olivet, 
which  is  from  Jerusalem  a  Sabbath-day's 
journey." 

Thither  he  seems  to  have  led  his  disciples 
for  the  sake  of  abstraction  and  privacy.  He 
had  said  before  his  death,  "  The  world  seeth 
me  no  more."  They  had  seen  him,  and  be- 
lieved not.  T>>  what  purpose  should  other 
proofs  be  displayed  before  those  on  whose 
minds  all  his  miracles  had  made  no  impres- 
sion ?  And  here  was  a  sufficient  number  to 
attest  the  fact :  and  reason  cannot  question 
the  competency  of  these  witnesses,  either  as 
to  capacity  or  sincerity. 

But  how  wonderful  and  pleasing  is  the 
manner  in  which  he  took  his  leave !  His 
disciples  had  often  tried  him.  They  had 
always  betrayed  great  imperfections;  and 
after  all  their  professions  of  attachment  to 
him,  as  soon  as  he  was  apprehended,  they  all 
forsook  him,  and  fled.  He  might  well  have 
cast  them  off:  but  he  loved  them  unto  the 
end.  He  might  have  forgiven  them ;  and  yet 
have  left  them  unseen — or  silently — or  with 
a  frown — or  with  a  rebuke — and  this  would 
almost  have  broken  their  hearts:  but,  "he 
lifted  up  his  hands,  and  blessed  them !"  Thus 
proclaiming  the  most  cordial  forgiveness; 
thus  assuring  them,  that  they  might  rely  on 
his  remembering  them  when  he  was  come 
into  his  k.ngdom. 

Dr.  Priestly  is  much  perplexed  about  his 
present  residence  and  employment  It  would 
appear,  he  says,  from  some  intimations  in  the 
Epistles,  as  if  he  still  had  occasionally  some- 
thing to  do  with  the  Church ;  but  what  this 
is  we  cannot  conjecture.  And  there  is  no 
doubt,  says  he,  but  he  is  now  somewhere  on 
earth :  for  what  relation  can  he  have  to  any 
other  planet  ? — But  we  are  assured  that  while 
he  blessed  his  disciples,  he  was  parted  from 
them,  "  and  carried  up  into  heaven."  Where 
this  is  we  are  not  informed.  But  it  is  ob- 
viously a  place:  for  he  was  clothed  in  a 
body  like  our  own;  and,  corporeally,  he 
cannot  be  every  where.  But  wherever  he 
thus  is,  there  is  heaven.  And  this  accords 
with  his  own  language — "  I  go  to  prepare  a 
place  for  you."  And  though  heaven  is  to  be 
considered  more  as  a  state  than  a  place,  and 
though  even  now  our  happiness  does  not  de- 
pend essentially  upon  local  situations,  yet 
these  have  their  importance — And  what  beau- 
tiful and  enchanting  places  have  we  seen,  and 
heard  of,  and  imagined  ?  But  "  eye  hath  not 
seen,  nor  ear  heard,  neither  have  entered  into 
the  heart  of  man,  the  things  which  God  hath 
prepared  for  them  that  love  him."  What  a 
residence  was  Eden  before  the  fall  of  the  first 
Adam !  But  this  fell  infinitely  short  of  the 
excellency  of  the  abode  of  the  second  Adam, 
the  Lord  from  heaven — 


"  Oh !  the  delights,  the  heavenly  joys, 
The  glories  of  the  place, 
Where  Jesus  sheds  the  brightest  beams 
Of  his  o'erflowing  grace  1" 

Well,  let  U3  think  of  him  where  he  now 
is ;  and  let  us  inquire  what  is  our  duty  with 
regard  to  him.  Hear  Paul — "  Seeing,  then, 
that  we  have  a  great  high  priest,  that  is  pass- 
ed into  the  heavens,  Jesus  the  Son  of  God, 
let  us  hold  fast  our  profession."  We  need 
not  be  afraid  to  own  him — for  he  is  able  to 
take  care  of  us  however  we  may  be  exposed. 
We  need  not  be  ashamed  to  avow  him — for 
he  has  every  thing  to  induce  us  to  glory  in 
him.  Some  comparative  excuse  might  be 
made  for  Peter.  When  he  denied  him  he 
was  a  prisoner  at  the  bar,  and  going  to  be 
crucified  as  a  malefactor.  But  where  is  he 
when  we  deny  him  1  In  the  midst  of  the 
throne — crowned  with  glory  and  honour — 
the  Lord  of  all. 

Let  us  follow  him  in  our  thoughts  and  af- 
fections. Why  seek  we  the  living  among 
the  dead  1  He  is  not  here.  He  is  in  heaven : 
and  where  our  treasure  is,  there  should  our 
hearts  be  also.  Let  us  therefore  have  our 
conversation  in  heaven ;  and  seek  those  things 
that  are  above,  where  Christ  sitteth  at  the 
right  hand  of  God.  There  some  of  us  have 
much  to  interest  us  now — We  seem  more  re- 
lated to  another  world  than  this — and,  re- 
flecting upon  our  losses,  we  sigh,  and  say, 
"  What  do  I  here  ?  and  what  have  I  here  Tr 
How  many  among  the  blessed  can  we  reckon 
up,  who  we  feel  are  drawing  us  after  them ! 
But  here  is  the  principal  attraction — 

"  Jesus,  my  all,  to  heav'n  is  gone  ; 
He  whom  I  fix  my  hopes  upon  ; 
His  track  I  see,  and  I'll  pursue 
The  narrow  path,  till  him  I  view." 

And  let  us  rejoice  in  the  expectation  of  be- 
ing for  ever  with  him.  "  Which  hope  we  have 
as  an  anchor  of  the  soul,  both  sure  and  stead- 
fast, and  which  entereth  into  that  within  the 
veil ;  whither  the  forerunner  is  for  us  entered, 
even  Jesns."  The  anchor  that  holds  the  ship 
is  cast  out  of  it :  and  our  hope  must  go  out  of 
ourselves.  The  anchor  lays  hold  of  something 
invisible  :  and  our  hope  enters  heaven.  Yet 
it  would  find  nothing  as  the  ground  of  its 
grasp  there  if  he  was  not  there — But  he  is 
there — and  there  for  us — and  his  being  there 
insures  our  arrival.  He  is  the  forerunner  of 
the  whole  company.  He  said,  as  he  entered. 
"  I  am  come ;  and  all  my  people  are  coming." 
Unless  we  are  there  also  he  would  be  disap- 
pointed ;  for  he  prayed,  "  Father,  I  will  that 
they  whom  thou  hast  given  me  be  with  me 
where  I  am,  to  behold  my  glory."  He  would 
be  unfaithful;  for  he  said,  "Where  I  am 
there  shall  also  my  servants  be."  He  would 
be  imperfect;  for  he  is  the  bridegroom,  and 
they  are  the  bride;  he  is  the  head,  and  they 
are  the  members  of  his  body. 

O  blessed  confidence !  let  me  feel  thy  in- 
fluence in   every  duty  and   in  everv  trial. 


280 


OCTOBER  12,  13. 


Henry,  after  a  sweet  representation  of  the 
place,  exclaims,  "  If  this  be  heaven,  O  that  I 
was  there!"  How  matchlessly  simple  and 
affecting  does  Bunyan  end  his  story  of  Chris- 
tian and  Hopeful,  after  they  had  passed  the 
river  and  approached  the  shining  city,  the  ob- 
ject of  all  their  solicitude ! — "  Now  just  as  the 
gates  were  TJpened  to  let  in  the  men,  I  looked 
in  after  them.  And,  behold,  the  city  shone 
like  the  sun.  The  streets,  also  were  paved 
with  gold.  And  in  them  walked  many  men, 
with  crowns  on  their  heads,  palms  in  their 
hands,  and  golden  harps,  to  sing  praises  with- 
al. There  were  also  of  them  that  had  wings, 
and  they  answered  one  to  another,  without 
Intermission,  saying,  '  Holy,  holy,  holy,  is  the 
Lord.'      And  after  that,  they  shut  up  the 

gates — WHICH  WHEN  I  HAD  SEEN,  I  WISHED 
MYSELF  AMONG  THEM." 


OCTOBER  12. 

"I  am  the  good  Shepherd." — John  x.  14. 
To  prove,  or  rather  to  exemplify  his  good- 
ness, let  us  consider  his  sheep  in  three  pe- 
riods and  conditions ;  and  observe  his  conduct 
towards  them  in  each. 

First.    See  them  in   their  natural  state. 
Thus  they  were  fallen  and  guilty  creatures; 
in  want  and  danger ;  and  ready  to  perish. 
Here  his  goodness  appeared  in  undertaking 
their  cause,  and  engaging  to  be  their  shep- 
herd.    For  nothing  but  goodness  could  have 
induced  him  to  do  this.     He  was  under  no 
power  or   authority  to  constrain  him — He 
was  influenced  by  no  application  or  desire  in 
the  subjects  of  his  pity — And  he  was  not  ig- 
norant of  what  the  interposition  would  cost 
him.     He  knew  that  if  he  would  be  their 
shepherd,  he  must  bleed  and  die.     What  says 
the  Church]  "All  we,  like  sheep,  have  gone 
astray :    we  have   turned  every  one  to  his 
own  way ;  and  the  Lord  hath  laid  on  him  the 
iniquity  of  us  all."     What  says  he  himself] 
"  The  good  shepherd  giveth  his  life  for  the 
sheep."     And  all  this  he  suffered,  not  com- 
plainingly,  but  with  inexpressible  alacrity  and 
pleasure — I  delight  to  do  thy  will — How  am 
I  straitened  till  it  be  accomplished ! — Nor 
was  this  all.     After  he  had  redeemed  them 
by  his  blood,  he  had  to  search,  and  find  them ; 
and  bring  them  from  their  wanderings  into 
his  fold.     Hear  his  own  representation — He 
goeth  after  that  which  is  lost  in  the  wilder- 
ness until  he  find  it     And  when  he  has  tra- 
versed the  desert,  weary,  and  wounded  by  the 
thorns  and  briers,  and  has  found  it,  what  does 
he  ]     Does  he  complain  of  his  privations,  fa- 
.igues,  and  sufferings'!     No:  he  layeth  it  on 
his  shoulder,  rejoicing  :  and  when  he  cometh 
home,  he  calleth  together  his  friends  and 
neighbours,  saying  unto  them,  Rejoice  toith 
me ;  for  I  have  found  the  sheep  which  was 
lost. 


Secondly.  View  them  in  their  restored  es- 
tate.    Here  his  goodness  appears  in  making 
such  ample  and  rich  provisions  for  them.    For 
he  does  not  bring  them  into  barrenness.    They 
shall  not  want.     I  will  feed  them  in  a  good 
pasture. — It  appears  in  affording  them  repose, 
as  well  as  food.     For  they  want  rc-st,  as  well 
as  supplies,  especially  at  noon.     And,  says 
he,  I  will  not  only  feed  my  flock,  but  cause 
them  to  lie  down.     He  maketh  them  to  lie 
down  in  green  pastures. — It  appears  in  re- 
calling them  when  wandering.     He  restoreth 
my  soul,  says  David. — It  appears  in  defending 
them.     They  shall  never   perish,   says  the 
Shepherd,  neither  shall  any  pluck  them  out 
of  his  hand. — It  appears  in  accommodating 
himself  so  kindly  and  tenderly  to  their  age 
and  weakness.     "  He  shall  feed  his  flock  like 
a  shepherd ;  he  shall  gather  the  lambs  with 
his  arm,  and  carry  them  in  his  bosom,  and 
shall  gently  lead  those  that  are  with  young." 
Thirdly.     See  them  in  their  final  state. 
Here  he  does  much  for  them  ;  and  they  are 
often  deeply  affected  with  it,  especially  when 
they   consider   where  he  found  them,  and 
what  they  once  were.     But  when  they  look 
into  his  promises,  they  see  that  he  intends  to 
do  infinitely  more.     How  great  is  the  good- 
ness which  he  has  laid  up  for  them  that  fear 
him!  Earth  is  too  narrow  tc  ccntain  it.  Time 
is  too  short  to  display  it     It  doth  not  yet  ap- 
pear what  they  shall  be.     There  is  a  land  of 
pure  delight ;  a  better,  a  heavenly  country, 
prepared  to  receive  them.     There  is,  indeeds 
a  dark  valley  to  pass,  before  they  can  enter 
it.     But  it  is  safe,  and  short,  and  their  shep- 
herd is  with  them  there  ;  and  his  rod  and  his 
staff  will  comfort   them.     And   when  they 
have  passed  it  "  they  shall  hunger  no  more, 
neither  thirst  any  more ;   neither  shall  the 
sun  light  on  them,  nor  any  heat.     For  the 
Lamb,  which  is  in  the  midst  of  the  throne, 
shall  feed  them,  and  shall  lead  them  unto  liv- 
ing fountains  of  waters ;  and  God  shall  wipe 
away  all  tears  from  their  eyes."     Blessed 
Jesus !  how  well  hast  thou  said,  "  I  am  the 
good  Shepherd." 

Let  those  that  belong  to  him,  love  him,  and 
honour  him  with  their  confidence.  Trust  in 
him  at  all  times,  ye  people.  Resign  to  him 
all  your  interests.  It  is  enough  that  he  careth 
for  you.  You  know  his  aim.  You  know  tha 
all  his  ways  are  mercy  and  truth. 

But  are  we  a  part  of  his  charge?  Are  we 
sheep]  Are  we  lambs]  How  may  we 
know  this]  They  are  marked — marked  its 
the  ear — and  marked  in  the  foot.  My  sheen 
hear  my  voice — and  they  follow  me. 


OCTOBER  13. 

"  I -will  spare  them,  as  a  man  spareth  his  ovm 
ion  that  serveth  him." — Mai.  iii.  17. 
If  a  man  spares  any  one,  it  will  sureto  bi 


OCTOBER  13. 


281 


his  own  son.  The  very  relation  pleads  for 
him.  Even  a  faulty  child  is  a  child  still ;  and 
is  not  easily  turned  out  of  doors,  like  a  ser- 
vant Absalom  had  risen  in  rebellion  against 
his  father ;  and  David  was  compelled  to  fight 
with  his  own  son — But  said  he,  on  the  eve  of 
the  battle,  deal  gently  for  my  sake  with  the 
young  man,  even  with  Absalom !  Who  can 
imagine  his  feelings,  while  thinking  of  the 
action !  With  what  hope  and  fear  was  his 
parental  bosom  fluttering,  when  the  messen- 
ger arrived  with  the  result !  Who  does  not 
seem  to  hear  his  very  heartstrings  break,  as 
he  goes  up  into  the  chamber,  weeping,  "  O 
my  son  Absalom,  my  son,  my  son  Absalom ! 
would  God  I  had  died  for  thee,  O  Absalom,  my 
son,  my  son !"  — But  when  a  son  is  dutiful ; 
and  the  father  sees  that  he  desires,  and  aims, 
and  endeavours  to  please  him !  Now  this  is 
the  image  God  here  employs,  to  raise  our 
confidence  the  more.  I  will  spare  them,  as  a 
man  spareth  his  own  son  that  serveth  him. 
In  the  same  strain  is  our  Saviour's  tender  ap- 
peal :  "  If  ye  then,  being  evil,  know  how  to 
give  good  gifts  unto  your  children,  how  much 
more  shall  your  Father  which  is  in  heaven 
give  good  things  to  them  that  ask  him  !" 
God's  own  children,  who  serve  him,  need 
sparing  mercy.  It  is  exercised  towards  them 
four  ways. 

First.  He  spares  them  as  to  exemption. 
This  has  often  been  seen  in  times  of  public 
an  1  general  calamity.  Does  the  flood  come 
and  sweep  away  the  world  of  the  ungodly  ? 
%  An  ark  is  provided  for  the  saving  of  Noah  and 
his  house.  Are  the  Cities  of  the  Plain  de- 
stroyed ]  Lot  is  sent  forth  out  of  the  over- 
throw. Darkness  that  might  be  felt  enve- 
loped the  Egyptians ;  but  the  Israelites  had 
light  in  all  their  dwellings.  When  the  exe- 
cutioners were  approaching  Jerusalem,  Set  a 
mark,  said  God,  upon  the  foreheads  of  the 
men  that  sigh,  and  that  cry  for  the  abomina- 
tions that  are  done  in  the  midst  of  the  land. 
Some  of  his  servants  are  taken  away  from 
the  evil  to  come.  Pious  connexions  removed 
by  death,  are  often  spared  the  sight  of  relative 
troubles,  under  which  perhaps  they  would 
have  sunk.  Many  a  pious  youth,  like  Abi- 
jah,  has  come  to  an  early  grave  in  peace,  and 
been  housed  from  after-storms.  The  hea- 
thens said,  They  whom  the  gods  love,  die 
young.  How  often  has  he  spared  us ;  spared 
our  lives,  our  senses,  our  limbs,  our  substance, 
our  relations  and  friends ;  with  regard  to  all 
of  which,  we  must  gratefully  acknowledge, 
It  is  of  the  Lord's  mercies  that  we  are  not 
consumed. 

Secondly.  He  spares  them  as  to  correc- 
tion. As  his  word  tells  us,  "  He  that  spareth 
the  rod  hateth  his  son ;"  He  will  not  himself 
refuse  to  strike,  when  it  is  needful.  Whom 
the  Lord  loveth,  he  therefore  chasteneth — 
But  how  1  What  is  the  prayer  of  his  people  1 
O  Lord,  correct  me,  but  with  judgment :  not 
5>N        24*     ' 


in  thine  anger,  lest  thou  bring  me  to  nothing. 
And  he  hears  them ;  and  spares  them  as  to 
the  degree  of  the  affliction.  "In  measure, 
when  it  6hooteth  forth,  thou  wilt  debate  witfc 
it :  he  stayeth  his  rough  wind  in  the  day  of 
the  east  wind."  They  are  afflicted ;  but  they 
have  alleviations.  It  might  have  been  much 
worse.  Others  are  more  distressed.  One 
comfort  is  gone  ;  but  many  remain.  Cast 
down,  but  not  destroyed.  "  Like  as  a  father 
pitieth  his  children,  so  the  Lord  pitieth  them 
that  fear  him.  He  knoweth  our  frame ;  he 
remembereth  that  we  are  dust"  For  the 
same  holds  with  regard  to  continuance ;  he 
will  not  always  chide,  neither  will  he  keep 
his  anger  for  ever.  "  I  will  not  contend  for 
ever,  neither  will  I  be  always  wroth :  for  the 
spirit  should  fail  before  me,  and  the  souls 
which  I  have  made."  See  an  instance  of 
this  sparing  goodness  expressed  with  incom- 
parable tenderness,  with  regard  to  Ephraim : 
"  Is  Ephraim  my  dear  son  ]  is  he  a  pleasant 
child  1  for  since  I  spake  against  him,  I  do 
earnestly  remember  him  still :  therefore  my 
bowels  are  troubled  for  him;  I  will  surely 
have  mercy  upon  him,  saith  the  Lord." 

Thirdly.  He  spares  them  as  to  exertion. 
He  considers  their  strength,  and  will  not  re- 
quire of  some,  what  he  ordains  for  others. 
A  father,  in  his  family,  would  not  impose 
upon  an  infant  the  service  he  would  lay  upon  a 
young  man.  To  some,  in  Thyatira,  the  Lord 
said,  I  will  put  upon  you  none  other  burden. 
The  children  are  tender,  says  Jacob:  and  the 
flocks  and  herds  with  young  are  with  me ; 
and  if  men  should  over-drive  them  one  day, 
all  the  flock  would  die.  How  much  does 
this  remind  us  of  another,  of  whom  it  is  said, 
"  He  shall  feed  his  flock  like  a  shepherd ;  he 
shall  gather  the  lambs  with  his  arm,  and 
carry  them  in  his  bosom,  and  shall  gently 
lead  those  that  are  with  young."  When  our 
Saviour  was  blamed  for  not  enjoining  fastings 
on  his  disciples,  he  replied;  "No  man  putteth 
a  piece  of  new  cloth  unto  an  old  garment ; 
for  that  which  is  put  in  to  fill  it  up  taketh 
from  the  garment,  and  the  rent  is  made 
worse.  Neither  do  men  put  new  wine  into 
old  bottles ;  else  the  bottles  break,  and  the 
wine  runneth  out  and  the  bottles  perish  :  but 
they  put  new  wine  into  new  bottles,  and  both 
are  preserved."  There  is,  says  Henry,  in 
well-doing,  an  over-doing;  and  such  over- 
doing, as  may  prove  undoing.  Many  reli- 
gious people  are  blameable  here.  They  ex- 
pect too  much  to  be  given  up  before  persona 
have  realized  the  comforts  of  the  Holy  Ghost. 
They  want  to  effect  every  thing  at  a  stroke 
They  forget  their  own  ignorance  and  slowness 
when  God  began  to  deal  with  them— They 
forget  Him  who  does  not  despise  the  day  of 
small  things.  They  forget  him  who  said  to 
his  followers,  I  have  yet  many  things  to  say 
unto  you ;  but  ye  cannot  bear  them  now 

Fourthlv.     He  spares  them  as  to  accept 


25? 


OCTOBER  14. 


once.  Their  best  actions  are  imperfect. 
Their  holiest  duties  are  defiled.  Their  obe- 
dience needs  pardon.  To  whom  does  not 
this  apply !  Nehemiah  had  done  much  for 
the  cause  D^God  :  but  does  he  appeal  to  jus- 
tice, to  reward  him  1  No ;  but  to  mercy,  to 
forgive  him :  "  Remember  me,  O  my  God, 
concerning  this  also,  and  spare  me  according 
to  the  greatness  of  thy  mercy."  Paul,  after 
extolling  Onesiphorus  so  highly,  prays  that 
even  he  may  find  mercy  of  the  Lord  in  that 
day.  I  am  looking,  says  the  great  John  Howe 
dying,  for  eternal  life ;  not  as  a  profitable  ser- 
vant, but  as  a  pardoned  sinner.  Where  is 
the  Christian,  however  distinguished  his  at- 
tainments, who,  even  in  looking  over  his  Sab- 
baths, and  his  communions  at  the  Lord's 
table,  and  every  alms-deed  he  ever  performed, 
is  not  constrained  to  pray,  "  Enter  not  into 
judgment  with  thy  servant,  O  Lord  ;  for  in 
thy  sight  shall  no  flesh  living  be  justified]" 
— Well ;  he  will  spare  you,  as  to  your  de- 
ficiencies in  duty.  He  takes  the  design.  He 
regards  the  motive.  He  looketh  at  the  heart. 
He  will  pardon  what  is  yours;  and  reward 
what  is  his  own.  He  views  you  and  your 
services  through  the  mediation  of  his  dear 
Son,  in  whom  he  is  well  pleased.  Ah !  he 
spared  not  him  that  he  might  spare  you.  If 
we  sin,  we  have  an  Advocate  with  the  Fa- 
ther, Jesus  Christ  the  righteous;  and  he  is  the 
propitiation  for  our  sins.  And  as  God  said  to 
Job's  friends,  so  he  says  to  us — "  My  servant 
shall  pray  for  you,  and  him  will  I  accept ; 
lest  I  deal  with  you  according  to  your  folly." 

Never  forget  the  goodness  and  kindness 
of  God.  He  is  your  father — and  he  will 
spare  you — 

But  spare  not  yourselves.  Mind  no  labour. 
Regard  no  expense  in  his  cause.  Deny  your- 
selves. Take  up  your  cross,  and  follow  him 
fully — follow  him  whithersoever  he  goeth. 


OCTOBER  14. 

"  According  to  their  pas  hire,  so  -were  they  filled; 

they  -were  filled,  and  their  heart  was  exalted; 

therefore  have  they  forgotten  me." — Hosea 

xiii.  6. 

In  this  and  the  former  verse,  God  places 
Israel  before  us  in  two  situations  and  condi- 
tions— The  Wilderness,  and  Canaan.  He 
reminds  us  of  his  knowledge  of  them  in  the 
former ;  and  of  their  disregarding  him  in  the 
latter.  He  commended  them  in  their  low 
estate ;  but  had  to  complain  of  them  in  their 
prosperity — "  I  did  know  thee  in  the  wilder- 
ness, in  the  land  of  great  drought"  But,  de- 
livered from  the  privations  and  hardships  of 
the  desert,  they  entered  the  Land  of  Promise : 
the  glory  of  all  lands ;  a  land  of  wheat  and 
barley ;  a  land  of  vineyards,  and  fig-trees,  and 
pomegranates ;  a  land  wherein  there  was  no 
scarceness;  a  land  flowing  with  milk  and 
honey.     And  what  was  the  ;onsequence  1 


First.  Selfish  indulgence — "  According 
to  their  pasture,  so  were  they  filled."  And 
was  this  sinful  ]  We  plead  for  no  monkish 
austerities.  "  Every  creature  of  God  is  good, 
and  nothing  to  be  refused,  if  it  be  received 
with  thanksgiving ;  for  it  is  sanctified  by  the 
word  of  God  and  prayer."  He  "  giveth  us 
richly  all  things  to  enjoy."  But  the  en- 
joyment of  Christians  differs  from  the  excess 
of  the  sensual.  We  are  not  to  feast  our- 
selves without  fear.  We  are  not  to  make 
provision  for  the  flesh  to  fulfil  the  lusts  there 
of.  We  are  not  to  throw  the  reins  on  the 
neck  of  appetite ;  and  feed  ourselves  to  the 
full.  The  mistake  of  many  is,  that  they  sup- 
pose every  thing  is  their  own;  whereas  no- 
thing is  their  own.  They  are  only  stewards 
of  the  manifold  grace  of  God.  Tney  think 
they  may  sleep  as  much  as  they  like  ;  dress  as 
much  as  they  like ;  consume  as  much  as  they 
like ;  but  the  Scripture  is  our  rule,  and  not 
our  own  inclination.  There  is  the  cause  of 
God,  and  of  the  poor,  to  be  thought  of,  as  well 
as  our  own  gratification.  The  first  lesson  in 
the  school  of  Christ  is  self-denial — Where,  in 
the  lives  of  some,  does  this  ever  appear? 
Temperance  is  one  of  the  graces  of  the  Spi- 
rit— And  does  this  consist  only  in  avoiding 
the  grossness  of  drunkenness  and  gluttony  1 
No ;  but  in  not  "filling  ourselves  according 
to  our  pasture." 

Secondly.  Pride — "  They  were  filled,  and 
their  heart  was  exalted."  This  was  the  case 
even  with  Hezekiah :  even  he  rendered  not 
according  to  the  benefits  done  him;  for  "hia 
heart  was  lifted  up."  And,  by  charging  them 
that  are  rich  in  this  world  not  to  be  "  high- 
minded,"  nor  to  "  trust  in  uncertain  riches," 
the  Apostle  shows  the  tendency  there  always 
is  in  worldly  success  to  gender  vanity  and 
false  confidence.  Hence  it  is  said,  "Pride 
compasseth  them  about  as  a  chain ;  violence 
covereth  them  as  a  garment."  They  even 
think  more  highly  of  their  understanding — 
as  if  their  wisdom  grew  with  their  wealth. 
They  speak  with  authority;  and  answer 
roughly. 

Thirdly.  Unmindfulness  of  God — "  There- 
fore have  they  forgotten  me."  And  how  com- 
mon is  it  for  men,  in  the  midst  of  their  suf- 
ficiency, to  lose  the  sense  of  their  obligations 
to  God,  and  dependence  upon  him,  and  need 
of  him.  Hence  Agar  prayed  against  being 
rich ;  "  lest  I  should  be  full,  and  deny  thee, 
and  say,  Who  is  the  Lord  ?  Hence  the  cau- 
tion of  the  Jews,  at  their  taking  possession  of 
all  the  good  things  in  Canaan:  "Then  be- 
ware lest  thou  forget  the  Lord  which  brorght 
thee  forth  out  of  the  land-of  Egypt,  from  the 
house  of  bondage."  The  admonition  was 
unavailable.  "  Jeshurun  waxed  fat,  and  kick- 
ed. Thou  art  waxen  fat,  thou  art  grown 
thick,  thou  art  covered  with  fatness ;  then  he 
forsook  God  which  made  him,  and  lightly  es- 
teemed the  rock  of  his  salvation' 


OCTOBER  15. 


283 


This  gives  us  a  very  humbling  view  of 
human  nature.     Is  it  possible  for  us  to  con- 
sider it  as  so  innocent,  so  amiable,  so  noble, 
as  some  would  represent  it  to  be  ?   View  it,  I 
not  as  it  appears  in  the  dregs  of  society ;  but 
as  it  is  seen  in  common  and  reputable  life. 
See  men  able  to  bear  nothing  without  abuse — 
evil,  because  God  is  good— -drawn  from  him,  i 
by  the  very  things  which  should  lead  to  him 
— ungrateful,  in  proportion  as  they  should  love ! 
and   praise  him — and   even  converting  his  i 
gifts  into  weapons  of  rebellion  against  him ! 
Lord,  what  is  man  ! 

Let  the  fact  arouse  us  to  caution  and  circum- 
spection, if  Providence  smiles  upon  us,  and 
we  are  placed  in  easy  and  agreeable  circum- 
stances. Yea,  let  us  not  only  watch,  but  pray, 
lest  we  enter  into  temptation.  Let  us  seek 
that  grace  which  can  alone  enable  us  to 
manage  a  full  estate  properly,  so  as  to  elude 
its  snares,  and  discharge  its  duties.  Then 
we  shall  see,  that  what  is  impossible  to  men, 
is  possible  to  God.  It  was  said  of  Vespasian, 
that  he  was  even  the  better  man  for  being  an 
emperor.  So  there  are  some,  whose  pros- 
perity, instead  of  destroying  them,  displays 
and  increases  their  excellency ;  and  they  are 
not  only  rich  in  temporal  things,  but  rich  in 
faith,  and  rich  in  good  works.  These  in- 
stances, however,  are  rare. 

The  perils  of  the  condition  should  check 
jur  eagerness  after  worldly  affluence  and 
ease.  Why  do  we  envy  those  that  rise  ]  Be- 
cause we  attach  an  undue  value  and  import- 
ance to  their  acquisitions.  Yet  these  posses- 
sions are  not  only  transient ;  but  unsatisfying; 
and  vexatious ;  and  corrupting.  Yet,  regard- 
less of  the  testimony  of  Scripture,  and  all 
history  and  (.experience,  how  many,  and  even 
professors  of  religion,  crave  and  pursue  them 
as  if  they  were  the  supreme  good.  But  seek- 
est  thou  great  things  unto  thyself!  seek  them 
not.  Bring  your  mind  to  your  condition ;  for 
you  never  will  be  able  to  bring  your  con- 
dition to  your  mind.  Your  desires  will  en- 
large with  your  indulgence ;  as  fuel  adds  to 
the  fierceness  of  the  flame — Therefore  let 
your  conversation  be  without  covetousness, 
and  be  content  with  such  things  as  ye  have ; 
for  He  hath  said,  I  will  never  leave  thee,  nor 
forsake  thee. 

Learn  also  resignation  under  afflictive  dis- 
pensations, either  in  crossing  your  schemes, 
or  in  reducing  your  resources.  "Because 
they  have  no  changes,  therefore  they  fear  not 
God."  It  was  said  of  Moab,  "Moab  hath 
been  at  ease  from  his  youth,  and  he  hath 
settled  on  his  lees,  and  hath  not  been  emptied 
from  vessel  to  vessel,  neither  hath  he  gone 
into  captivity;  therefore  his  taste  remained 
in  him,  and  his  scent  is  not  changed."  The 
Prodigal  was  more  favoured — a  famine  drove 
him  home.  Manasseh  was  mercifully  ruin- 
ed—in his  affliction  he  sought  the  Lord  God 
of  his  father,  and  he  was  found  of  him.     And 


he  gives  you  the  valley  of  Achor  for  a  dooi 
of  hope.  Do  not  think  hardly  of  Him,  under 
whose  discipline  you  now  are.  He  knew 
your  danger  and  interposed  to  prevent  it 
He  has  hedged  up  your  way  with  thorns ;  but 
it  is  to  keep  you  from  following  lying  vani- 
ties, and  forsaking  your  own  mercies.  He 
tries  you ;  but  it  is  for  your  profit.  He  sees 
what  you  can  bear.  And  He  who  loved  you, 
so  as  to  give  his  own  Son  for  you,  will  suffer 
you  to  want  no  good  thing. 


OCTOBER  15. 

"  And  the  Lord  said  unto  me,  I  have  heard 
the  voice  of  the  words  of  this  people,  -which 
they  have  spoken  unto  thee :  they  have  -well 
said  all  that  they  have  spoken." — Deut.  v.  28. 

Thus  he  expressly  mentions  his  having 
heard  what  they  had  said  to  Moses.  It  is 
equally  true  that  he  hears  all  we  say;  and 
has  heard  all  we  have  ever  said.  This  is  a 
solemn  thought ;  especially  as  he  has  heard 
all  our  words,  not  as  an  unconcerned  auditor, 
but  as  a  witness  and  a  judge.  How  many 
of  them  have  we  forgotten !  But  they  are  all 
in  the  book  of  his  remembrance.  "  For  every 
idle  word  that  men  shall  speak,  they  shall 
give  account  thereof  in  the  day  of  judgment. 
For  by  thy  words  thou  sbait  be  justified,  and 
by  thy  words  thou  shalt  be  condemned." 

Here,  the  words  which  God  had  heard, 
were  the  words  of  religious  avowal — "Speak 
thou  unto  us  all  that  the  Lord  our  God  shall 
speak  unto  thee ;  and  we  will  hear  it,  and 
do  it."  And  he  has  heard  all  our  religious 
resolutions  and  engagements.  First.  Our 
more  private  ones ;  when  we  have  been  im- 
pressed alone — with  regard  to  such  a  temper, 
that  we  would  watch  against  it — with  regard 
to  such  a  temptation,  that  we  would  pray  for 
grace  to  resist  it — with  regard  to  our  time, 
that  we  would  redeem  it — with  regard  to  our 
substance,  that  we  would  honour  the  Lord 
with  it.  And,  secondly,  with  regard  to  our 
more  public  and  solemn  ones :  when  we  join- 
ed ourselves  to  his  people;  and  went  to  his 
table ;  and,  over  the  memorials  of  dying  love, 
said,  "  Henceforth  by  Thee  only  will  I  makfl 
mention  of  thy  Name — 

'  Here,  in  thy  house,  I  leave  my  vow. 

And  thy  rich  grace  record ; 
Witness,  ye  saints,  who  hear  me  now. 
If  I  forsake  the  Lord.'  " 

I  have  heard,  says  he,  the  voice  of  the  worda 
of  this  people.  And  adds,  with  approbation, 
containing  in  it  complaint — "  They  have  well 
said  all  that  they  have  spoken."  But  talking 
and  doing  are  two  things.  Even  with  re- 
gard to  ourselves,  one  of  them  goes  a  very 
little  way  without  the  other — Yea,  it  rather 
offends — it  adds  insult  to  injury.  We  scorn 
a  flattering  profession,  contradicted  by  ac- 
tions— Actions,   we  sav.  sneak  louder   than 


284 


OCTOBER  16. 


-wds.  What  is  lip-service  in  religion !  Ju- 
ias  gave  our  Lord  the  lip-  called  him  Mas- } 
er — and  kissed  hirn — and  betrayed.  Ezekiel's 
hearers  extolled  his  preaching,  and  brought 
others  to  admire  him  :  but  their  hearts  went 
after  their  covetousness — They  heard  his 
words,  but  did  them  not.  So  David  testifies 
of  these  Jews — "  When  he  slew  them,  then 
they  sought  him ;  and  they  returned,  and  in- 
quired early  after  God — Nevertheless,  they 
did  flatter  him  with  their  mouth,  and  they 
lied  unto  him  with  their  tongues.  For  their 
heart  was  not  right  with  him,  neither  were 
they  steadfast  in  his  covenant"  And  so  here. 
They  spoke  well  in  expressing  their  readiness 
to  hear  and  to  do.  But  God,  who  knew  them 
better  than  they  knew  themselves,  imme- 
diately exclaimed — "  O  that  there  was  such 
a  heart  in  them !" 

— Speech  is  one  of  the  most  uncertain  cri- 
terions  by  which  we  can  judge  of  character, 
either  as  to  the  reality  or  degree  of  religion. 
From  education,  reading,  and  hearing,  per- 
sons may  easily  learn  to  talk  well.  They  may 
even  surpass  others,  who  are  far  better  than 
themselves :  as  an  empty  vessel,  when  touch- 
ed, sounds  louder  than  a  full  one ;  and  as  a 
shallow  brook  is  more  noisy  than  a  deep  river. 
Some  spsak  little,  especially  concerning  them- 
selves, from  a  fear  of  deception ;  and  a  con- 
cern, lest  they  should  appear  to  others  above 
what  they  really  are.  Baxter,  in  his  life  of 
Judge  Hale,  says,  For  a  time,  I  feared  he  was 
wanting  in  experimental  religion,  as  he  sel- 
dom spoke  of  his  own  spiritual  views  and 
feelings.  But  upon  better  acquaintance,  I 
found  I  was  mistaken.  He  had  heard,  from 
many  in  his  times,  so  much  hypocrisy  and  fa- 
naticism, that  he  was  urged  towards  the  ex- 
treme of  silence.  And  it  is  the  better  extreme 
of  the  two.  Christians  feed  on  the  hidden 
manna :  and  have  a  white  stone,  with  a  new 
name  in  it,  which  no  one  readeth  save  he  that 
receiveth  it.  Would  it  not  be  better  for  some 
to  talk  less  of  their  high  confidence,  and  their 
wonderful  ecstacies,  before  those  who  are 
weak  in  faith  and  comfort  ?  and  who  are  in 
danger  of  being  depressed  by  comparison? 
How  assuredly  do  some  speak  of  the  time 
when  they  were  "  enlightened,"  or  "  convert- 
ed ;"  as  if  they  could  ascertain  the  period  of 
the  spcond  birth,  as  exactly  as  that  of  the 
first!  Might  it  not,  sometimes  at  least,  be 
better  to  speak  of  the  fact  with  less  decision  ? 
and  always  to  consider  the  work,  not  so  much 
done  as  doing  ?  or  to  pray  that  it  might  be 
done]  So  did  David — "  Create  in  me  a  clean 
heart,  O  God,  and  renew  a  right  spirit  within 
me." 

To  how  many  individuals  will  the  words 
before  us  apply  ?  Here  is  a  champion  for  the 
truth.  He  has  defended  its  purity  and  import- 
ance. He  has  contended  earnestly,  and,  as 
far  as  argument  or  evidence  goes,  wisely,  for 
the  faith  once  delh  ered  to  the  saints.  He  has 


well  said  all  that  he  has  spoken.  But  where 
is  the  Spirit  of  Truth  ?  the  meekness  of  wis- 
dom? the  mind  of  Christ?  Every  page  of 
controversy  ought  to  have  at  the  top,  "  The 
wrath  of  man  worketh  not  the  righteousness 
of  God;"  and  at  the  bottom,  "  If  any  man  have 
not  the  Spirit  of  Christ,  he  is  none  of  his." 
Another  has  entered  the  sanctuary  of  God, 
and,  in  language  equally  beautiful  and  true, 
has  acknowledged,  We  have  erred  and  stray- 
ed from  thy  ways  like  lost  sheep — we  have 
followed  too  much  the  devices  and  desires  of 
our  own  hearts — there  is  no  health  in  us. 
And  he  has  well  said  all  that  he  has  spoken. 
But  where  is  the  broken  heart,  and  the  con- 
trite spirit?  How  often,  after  these  confes- 
sions, is  the  sermon,  founded  upon  them,  dis- 
liked, and  the  preacher  of  it  condemned! 
Here  is  a  third.  He  has  gone  to  his  brethreli 
in  distress,  and  justified  the  ways  of  God  to 
man.  But  does  he  justify  God's  dealings  with 
himself  in  trouble  ?  He  has  well  said  all  that 
he  has  spoken — But  he  reminds  us  of  the  lan- 
guage of  Eliphaz  to  Job — "  Behold,  thou  hast 
instructed  many,  and  thou  hast  strengthened 
the  weak  hands.  Thy  works  have  upholden 
him  that  was  fall  ng.  and  thou  hast  strength- 
ened the  feeble  wees.  But  now  it  is  come 
upon  thee,  and  thoi.  ointcst;  it  toucheth  thee, 
and  thou  art  troubled 

Men  may  mistake  themselves,  when  they 
do  not  mean  to  deceive  others.  They  are  of- 
ten, at  the  time,  as  sincere  as  they  are  ear- 
nest. The  young ;  the  afflicted  in  the  hour 
of  distress;  the  sick,  and  the  dying;  express 
many  things  which  are  as  true  as  they  are 
good,  according  to  their  present  feelings.  But 
they  do  not  distinguish  between  impulse  and 
disposition ;  between  outward  excitement  and 
inward  principle.  Hazael,  at  the  prediction 
of  his  cruelties,  ignorant  of  the  change  that 
power  would  produce  in  him,  really  execrated 
the  character  he  became.  Peter  was  presum 
ing,  but  not  false,  when  he  said,  Though  all 
shall  be  offended  because  of  thee,  yet  will  I 
never  be  offended.  The  disciples  supposed 
themselves  established  in  the  faith,  beyond 
the  danger  of  temptation  to  forsake  him,  when 
they  said,  "  Now  we  believe."  But  Jesus  an- 
swered them — O  that  there  was  such  a  heart 
in  you ! — "  Do  ye  now  believe  ?  Behold,  the 
hour  cometh,  yea,  is  now  come,  that  ye  shall 
be  scattered,  every  man  to  his  own,  and  shall 
leave  me  alone :  and  yet  I  am  not  alone,  he- 
cause  the  Father  is  with  me." 


OCTOBER  16. 

"  And  there  are  also  many  other  things  -which 
Jesus  did,  the  which,  if  they  should  be  torit- 
ten  every  one,  I  suppose  that  even  the  world 
itself  could  not  contain  the  books  that  should 
be  written.     Amen." — John  xxi.  25. 

This  is  the  language  of  the  writer  of  this 
Gospel,  in  concluding  his  narrative.     After 


OCTOBER  17. 


285 


an  that  ne  had  brought  forward,  much  more 
remained  behind.  He  had  composed  a  me- 
moir, rather  than  a  history:  and  only  furnish- 
ed a  few  specimens  of  a  subject,  boundless  in 
itself. 

Yet  the  expression  he  employs  in  asserting 
this  may  seem  to  many  surprising,  if  not  con- 
founding. There  are  two  ways  of  solving  the 
difficulty. 

First  The  language  is  a  figure ;  a  strong 
hyptrbole.  This  was  very  common  in  the 
East.  Indeed,  it  is  frequent  with  writers  and 
speakers  in  all  countries.  Even  in  our  fami- 
liar discourse  we  often,  without  being  aware 
of  it,  express  ourselves  as  remotely  from  truth, 
if  absolutely  considered — "  I  am  tired  to 
death."  "  I  have  no  strength  left,"  "  Every 
body  knows  it"  Such  a  thing  is — "  provided 
at  the  shortest  notice" — which  would  be  a 
moment.  But  no  deception  is  intended :  and 
no  danger  of  mistake  follows. 

YeVsecondly,  though  this  meets  the  diffi- 
culty, some  have  also  a  little  altered  the  ren- 
dering, and  read — not  the  world  would  not 
contain ;  but  would  not  receive,  the  books  that 
would  be  written.  So  Doddridge  and  others. 
This  is  allowable  in  criticism :  but  let  us  ob- 
serve the  justness  of  the  inference.  If  all  the 
particulars  of  his  birth  and  infancy,  and  youth, 
and  manhood;  if  all  the  occurrences  of  his 
private  and  public  life ;  if  all  his  actions,  his 
miracles,  his  speeches,  his  prayers,  with  all 
their  relative  circumstances ;  if  all  these  had 
been  recorded — instead  of  a  book,  we  must 
have  had  books;  and  books  so — large,  and — 
many,  that  the  design  must  have  been  coun- 
teracted. For  then — there  were  no  books  but 
were  in  manuscript  And  who  would  have 
had  leisure  to  transcribe  them  1  Who  would 
have  taken  the  trouble ! — If  they  were  pur- 
chased from  transcribers,  who  would  have  en- 
dured the  expense  1  They  could  only  have 
been  the  property  of  the  very  rich — And  when 
they  had  become  their  own,  who  could  have 
had  time  to  read  them  1  Who  could  have  re- 
membered them  all  7  How  multiplied  would 
have  been  the  difficulties  requiring  explana- 
tion !  All  these  would  have  been,  with  men, 
reasons  or  excuses  for  not  procuring;  or  not 
perusing ;  or  not  understanding  them. 

Therefore  each  of  the  inspired  lives  of  our 
Saviour  himself,  is  not  so  long  as  many  a 
sermon.  The  four  put  together  are  far 
shorter  than  the  published  account  of  many 
a  modern,  insignificant  character.  But  le't 
;s  not  complain,  or  lament,  that  the  whole 
is  so  compendious  and  brief.  It  is  not  a 
defect  but  an  excellency.  The  wisdom  and 
goodness  of  God  appear  in  it  It  meets  the 
more,  our  situations;  engagements;  and 
capacities.  More  would  only  have  perplex- 
ed us,  or  multiplied  our  diversions. 

And  let  us  remember  also,  that  we  do  not 
want  the  aid  of  traditional  supplement  or 
human  additions,  to  the  Scriptures  of  truth. 


Though  short,  they  are  sufficient  They 
leave  nothing  obscure  as  to  our  duty,  or 
welfare — They  are  able  to  make  us  wise 
unto  salvation,  through  faith  that  is  in  Chris* 
Jesus. 

And  may  we  not  suppose  that  it  will  be  a 
part  of  our  engagement  and  blessedness  in 
heaven  to  derive  from  those  acquainted  with 
them,  or  from  the  Saviour  himself,  the  know- 
ledge of  a  thousand  things  concerning  his 
eventful  history,  of  which  we  are  now  igno- 
rant] 

Above  all,  let  us  rejoice  in  what  has  been 
furnished.  Let  us  rejoice  that  it  is  so  di- 
vinely proved — and  that  it  has  been  preserv- 
ed uncorrupted  down  to  our  own  time — and 
that  we  have  it  in  our  own  language — and 
are  allowed — and  able  to  read  it  And  let 
us  keep  the  end  of  the  whole  in  view,  and 
never  be  satisfied  till  it  be  accomplished  in 
our  experience.  "  Many  other  signs  truly 
did  Jesus  in  the  presence  of  his  disciples, 
which  are  not  written  in  this  book :  but  these 
are  written,  that  ye  might  believe  that  Jesus 
is  the  Christ  the  Son  of  God;  and  that 
believing,  ye  might  have  life  through  his 
name." 


OCTOBER  17. 

"It  is  high  time  to  awake  out  of  sleep  " 

Rom.  xiii.  11. 

These  words  regard  Christians  tnemselves. 
This  is  undeniable,  from  the  motive  subjoin- 
ed :  "  For  now  is  our  salvation  nearer  than 
when  we  believed."  Are  believers,  then, 
asleep  1  Not  in  the  sense  they  once  were 
— this  would  be  impossible.  But  there  are 
found,  even  in  them,  some  remains  of  their 
former  depravity.  Though  the  good  work 
is  begun  in  them,  it  is  far  from  being  accom- 
plished. While  the  bridegroom  tarried,  even 
the  wise  virgins  slumbered  and  slept  Yes, 
Christians,  alas !  are  often  in  a  drowsy  state ; 
and  oftener  in  a  drowsy  frame.  This  is 
sadly  reproachful.  What!  drowsy,  in  ex- 
amining themselves  whether  they  be  in  the 
faith  7  Drowsy,  in  praising  the  God  of  their 
salvation  1  Drowsy,  in  seeking  mercy  and 
grace  to  help  them  in  time  of  need  I  Drowsy, 
in  serving  their  generation  by  the  will  of 
God !  Are  they  not  the  disciples  of  Jesus  7 
Did  he  ever  speak  an  idle  word  1  Did  he 
ever  lose  a  useful  moment!  "I  must 
work,"  said  he,  "  the  works  of  Him  that  senl 
me  while  it  is  day ;  the  night  cometh  wherein 
no  man  can  work." 

Yet  if  the  address  be  proper  for  Chris 
tians,  how  much  more  necessary  is  it  for 
those  who  are  entirely  regardless  of  the 
things  that  belong  to  their  peace !  Surely, 
for  them  "  it  is  high  time  to  awake  out  of 
sleep" — 

— If  we  consider  how  long  they  have  been 
sleeping.     We  ought  to  lament  that  we  ha-c 


280 


OCTOBER  18. 


iosc  any  of  our  precious  h  )urs  and  opportuni- 
ties. However  short  it  may  have  been,  the 
time  past  of  our  life  should  more  than  suf- 
fice, wherein  we  have  lived  to  the  will  of 
man.  What,  then,  should  those  feel  who 
have  sacrificed  the  whole  of  their  youth? 
Perhaps  the  vigour  of  mature  age  ?  What 
should  those  feel,  who,  perhaps,  have  grown 
gray  in  the  service  of  sin  and  the  world  I 
The  later  we  begin,  the  more  zealous  should 
ive  be  to  redeem  the  advantages  we  have 
ost;  and  to  overtake  those  who  were  wise 
enough  to  set  off  early.  When  Csesar,  in 
Spain,  met  with  a  statue  of  Alexander,  he 
wept  at  the  thought,  that  this  illustrious 
conqueror  had  achieved  so  much  before  he 
had  even  begun  his  career.     High  time, 

— If  we  consider  that  the  day  is  arrived, 
and  the  sun  is  risen  so  high.  "  The  night 
is  far  spent,  the  day  is  at  hand :  let  us  there- 
fore cast  off  the  works  of  darkness,  and  let 
us  put  en  the  armour  of  light."  We  can 
say  more  than  the  Apostle.  The  night  is 
spent.  The  day  is  fully  come.  And  we  are 
all  the  children  of  the  light,  and  the  children 
of  the  day :  we  are  not  of  the  night,  nor  of 
darkness—  Therefore  let  us  not  sleep  as  do 
others.  They  that  sleep,  sleep  in  the  night. 
Look  into  Nature.  The  sun  ariseth,  and 
man  goeth,  forth  unto  his  work  and  to  his 
labour  until  the  evening.  The  sun  shines, 
not  for  us  to  sleep,  but  discharge  the  duties 
of  our  stations  by  its  lustre.  And  why  is 
the  Gospel  given  us  ?  Why  is  our  duty  so 
plainly  made  known,  but  that  we  may  fol- 
low it?  And  why  are  the  blessings  of 
divine  grace  so  clearly  set  before  us,  but  that 
we  may  seek  them?  Our  obligations  al- 
ways increase  with  our  advantages.  To 
him  that  knoweth  to  do  good,  and  doeth  it 
not,  to  him  it  is  sin.  And  the  servant  that 
knew  his  lord's  will,  and  prepared  not  him- 
self, shall  be  beaten  with  many  stripes ;  for 
where  much  is  given,  much  will  be  re- 
quired.    High  time, 

— If  we  consider  the  business  they  have 
to  do.  I  am  doing,  said  Nehemiah  to  some 
who  would  have  interrupted  him — I  cannot 
come  down  to  you :  I  am  doing  a  great  work. 
How  much  more  may  a  Christian  say  this ! 
He  has  an  enterprize  connected  with  the 
soul !  and  God !  and  eternity !  Some  things 
are  desirable,  and  some  are  useful ;  but  this 
is  absolutely  indispensable — 

"  Sufficient  in  itself  alone; 
And  needful,  were  the  world  our  own." 

Neglect,  in  many  a  concern,  is  injurious: 
but  here  it  is  ruinous — ruinous  of  every 
thing — and  ruinous  for  ever.     High  time, 

— If  we  consider  the  nature  of  the  season 
in  which  this  difficult  and  all-important  work 
is  to  be  accomplished.  It  is  short :  and  there 
is  but  a  step  between  us  and  death.  It  is 
anceriain  in  its  continuance ;   and  may  be 


terminated  every  moment,  by  some  of  those 
numberless  dangers,  internal  and  external, 
to  which  we  are  exposed.  And,  once  gone, 
it  can  never  be  renewed.  No  place  will  be 
found  for  repentance,  though  we  seek  it 
carefully  with  tears.     High  time, 

— If  we  consider  the  danger  they  are  in. 
If  a  man  was  sleeping  in  a  house,  and  the 
fire  was  seen,  not  only  to  be  kindled,  but 
raging  over  his  apartment ;  or  approaching 
rapidly  his  door ;  or  ready  to  catch  the  very 
curtains  of  his  bed ;  who  would  not  think  it 
high  time  for  him  to  awake,  and  escape  for 
his  life  ?  This  is  but  a  weak  representation 
of  the  danger  of  sinners.  They  are  condemn- 
ed already.  The  wrath  of  God  abideth  on 
them.  They  are  nigh  unto  cursing.  Their 
end  is  to  be  burned.  Their  destruction  is  not 
only  insured,  but  begun.  And  we  are  re- 
quired to  save  with  fear,  pulling  them  out 
of  the  fire.  High  time  to  awake  out  of 
sleep, 

— If  we  consider  that  all  besides  are  awake. 
God  is  awake — Angels  are  awake — Glorified 
saints  are  awake — Brutes  are  awake — Thfe 
children  of  this  generation  are  awake — Devils 
are  awake — Death  is  awake — Damnation  is 
awake — Their  damnation  slumbereth  not. — 
It  is  high  time  to  awake  out  of  sleep  ! 

Is  it  not  too  late  ?  Have  I  not  reason  to 
fear,  that  I  have  passed  the  bounds  of  Divine 
patience  ?  that  the  Lord  hath  shut  to  the  door  ? 
that,  in  resentment  of  my  neglects  and  pro- 
vocations, he  hath  given  me  over  to  a  repro- 
bate mind  ?  that  he  hath  poured  upon  me  the 
spirit  of  slumber  ? — And  hence  it  is  that  I 
hear  so  often  with  indifference,  and  tnat 
nothing  affects  me  now  as  it  once  did  ! 

But  may  I  not  hope,  that  his  longsuffering 
will  yet  be  my  salvation  ?  that  he  has  spared 
me  so  long  to  afford  space  for  repentance? 
that  the  seriousness  of  this  retirement  is 
another  call  of  mercy  ?  that  the  uneasiness, 
the  dread,  the  desire  I  now  feel,  are  a  token 
for  good? — that  the  lingering  of  pity  still 
cries,  How  shall  I  give  thee  up? — Lord, 
save — I  perish  ! 


OCTOBER  18. 

"  He  -will  speak  peace  unto  his  people,  and  to  his 
saints  :  but  let  them  not  turn  again  to  folly  " 
Psalm  Ixxxv.  8. 

How  encouraging  is  this  expectation  .'— 
"  He  will  speak  peace  unto  his  people  and  to 
his  saints." 

Mark  the  blessing  itself—  Peace.  It  does 
not  mean  outward  ease  and  prospeuty.  He 
nowhere  engages  to  speak  this :  but  spiritual 
comfort;  the  composure  of  the  conscience; 
the  satisfaction  of  the  heart;  by  which  the 
"  soul  shall  dwell  at  ease :"  the  effect  of  con- 
fidence in  God:  "Thou  wilt  keep  him  m 
perfect  peace  whose  mind  is  stayed  on  thee 


OCTOBER  19. 


287 


because  he  trust2th  in  thee."  How  relieving 
is  it,  under  a  sense  of  guilt,  to  believe  in 
the  blood  that  cleanseth  from  all  sin  !  How 
soothing  is  it,  in  the  various  changes  of  life, 
to  be  assured  that  all  things  shall  work  toge- 
ther for  our  good  !  How  confirming  is  it,  in 
the  prospect  of  every  duty,  to  know  that  his 
strength  shall  be  made  perfect  in  weakness ! 
This  is  the  rest  wherewith  we  are  to  cause 
the  weary  to  rest ;  and  this  is  the  refreshing. 

Observe  the  •author  of  the  communication 
— He  will  speak  peace.  And  unless  He 
speaks  it,  it  will  be  spoken  in  vain.  Friends 
may  address  us — but  they  will  be  found  mise- 
rable comforters.  Ministers  may  attempt  to 
bind  up  the  broken  heart— but  they  will 
prove  physicians  of  no  value.  Ordinances 
may  be  regarded — but  they  will  be  wells 
without  water,  and  clouds  without  rain.  But 
«'  when  He  giveth  quietness,  then  who  can 
make  trouble  V — We  can  only  implore,  or 
announce  peace:  but  his  word  produces,  con- 
veys it.  He  commandeth  the  blessing,  even 
life  for  evermore.  Nothing  is  beyond  the 
reach  of  Him  who  turneth  the  shadow  of 
death  into  the  morning. 

Observe  the  heirs  of  the  privilege — He 
will  speak  peace  to  his  people,  and  to  his 
taints.  These  are  not  different  characters, 
but  different  representations  of  the  same  per- 
sons :  and  the  one  is  explanatory  of  the  other. 
He  has  a  people  for  his  name :  and  if  we  ask, 
who  they  are,  we  are  told  they  are  saints ; 
that  is,  they  are  holy  ones.  They  are  not 
perfectly  holy :  but  they  are  really  so.  The 
principles  of  sanctification,  of  which  they  are 
the  partakers,  will  soon  gain  the  entire  pos- 
session of  them  ;  but  even  now  they  have  the 
ascendency  in  them.  Their  love  of  holiness 
is  evinced,  even  with  regard  to  their  remain- 
ing corruptions.  These  are  their  burden  and 
distress :  and  for  these,  they  abhor  themselves. 
They  long,  above  all  things,  to  walk  so  as  to 
please  God ;  and  constantly  pray,  Create  in 
me  a  clean  heart,  O  God,  and  renew  a  right 
spirit  within  me. — And  what  have  others  to 
do  with  peace  1"  «  There  is  no  peace,  saith 
my  God,  unto  the  wicked." 

Mark  also  the  certainty  of  the  assurance 
—He  will  speak  peace  unto  his  people, 
and  to  his  saints.  Every  thing  tends  to  con- 
firm it.  His  name— He  is  the  God  of  peace. 
His  thoughts— they  are  thoughts  of  peace. 
The  mediation  of  the  Son  of  his  love — He 
made  peace  by  the  blood  of  his  Cross.  His 
dealings  with  us— Had  he  a  mind  to  kill  us, 
he  would  not  have  shown  us  such  things  as 
these.  The  truth  of  his  Word— The  Scrip- 
ture cannot  be  broken. 

And  how  reasonable  is  the  caution — "  But 
let  them  not  turn  again  unto  folly." 

— Here  we  see  the  character  of  sin :  it  is 
folly.  Such  the  God  of  truth  pronounces  it 
to  be  now.  Such  every  transgressor  will  ac- 
knowledge it  to  be  at  last.     Should  not  this 


be  enough  to  deter  js  from  it — that  it  per- 
fectly befools  us  1  and  will  fill  us  with  ever- 
lasting shame  and  contempt  ] 

— Here  we  are  reminded  that  the  people 
of  God,  though  saints  now,  were  once  charge- 
able with  it — The  command  not  to  turn 
again  to  folly  proves  this.  Their  being  made 
to  differ,  supposes  former  sameness.  They 
were  by  nature  children  of  wrath,  even  as 
others :  and  they  ere  willing  to  own  it :  and 
often  look  to  trie  rock  whence  they  were 
hewn,  and  to  the  hole  of  the  pit  whence  they 
were  digged. 

— We  are  also  taught  that  they  are  still  in 
danger;  and  need  warning.  Let  him  that 
thinketh  he  standeth,  take  heed  lest  he  fall 
We  are  always  exposed  to  a  subtle  and  invi 
sible  enemy :  wo  live  in  a  wicked  world ;  and 
carry  within  us  an  evil  heart.  The  best,  in 
an  hour  of  temptation,  have  turned  again  to 
folly. 

— But  against  this  we  should  feel  ourselves 
peculiarly  concerned  to  guard,  when  God  has 
appeared  for  us,  and  spoken  peace  to  our 
souls.  Were  we  not,  we  should  be  alike  un- 
grateful and  infatuated.  Ungrateful;  for 
the  more  He  does  for  us,  the  more  anxious 
should  we  be,  lest  we  offend  and  grieve  hid 
Holy  Spirit  Infatuated ;  for  having  known 
the  evil  of  sin,  and  the  bitterness  of  repent  • 
ance,  and  the  joy  of  God's  salvation ;  shall  we 
again  cause  him  to  hide  his  face  from  us? 
and  wrong  our  own  souls  1  For  the  backsli' 
der  in  heart  shall  be  filled  with  his  owe 
ways. 


OCTOBER  19. 

"  Seeing  many  things,  but  thou  observest  not.n 
Isaiah  xlii.  20. 

This  charge  is  as  applicable  to  us,  as  it  was 
to  the  Jews.  Nothing  is  more  common  than 
the  want  of  wise  and  proper  observation. 
The  objects  and  events  adapted  to  excite  it, 
and  which  would  also  reward  it,  are  various 
and  numberless.  And  some  of  them  daily 
and  hourly  strike  our  senses ;  yet  they  en- 
gage none  of  our  notice  and  attention,  as  ra- 
tional and  moral  beings.  From  an  immense 
multitude,  let  us  select  two  of  these  occur- 
rences, by  way  of  example — The  birth,  and 
the  death,  of  our  fellow-creatures. 

How  little  attention  is  excited  by  the  birth 
of  a  child.  It  may  perhaps,  if  it  takes  place 
in  respectable  life,  be  announced  in  the  paper 
— inquiries  may  be  made  concerning  its  sex 
and  form — it  may  be  viewed  and  embraced  by 
the  friends  who  call  ceremoniously  on  the 
mother  who  has  been  delivered.  But  what  mo- 
ral or  religious  reflection  is  ever  indulged  by 
those  who  are  informed  of  the  event }  or  even 
by  the  parents  themselves  ]  The  interesting 
sufferer  herself  may  be  pleased  with  the  con- 
gratulations paid  her ;  and  forget  her  anguish 


288 


OCTOBER  19. 


for  joy  that  a  man  is  born  into  the  world ;  and 
feel  a  lively  gratitude  for  the  mercy  she  has 
experienced :  but  no  one  thought  may  arise 
in  the  mind  respecting  the  all-important  re- 
sult, in  the  production  of  a  new  being — and 
such  a  being  too  ! — Yet  the  birth  of  a  child 
can  scarcely  be  deemed  less  than  a  miracle  of 
Nature  and  Providence.  That  child  is  a  piece 
of  Divine  workmanship,  fearfully  and  won- 
derfully made ;  and  as  fearfully  and  wonder- 
fully preserved  and  endowed.  When  the 
Creator  made  it,  he  did  a  far  greater  thing 
than  when  he  made  the  sun.  The  sun  is  a 
mass  of  unintelligent  matter.  It  sees  not  its 
own  light.  It  feels  not  its  own  heat ;  and  is 
not  destined  to  shine  and  burn  for  ever.  But 
there  is  a  spirit  in  that  child ;  and  the  inspi- 
ration of  the  Almighty  giveth  him  under- 
standing. He  is  a  moral  being.  He  is  the 
subject  of  reason  and  conscience.  These  prin- 
ciples are  not  yet  developed ;  but  they  are 
lodged  in  him.  They  are  in  him,  as  the 
flower  is  in  the  seed ;  and  the  oak  in  the 
acorn.  He  is  an  heir  of  immortality ;  and 
though  his  existence  began  yesterday,  it  will 
never,  never  end.  He  will  hear  the  heavens 
pass  away  with  a  great  noise,  and  see  the 
elements  melt  with  fervent  heat.  He  will 
stand  before  the  judgment-seat  of  Christ ;  and 
go  away  into  everlasting  punishment,  or  into 
fife  eternal. 

He  is  also  to  be  viewed  relatively,  a3  well 
as  personally.  And  what  an  awful  interest 
does  he  acquire  from  the  ev/7  he  may  occa- 
sion, as  well  as  suffer !  and  from  the  good  he 
may  produce,  as  well  as  experience!  He 
maj  prove  a  viper  in  the  bosom  that  feeds 
him ;  a  disgrace  to  his  family  ;  a  curse  to  the 
nation.  Many  may  be  vitiated  by  his  exam- 
ple, and  led  into  hell  by  his  influence.  One 
sinner  destroyeth  much  good.  Or  he  may 
make  a  glad  father ;  and  prove  a  blessing  to 
the  neighbourhood ;  and  serve  his  generation 
by  the  will  of  God ;  and  levy  a  tax  of  grati- 
tude on  future  ages.  Who  that  had  seen 
Isaac  Watts  in  the  arms  of  his  mother,  sitting 
at  the  door  of  the  prison  in  which  his  father 
was  suffering  for  conscience'  sake,  could  have 
divined  that  this  precious  babe  was  the  sweet 
Psalmist  of  the  Christian  Israel ;  and  that  the 
little  hand  that  stroked  her  cheek,  was  or- 
dained to  hold  the  pen  that  should  instruct 
and  edify  the  world  to  the  end  of  time  !  Had 
we  heard  when  the  babe  wept,  and  looked 
into  the  ark  of  bulrushes,  we  should  have 
seen  the  scholar,  learned  in  all  the  wisdom 
of  Egypt ;  the  scourge  of  Pharaoh ;  the  de- 
liverer of  the  Hebrews ;  the  king  in  Jeshu- 
run;  the  lawgiver  and  the  prophet  of  the 
Loid,  with  whom  he  spake  face  to  face.  What 
says  the  Lord  of  all  1  "  Despise  not  one  of 
these  little  ones ;  for  I  say  unto  you,  that  in 
heaven  their  angels  do  always  behold  the  face 
of  my  heavenly  Father." 

Let  us  pass  to  the  second  article — Death. 


This  is  perpetually  taking  place  around  us : 
yet  how  little  it  is  noticed  was  long  ago  re- 
marked by  Eliphaz:  "They  are  destroyed 
from  morning  to  evening:  they  perish  for 
ever,  without  any  regarding  it."  This  indif- 
ference is  one  of  the  most  astonishing  things 
in  a  world  of  wonders ;  especially  when  taken 
in  connexion  with  those  consequences,  that, 
in  general  belief,  are  supposed  to  result  from 
it  If  a  tower  fell ;  if  a  mountain  was  swal- 
lowed up  by  an  earthquake-;  we  should  no- 
tice, and  make  it  the  subject  of  conversation 
for  days  and  weeks — Yet,  what  is  this  com- 
pared with  the  removal  of  a  fellow-creature ; 
detached  from  all  union  with  visible  nature ; 
excluded  from  every  thing  that  once  pleased 
or  engaged  him  below  the  sun ;  severed 
from  all  his  endeared  connexions ;  his  flesh 
seeing  corruption;  while  his  soul  has  en- 
tered into  an  entirely  new  state  of  existence, 
in  immediate  and  perceptible  communion 
with  the  Lord  of  all !  Death  is  the  most  s&- 
rious  and  momentous  event  that  can  befall 
the  children  of  men.  For  it  is  not  the  ex- 
tinction of  being,  but  only  the  termination 
of  one  mode  of  it,  and  the  commencement 
of  another :  the  transition  from  time  to  eter- 
nity ;  from  a  course  of  action  to  the  sentence 
of  retribution.  When  the  dust  returns  to 
the  dust,  whence  it  was,  the  spirit  returns 
to  God,  who  gave  it:  and  then  the  Divine 
fiat  runs,  "  He  that  is  unjust,  let  him  be  un- 
just still :  and  he  that  is  filthy,  let  him  be  fil- 
thy still :  and  he  that  is  righteous,  let  him  be 
righteous  still :  and  he  that  is  holy,  let  hire 
be  holy  still." 

And  yet  who  considers  if?  When  the 
bell  tolls  we  hardly  ask  whose  doom  it  an- 
nounces. When  we  see  a  funeral  in  the 
street  we  scarcely  look  towards  it,  unless  it 
be  accompanied  with  pomp  of  mortality.  We 
see  new  names  on  the  doors  of  the  houses ; 
but  we  pass  without  thinking  that  the  places 
which  once  knew  the  owners  know  them  no 
more  for  ever.  A  neighbour  dies,  and,  from 
civility,  we  attend  the  burial,  and  lend  him 
our  last  assistance ;  but  return  into  the  busy 
or  trifling  concerns  of  life  as  careless  as  be- 
fore. Death  enljers  our  own  dwelling — we 
feel  deeply;  but  we  reflect  slightly.  We 
mourn  our  loss ;  but  the  heart  is  not  made 
better :  we  miss  them  for  a  time ;  but  we  soon 
furnish  substitutes,  or  grow  insensible  to  the 
want  of  them.  When  every  duty  the  ut- 
most decorum  can  exact,  or  the  most  perfect 
affection  dictates,  is  discharged  towards  the 
deceased ;  where  is  the  concern  of  the  living 
to  derive  from  the  decease  itself  the  spiritual 
profit  which  it  is  designed  to  yield  1  Where 
is  the  earnestness  of  the  prayer,  "  So  teach 
us  to  number  our  days,  that  we  may  apply 
our  heart  unto  wisdom  !" 

Every  death ;  the  death  of  the  young,  and 
the  death  of  the  old ;  the  death  of  the  rich, 
and  the  death  of  the  poor ;  the  death  of  the 


OCT03ER  20. 


aft* 


■amt,  and  the  death  of  the  sinner ;  has  some- 
thing, not  only  serious,  but  appropriate,  to 
impart.  But  to  the  generality  of  mankind, 
each  of  them  says  nothing — or  speaks  in  vain. 

Much  of  this  disregard  is  from  the  fre- 
quency of  the  occurrence.  Nothing  seems 
to  affect  us  strongly,  but  what  is  sudden  or 
rare.  The  most  important  object,  and  the 
most  interesting  events,  when  they  become 
ftuniliar,  awaken  neither  wonder  nor  atten- 
tion. Yet,  if  we  cannot  regulate  our  impres- 
sions, we  can  govern  our  ideas ;  we  can  apply 
our  thoughts  to  any  subject  we  please :  and 
we  should  not  suffer  what  is  so  full  of  instruc- 
tion to  pass  without  just  reflection.  We  can- 
not be  always  thinking  of  death;  but  we 
should  never  be  so  absent  from  a  proper  con- 
dition of  mind  as  not  to  be  easily  recalled  to 
the  improvement  of  an  event  which  must 
soon  happen  to  all ;  and  for  which  we  may 
prepare,  though  we  cannot  prevent 

It  is  not  only  the  commonness  of  the  sub- 
ject, but  our  aversion  to  it,  that  keeps  us 
from  attending  to  it  It  is,  above  all  things, 
irksome  to  flesh  and  blood:  we,  therefore, 
are  always  endeavouring  to  put  the  evil  day 
far  away.  But  since  we  cannot  put  it  off"; 
let  us  pray  for  that  grace  which  will  turn 
the  enemy  into  a  friend,  and  the  curse  into  a 
Dlessing.  Then  to  die  will  be  gain  :  and  we 
may  live  rejoicing  in  hope  of  the  glory  of 
God. 

"  If  there  be  any  virtue,  and  if  there  be 
any  praise,  think  on  these  things." 


OCTOBER  20. 

"  Thine  eyes  shall  see  the  king  in  his  beauty." 
Isaiah  xxxiii.  17. 

What  was  the  sight  of  Hezekiah,  re- 
leased from  his  affliction,  and  appearing 
cheerfully  in  his  royal  robes  to  his  subjects, 
after  the  destruction  of  the  Assyrian  army ; 
compared  with  another  sight!  "We  see 
Jesus,  who,  for  the  suffering  of  death,  was 
crowned  with  glory  and  honour."  Some,  in 
the  days  of  his  flues,  with  their  bodily  eyes, 
beheld  his  glory.  And  perhaps  we  are  ready 
to  envy  them  the  privilege.  But  this  sight 
of  him  was  not  accompanied  with  salvation — 
'« Ye  also,"  said  he,  "  have  seen  me,  and  be- 
lieved not:"  and  to  those  who  were  then  be- 
fore him  he  complained,  "Ye  will  not  come 
unto  me,  that  ye  might  have  life." 

On  the  other  hand,  there  is  a  substitute 
for  this  sight  of  him  ;  and  it  is  infinitely  more 
available — And  he  is  the  subject  of  it  who 
sees  him,  not  with  the  eye  of  the  body,  but 
with  the  eye  of  the  mind ;  not  with  the  eye 
of  sense,  but  with  the  eye  of  faith — "He  that 
seeth  the  Son,  and  believeth  on  him,  hath 
everlasting  life."  There  is  a  spiritual  per- 
ception of  him,  as  much  distinguished  from 
common  knowledge  as  the  taste  of  a  thing  is 
from  the  report  of  it  Thus  the  Apostle 
2  0         25 


says,  "  It  pleased  God  to  reveal  his  Son  in 
me.  and,  speaking  of  all  Christians,  as  well 
as  of  himself,  he  adds,  "  He  hath  shined  in 
our  hearts,  to  give  the  light  of  the  knowledge 
of  the  glory  of  God  in  the  face  of  Jesus 
Christ" 

This  sight  of  the  Saviour  will  be  evinced 
by  certain  effects.  Self  will  be  lowered. 
What  can  he*  think  of  his  own  excellences 
who  has  been  at  the  court  above,  and  seen 
the  king  in  his  beauty  !  Self-admiration  and 
self-dependence  will  then  be  at  an  end. 
"  The  proud  looks  shall  be  humbled,  and  the 
lofty  looks  shall  be  laid  low ;  and  the  Lord 
alone  shall  be  exalted  in  that  day."  So  it 
was  with  Job — "  Now  mine  eye  seeth  thee ; 
wherefore  I  abhor  myself,  repenting  in  dust 
and  ashes."  So  it  was  with  Isaiah — "  Wo  is 
me,  for  I  am  undone ;  for  I  am  a  man  of  unclean 
lips,  and  I  dwell  among  a  people  of  unclean 
lips ;  for  mine  eyes  have  seen  the  King,  the 
Lord  of  Hosts."  The  world  will  fade  away, 
and  lose  its  charms.  The  Sun  of  righteous- 
ness will  shine  it  out ;  as  the  luminaries  of 
the  night  disappear  in  the  effulgence  of  day. 
Attachment  will  result  from  it.  Love  enters 
by  the  eye.  And  faith  is  the  same  to  the 
soul  as  this  sense  is  to  the  body :  therefore,  to 
them  "that  believe,  he  is  precious."  He 
"  dwells  in  the  heart  by  faith."  There  will  also 
necessarily  arise  a  desire  after  more  acquaint- 
ance and  intercourse  with  him.  Thus  Paul, 
not  because  he  was  ignorant  of  him,  but  be- 
cause he  knew  him,  said,  "  That  I  may  know 
him."  There  will  also  be  an  earnest  desire 
to  recommend  him  to  others.  As  soon  a3 
Andrew  knew  him,  he  found  his  brother  Si- 
mon, and  brought  him  to  Jesus.  So  did  Philip 
his  friend  Nathanael.  And  so  did  the  woman 
of  Samaria  her  fellow-citizens. 

This  sight  of  him  is  a  very  distinguished 
privilege.  As  it  is  said  of  his  immediate 
followers,  "Then  were  the  disciples  glad 
when  they  saw  the  Lord ;"  so  we  believing, 
rejoice  with  joy  unspeakable,  and  full  of 
glory.  There  is  enough  in  him,  percepti- 
ble to  the  view  of  faith,  to  induce  us  to  re- 
joice in  the  Lord  alvmys.  But  how  delight- 
ful is  the  sight  of  him  in  the  hour  of  convic- 
tion 1  A  drowning  man,  seeing  a  deliverer 
in  a  boat,  hastening  to  his  assistance :  a 
debtor,  on  his  way  to  prison,  seeing  a  surety 
at  hand  to  undertake  for  him  :  a  man,  dying 
of  hunger,  seeing  the  most  delicious  food— 
never  saw  what  I  saw,  when,  sensible  of  my 
state  and  danger,  and  feeling  myself  ready 
to  perish,  my  heart  revived  at  the  view  of 
such  a  Saviour,  in  his  suitableness  to  my  con 
dition,  in  his  all-sufficiency  for  my  relief— 
and  I  was  enabled  to  hope  in  his  mercy. 

How  delightful  is  the  sight  of  him  in  the 
hour  of  desertion !  If  he  withdraws  from 
me,  it  is  not  to  show  his  sovereignty,  but  to 
correct  for  sin :  and  when  he  hides  his  face 
I  am  troubled.     Then  creatures  are  all  mi 


29U 


OCTOBER  21. 


serable  comforters.  Then  I  sigh,  O  that  it 
was  with  me  as  in  months  past !  Then  I 
pray,  Restore  unto  me  the  joy  of  thy  salva- 
tion— But  when  he  appears  and  smiles 
again,  it  is  more  than  the  joy  of  morning, 
after  a  darksome  night;  or  of  spring,  after 
the  dreariness  of  wiirter. 

How  delightful  is  the  sight  of  him  in  the 
hour  of  trouble !  It  is  then,  when  our  pur- 
poses are  broken  off,  even  the  thoughts  of 
our  hearts  ;  when  enemies  oppose  ;  when 
friends  fail  or  betray ;  when  health  declines 
— It  is  then  we  look  towards  him  who  is  the 
consolation  of  Israel,  and  say,  "  This  same 
shall  comfort  us  :"  "  This  man  shall  be  the 

{>eace  when  the  Assyrian  cometh  into  the 
and." 

How  delightful  is  the  sight  of  him  in  the 
hour  of  death !    It  loosened  Simon  from  all 
below,  and  made  him  more  than  willing  to 
depart;  wishing,  now  he  had  seen  him,  to 
defile,  to   vex   his  eyes  with  nothing  else. 
And  how  many  have  since  said, 
"  Jesus,  the  vision  of  thy  face 
Hath  overpowering  charms : 
Scarce  shall  I  feel  death's  cold  embrace, 
If  Christ  be  in  my  arms." 

Such  are  the  influence  and  the  blessedness 
of  a  sight  of  him,  by  faith,  here.  What 
then  is  heaven  *!  "  His  servants  shall  serve 
him ;  and  they  shall  see  his  face."  "  Father, 
I  will  that  they  whom  thou  hast  given  me 
be  with  me  where  I  am,  to  behold  my  glory." 
How  superior  will  that  sight  be  to  all  our 
present  apprehensions  of  him !  It  will  be 
clear.  It  will  be  ceaseless.  It  will  be  un- 
interrupted. It  will  be  perfect.  It  will  be 
immediate.  Whatever  we  have  read  or 
heard  of  him  before,  we  shall  then  exclaim, 
with  the  Queen  of  Sheba,  at  the  sight  of 
Solomon,  "  The  half  was  not  told  me !" 

■  'Tis  pleasant  to  believe  thy  grace, 
But  we  would  rather  see ; 
We  would  be  absent  from  the  flesh, 
And  present,  Lord,  with  thee." 


OCTOBER  21. 

U  that  there  were  such  an  heart  in  them,  that 
they  would  fear  me,  and  keep  all  my  com- 
mandments always,  that  it  might  be  well 
with  them,  and  with  their  children  for  ever  I" 
Deut  v.  29. 

Here  we  see  the  character  of  real  reli- 
gion. The  seat  of  it  is  the  heart — The 
principle  of  it  is  the  fear  of  God — The  ex- 
pression of  it  is  keeping  his  commandments ; 
all  of  them ;  and  always. 

We  have  also  the  benefit  resulting  from 
it.  The  good  is  personal — that  it  might  be 
well  with  them.  And  relative — and  with 
their  children.     And  durable — for  ever. 

But  how  lovely  does  God  appear  in  the 
concern  he  here  expresses !  "  0  that  there 
were  such  an  heart  in  them,  that  they  would 
fear  me,  and  keep  all  my  commandments  al- 
ways, that  it  might  be  well  with  them,  and 


with  the.'r  children  for  ever !" — It  is  ihe 
language  of  complaint.  It  is  as  much  as  to 
say,  "  But  I  do  not  find  it  so."  Is  he  then 
disappointed  1  Not  as  to  fact,  for  he  knows 
all  things.  But  he  is  as  to  right.  Surely 
he  may  justly  expect  from  us  an  attention 
to  his  voice,  and  the  improvement  of  the 
means  and  advantages  with  which  we  are 
favoured.  And  when  he  meets  with  nothing 
of  this,  he  has  reason  to  complain — And 
this  is  his  meaning,  when  he  says,  "  What 
more  could  have  been  done  for  my  vine- 
yard, and  I  have  not  done  it  7  Wherefore, 
when  I  looked  that  it  should  bring  forth 
grapes,  brought  it  forth  wild  grapes'!" 
"These  three  years  I  came  seeking  fruit, 
and  finding  none.'' 

It  is  the  expressifn  of  desire.  We  are 
aware  that  when  the  Scripture  ascribes  hu- 
man attributes  and  feelings  to  God,  they 
must  be  understood  according  to  th«  perfec- 
tion of  his  nature.  They  cannot  mean  pre- 
cisely the  same  in  him  as  they  do  in  us 
Yet  there  is  always  a  truth  whicn  is  the  ba 
sis  of  all  such  metaphorical  representations 
And  a  slpvish  adherence  to  systematic  di 
vinity  has  much  injured  some  of  the  finea 
passages  of  Revelation ;  and  which  were  in 
tended  to  be  felt  rather  than  criticised.  Le< 
it  not  therefore  be  objected,  that  M  our  God 
is  in  the  heavens,  he  hath  done  whatsoever 
he  pleaseth ;"  and  asked,  "  Who  hath  resist- 
ed his  will  '!" — This  is  his  own  language, 
"  O  that  there  was  such  a  heart  in  them  !" 
"  O  that  thou  hadst  hearkened  to  my  com- 
mandments ;  then  had  thy  peace  been  as  a 
river,  and  thy  righteousness  like  the  waves 
of  the  sea!  "How  often  would  I  have 
gathered  thee  as  a  hen  gathereth  her  chick- 
ens under  her  wings,  and  ye  would  not !" 
Yes,  these  are  his  own  words — the  expres- 
sions of  a  God  that  cannot  lie.  This  affords 
me  every  encouragement  I  want.  Unwor- 
thy as  I  am,  I  see  that  he  does  not  abandon 
me.  He  is  willing  to  save  me.  He  is  wait- 
ing to  be  gracious.  He  is  exalted  to  have 
mercy  upon  me.  What  is  the  inability  of 
men  to  harmonize  such  declarations  with 
some  other  parts  of  their  creed,  to  the  oath 
of  the  living  God! — "As  I  live,  saith  the 
Lord,  I  have  no  pleasure  in  the  death  of 
him  that  dieth :  wherefore  turn  and  live  ye." 

It  is  the  dictate  of  parental  solicitude.  It 
is  the  voice,  not  of  a  severe  legislator  or 
judge,  but  of  a  Father ;  a  Father  who  spared 
not  his  own  Son,  but  delivered  him  up  for 
us  all ;  a  Father  who  does  not  afflict  wil- 
lingly, nor  grieve  the  children  of  men ;  a 
Father  who  says,  of  the  refractory  child, 
"  How  shall  I  give  thee  up,  Ephraim  ?  how 
shall  I  deliver  thee,  Israel  1  how  shall  I 
make  thee  as  Admah  1  how  shall  I  set  thee 
as  Zeboim  ?  mine  heart  is  turned  within  me, 
my  repentings  are  kindled  together;"  a 
Father  who  says  of  the  relenting,  self-be 


OCTOBER  22. 


291 


Tioaning  child,  "  Is  Ephraim  my  dear  son  ? 
is  ne  a  pleasant  child  ?  for  since  I  spake 
against  him  I  do  earnestly  remember  him 
still :  therefore  my  bowels  are  troubled  for 
him;  I  will  surely  have  mercy  upon  him, 
saith  the  Lord."  How  often  does  he  assume 
this  relation,  in  order  to  deprive  his  great- 
ness of  terror ;  and  to  render  it  our  encour- 
agement and  our  confidence !  And  not  only 
has  he  said,  "Like  as  a  father  pitieth  his 
children,  so  the  Lord  pitieth  them  that  fear 
him :"  but  he  has  taken  for  an  image  of  his 
tenderness  the  heart  of  a  mother — and 
surely  all  that  is  parental  indwells  there: 
"  As  one  whom  his  mother  comforteth,  so 
will  I  comfort  you."  "  Can  a  woman  for- 
get her  sucking  child,  that  she  should  not 
have  compassion  on  the  son  of  her  womb  ? 
She  may."  Ah !  ye  mothers,  your  affection 
is  ice,  your  heart  is  iron  compared  with  his 
— "  yet  will  I  not  forget  thee." 

Surely  "  he  that  loveth  not,  knoweth  not 
God — for  God  is  love."  Can  this  encourage 
us  to  sin  ?  Can  we  grieve  his  Holy  Spirit  ? 
Can  we  hear  him  saying  in  vain,  "  O  do  not 
that  abominable  thing  which  I  hate  ?"  "  Or 
despisest  thou  the  riches  of  his  goodness,  and 
forbearance,  and  longsuffering ;  not  knowing 
that  the  goodness  of  God  leadeth  thee  to  re- 
pentance: but,  after  thy  hardness  and  im- 
penitent heart,  treasurest  up  unto  thyself 
wrath  against  the  day  of  wrath,  and  revela- 
tion of  the  righteous  judgment  of  God  ?" 


OCTOBER  22. 

"  I  am  come  that  they  might  have  life" 
John  x.  10. 

Though  men  have  differed  in  their  defini- 
tions of  life,  they  have  all  agreed  in  their  es- 
timation of  it  Even  the  father  of  lies  spake 
truth,  when  he  said,  Skin  for  skin,  yea,  all 
that  a  man  hath  will  he  give  for  his  life.  Yet 
what  is  this  life  which  we  so  highly  prize  ? 
nourish  with  so  much  care  ?  and  to  preserve 
which,  we  are  ready  to  make  every  kind  of 
sacrifice]  What  is  it  in  duration1!  "A  va- 
pour that  appeareth  for  a  little  time,  and 
then  vanisheth  away."  What  is  it  in  dig- 
nity ?  "  We  spend  our  years  as  a  tale  that 
is  told."  What  is  it  in  enjoyment?  Hear 
Jacob — "  Few,  and  full  of  evil,  have  been  the 
days  of  the  years  of  my  pilgrimage."  "  But 
his  was,  perhaps,  a  peculiar  case."  What 
says  Job'?  "  Man  that  is  born  of  a  woman  is 
oi  few  days,  and  full  of  trouble."  "But 
he  expressed  himself  under  depression  and 
gloom."  What  then  says  Solomon,  who 
withheld  his  heart  from  no  joy!  "All  is 
vanity  and  vexation  of  spirit"  But  here  is  a 
life  that  deserves  the  name :  a  life,  spiritual 
in  its  nature;  endless  in  its  continuance; 
consisting,  not  of  an  immortality  of  being 
only,  but  of  blessedness;    commencing  in 


grace;  completed  in  glory;  and  emphatica!ij 
called,  The  Life  of  God.  Of  this  life  the 
Lord  Jesus  here  speaks — "  I  am  come  that 
they  might  have  life." 

He  came  to  procure  it  for  us.  The  bless- 
ing comes  every  way  free  to  us ;  but  it  cost 
him  dear.  If  we  live,  he  must  die.  "  The 
bread,"  said  he,  "which  I  give,  is  my  flesh, 
which  I  shall  give  for  the  life  of  the  world." 
Princes  have  often  sacrificed  the  lives  of  their 
subjects  to  their  own :  yea,  and  where  their 
own  have  not  been  in  danger,  they  have  of- 
fered thousands  of  victims  on  the  altar  of 
their  vanity  or  revenge.  But  the  Prince  of 
Peace  gave  his  life  a  ransom  for  many.  He 
was  poor.  He  was  a  man  of  sorrows.  Y'ou 
see  him  agonizing  in  the  garden ;  and  hear 
him  exclaiming  on  the  cross,  "  My  God !  my 
God !  why  hast  thou  forsaken  me?"  Why  is 
all  this  ?  Is  he  guilty  ?  "  In  him  was  no 
sin."  Yet  he  was  esteemed  stricken,  smitten 
of  God,  and  afflicted.  But  "  he  was  wounded 
for  our  transgressions ;  he  was  bruised  for  our 
iniquities :  the  chastisement  of  our  peace  was 
upon  him,  and  by  his  stripes  we  are  healed." 
"  One  died  for  all." 

He  came  to  announce  it  to  us.  We  can 
derive  no  benefit  from  him  without  a  depend- 
ence upon  him ;  an  application  to  him ;  a  con- 
nexion with  him.  But  all  this  requires  the 
knowledge  of  him  :  and  therefore  says  God, 
"By  his  knowledge  shall  my  righteous  ser- 
vant justify  many;  for  he  shall  bear  their 
iniquities."  It  is  true  we  are  justified  by 
faith — but  "  how  can  we  believe  in  him  of 
whom  we  have  not  heard  ?  and  how  can  we 
hear  without  a  preacher?  He  therefore 
"  came  and  preached  peace."  "I  am  come," 
said  he,  "a  light  into  the  world,  that  whoso- 
ever believeth  on  me  should  not  walk  in  dark- 
ness, but  have  the  light  of  life."  He  pro- 
claimed the  nature  of  this  life ;  the  source  of 
it;  the  medium  of  it;  the  certainty  of  it;  the 
present  enjoyment  of  it.  His  disciples,  there- 
fore, well  said,  To  whom  should  we  go,  but 
unto  thee?  thou  hast  the  words  of  eternal 
life.  And  these  words  he  dispensed,  not  only 
by  his  personal  ministry,  but  by  the  instru- 
mentality of  others.  What  the  Apostles  did, 
he  did ;  because  he  sent  them,  and  qualified 
them:  he  inspired  them,  and  commanded 
them  to  preach  the  Gospel  to  every  creature, 
and  also  to  record  it,  for  the  use  of  all  future 
ages ;  so  that  we  can  read  what  they  delivered. 

He  came  to  produce  it  in  us.  "  The  Son 
quickeneth  whom  he  will."  He  received,  in 
consequence  of  his  death,  the  whole  dispen- 
sation of  the  Holy  Ghost;  and  hence  it  is 
called,  "The  Spirit  of  Christ."  And  this 
Spirit  is,  as  the  Apostle  calls  it,  the  Spirit  of 
life  in  Christ  Jesus,  which  makes  us  free  from 
the  law  of  sin  and  death.  Nothing  less  than 
this  can  insure  the  result  It  is  above  the 
efficiency  of  education;  of  example;  of  mora 
suasion ;  and  of  all  the  means  of  grace — with 


292 


OCTOBER  23. 


out  the  grace  of  the  leans.  The  Gospel 
cannot  accomplish  it,  if  it  comes  in  word  only 

-It  is  the  Spirit  that  giveth  life.  The  ser- 
vant of  the  Lord  is  like  Gehazi.  He  went  and 
laid  the  staff  upon  the  child,  hut  no  life  ap- 
peared till  his  master  himself  came.  Who 
then  is  Paul  1  and  who  is  A  polios  1  but  minis- 
ters by  whom  ye  believed,  even  as  the  Lord 
gave  to  every  man?  And  they  who  were 
once  dead  in  trespasses  and  sins,  but  are  now 
walking  in  newness  of  life,  will  acknowledge 
that  he  quickened  them ;  and  will  readily  give 
him  the  glory  that  is  due  to  his  holy  Name. 

in  this  b'essed  business,  therefore,  he  is  all 
in  all.  He  came  that  we  might  have  life — 
Came  to  procure  it  for  us  as  our  Priest — To 
announce  it,  as  our  Prophet — To  produce  it, 
as  our  King.  To  obtain  it,  by  his  blood — To 
publish  it,  by  his  Gospel.  To  bestow  it,  by  his 
Spirit  He  is  therefore  called,  this  life  itself 
in  the  abstract-r-When  he  who  is  our  life 
shall  appear,  we  shall  also  appear  with  him 
in  glory. 

But  how  many  neglect  him,  and  compel 
mm  to  complain,  Ye  will  not  come  unto  me 
that  ye  might  have  life !  Hence  the  heihous- 
ness  of  their  guilt,  and  the  dreadfulness  of 
their  condemnation.  Whatever  difficulties 
attend  this  truth,  in  connexion  with  any 
other ;  they  attach  only  to  the  explanation ; 
not  to  the  fact  itself.  Nothing  can  be  clearer, 
from  the  Scripture,  than  that  they  who  thus 
perish,  will  destroy  themselves ;  and  be  treated 
as  spiritual  suicides. 

But  if  we  desire  this  life,  can  we  suppose 
the  Saviour  will  refuse  us,  when  we  go  to 
him  for  the  very  purpose  for  which  he  came  1 
Did  he  ever  refuse  any  1  Can  he  refuse  any  1 
He  cannot — He  has  bound  himself—  *  Him 

THAT  COMETH  UNTO  ME,  I  WILL  IN  NO  WISE 
CAST  OUT." 


OCTOBER  23. 

"  And  that  they  might  have  it  more  abundant- 
ly."— John  x.  10. 

Thus  he  not  only  informs  us  of  the  design 
of  his  advent:  "  I  am  come  that  they  might 
have  life ;"  but,  like  himself,  adds  the  exten- 
siveness  of  it — "  and  that  they  might  have  it 
more  abundantly."  This  may  be  exemplified 
in  three  comparisons. 

We  have  life  more  abundantly  than  Adam. 
His  life,  before  the  Fall,  was  a  noble  life ;  but 
it  is  surpassed  by  the  life  of  the  Christian. — 
This  is  firmer  as  to  its  tenure.  The  life  of 
innocency  was  precarious.  It  was  suspended 
on  the  fallible  will  of  man.  The  stock  was 
in  Adam's  own  hands;  and  he  failed,  and 
ruined  all  his  posterity.  But  this  life  can 
never  be  destroyed.  The  Head  of  the  New 
Covenant  ever  liveth ;  and  because  he  lives, 
his  people  shall  live  also :  I  give  unto  them 
eternal  life,  and  they  shall  never  perish. — It 


is  richer  as  to  its  quality.  The  first  man  is 
of  the  earth,  earthy ;  the  second  man  is  the 
Lord,  from  heaven.  As  is  the  earthy,  such 
are  they  also  that  are  earthy ;  and  as  is  the 
heavenly,  such  are  they  als:  that  are  hea» 
venly.  It  is  not  the  prirneva.  cody  cf  Adam 
which  is  to  be  the  model  in  our  resurrection, 
but  the  glorious  body  of  the  Saviour.  We  are 
to  bear  the  image  of  the  heavenly.  Had 
Adam  remained  innocent,  though  he  would 
never  have  died,  yet  must  he  have  expe- 
rienced a  change  before  he  could  have  been 
capable  of  enjoying  the  blessedness  which  the 
poorest  Christian  expects ;  for  flesh  and  blood 
cannot  inherit  the  kingdom  of  God.  After  a 
proper  trial  of  his  obedience,  he  would  have 
been  removed  to  a  higher  state;  but  even 
then  he  must  have  been  a  stranger  to  many 
interesting  feelings  and  delightful  enjoyments, 
arising  from  all  the  operations  of  divine  grace 
in  our  recovery  from  the  depths  of  the  Fall  to 
the  glories  of  heaven.  Eden  was  not  equal  to 
the  Paradise  above.  The  creation  of  man  is 
excelled  by  his  redemption.  The  righteous- 
ness of  a  perfect  creature  is  far  below  the 
righteousness  of  God,  in  which  we  are  not 
justified,  but  "  exalted." 

We  have  life  more  abundantly  than,  the 
Jewish  Church.  They  derive  their  life  from 
the  same  source  with  us ;  and  it  was  essen- 
tially the  same  with  ours.  But  we  have  it 
more  plenteously  as  to  knowledge,  liberty, 
and  enjoyment.  We  are  fully  justified  in 
considering  our  spiritual  advantages  as  very 
superior  to  their  privileges,  by  our  Saviour 
himself,  who  said  to  his  disciples,  "  Blessed 
are  your  eyes,  for  they  see ;  and  your  ears,  for 
they  hear.  For  verily  I  say  unto  you,  That 
many  prophets  and  righteous  men  have  de 
sired  to  see  those  things  which  ye  see,  and 
have  not  seen  them ;  and  to  hear  those  things 
which  ye  hear,  and  have  not  heard  them." 
They  had  the  types  and  shadows ;  we  have  the 
very  image  of  the  thing.  They  saw  the  Mes- 
siah afar  off,  and  under  a  veil ;  he  is  with  us, 
and  we  behold  him  with  open  face.  They 
had  the  first-fruits ;  we  have  the  whole  vintage. 
They  had  the  dawn ;  we  have  the  full  day — God 
having  provided  some  better  thing  for  us,  that 
they  without  us  should  not  be  made  perfect 
They,  from  their  comparative  darkness,  were 
inspired  with  more  disquiet  and  terror ;  they 
received  the  spirit  of  bondage  to  fear:  we  re- 
ceive the  Spirit  of  adoption,  whereby  we  cry, 
Abba,  Father.  The  way  into  the  holiest  was 
not  then  made  manifest:  the  people  never 
entered  where  God  dwelt  between  the  Che- 
rubim :  the  High  Priest  only  went  in ;  and  he 
only  once  a  year.  But  we  have  all  boldness? 
to  enter  into  the  holiest  by  the  blood  of  Jesus . 
and  may  draw  near  in  full  assurance  of  faith. 
They  came  to  a  material  mountain,  and  that 
burned  with  fire,  and  unto  blackness  and 
darkness,  and  the  sound  of  a  trumpet,  and  the 
voice  of  words ;  which  voice  they  that  heard 


OCTOBER  24 


293 


eulreated  that  the  word  should  not  be  spoken 
to  them  any  more.  "  But  we  are  come  unto 
Mount  Sion.  and  unto  the  city  of  the  living 
God,  tlie  heavenly  Jerusalem,  and  to  an  in- 
numerable company  of  angels,  to  the  general 
assembly  and  Church  of  the  firstborn,  which 
are  written  in  heaven,  and  to  God  the.  Judge 
of  all,  and  to  the  spirits  of  just  men  made 
perfect,  and  to  Jesus  the  mediator  of  the  new 
covenant,  and  t'i  the  blood  of  sprinkling,  that 
speaketh  better  things  than  that  of  Abel." 

We  have  life  more  abundantly  than  we  had 
it  ourselves  before.  Vital  religion,  though 
im  perfect,  is  growing  and  progressive.  Un- 
der the  influences  of  the  Holy  Spirit,  we  go 
from  strength  to  strength  in  our  course ;  and 
are  renewed  day  by  day  in  our  experience. 
There  is  life  in  an  acorn ;  but  the  oak  has  it 
more  abundantly.  There  is  wheat  in  the 
blade ;  but  how  much  more  in  the  full  corn 
in  the  ear !  What  a  difference  between  Sir 
Isaac  INewton  when  a  babe  on  his  mother's 
knee,  and  a  philosopher  measuring  the  dis- 
tances of  the  planets !  "  Why  a  man  can  but 
live."  Indeed !  Do  you  not  sometimes  say,  I 
am  all  languor ;  I  have  no  life  in  me  ?  At 
othur  times  you  are  all  vigour  and  alacrity — 
How  you  live  then !  What  a  difference  be- 
tween a  man  confined  in  a  hospital ;  and  a 
man  at  large,  able  to  fill  and  enjoy  his  station ! 
A  man  may  be  alive,  and  be  blind,  and  deaf, 
and  lame,  and  able  to  eat  nothing  with  a 
relish.  Some  real  Christians  are  little  better 
than  this — they  are — just  alive!  But  they 
are  to  be  suspected  who  are  only  anxious  to 
know  that  th^y  have  the  reality  of  divine 
grace,  while  they  are  regardless  of  increase 
in  the  divine  life.  More  is  desirable.  More 
is  attainable.  He  came  not  only  that  we 
might  have  life — but  have  it  more  abun- 
dantly. 

Wherefore  pray,  "that  he  would  grant 
you,  according  to  the  riches  of  his  glory,  to  be 
strengthened  with  might  by  his  Spirit  in  the 
inner  man ;  that  Christ  may  dwell  in  your 
hearts  by  faith;  that  ye,  being  rooted  and 
grounded  in  love,  may  be  able  to  comprehend 
with  all  saints  what  is  the  breadth,  and  length, 
and  depth,  and  height ;  and  to  know  the  love 
of  Christ,  which  passeth  knowledge,  that  ye 
might  be  filled  with  all  the  fulness  of  God." 


OCTOBER  24 

-  And  I  will  give  him  the  morning  »tar." 
Rev.  ii.  28. 

If  we  found  any  difficulty  in  determining 
the  subject  of  this  promise,  we  could  refer  to 
the  speaker's  own  declaration  in  another  part 
of  this  Book — "  I  am  the  root  and  offspring 
of  David,  the  bright  and  the  morning  star." 
Here  we  see  the  advantage  of  comparing 
one  passage  of  Scripture  with  anothi  >r.  What 
is  general  in  one  is  particularized  in  another : 
2ft* 


and  what  is  darker  in  one,  is  clearer  in  an- 
other. 

Does  he  then  promise  himself— I  will  give 
him  the  morning  star !  Yes — He  is  the  guide 
and  the  way ;  the  teacher  and  the  lesson :  the 
priest  and  the  sacrifice:  the  giver  and  the 
gift,  He  is  all  in  all.  By  promising  himself, 
he  would  teach  us  to  look  for  happiness  in 
himself,  and  not  in  the  creature.  He  also 
knew  that  nothing  else  could  satisfy  the  minds 
of  his  people,  who  would  be  sure  to  say, 

"  Without  thy  graces  and  thyself, 
I  were  a  wretch  undone." 

"Give  what  thou  canst — without  thee  we  are  poor  : 
And,  with  thee,  rich,  take  what  thou  wilt  away." 

And  thus  also  he  would  encourage  their  ex- 
pectations :  for  what  will  he  withhold,  if  he 
gives  himself]  Therefore,  because  he  could 
promise  no  greater,  he  promised  himself.  The 
bestowment  of  himself  would  have  been 
greater  than  the  bestowment  of  heaven :  for 
heaven  is,  so  to  speak,  but  a  part  of  him.  He 
that  buildeth  the  house  hath  more  honour 
than  the  house. 

But  has  he  not  already  given  himself  to  his 
people  ?  And  yet  he  speaks  as  if  the  donation 
was  future — I  trill  give  him  the  morning  star. 
Yes ;  as  soon  as  they  believed  on  him  they  re- 
ceived him,  and  had  the  privilege  of  becoming 
the  sons  of  God.  But  as  to  their  knowledge, 
experience,  and  enjoyment ;  he  communicates 
himself  to  them  by  degrees.  The  apostle 
therefore  says,  after  many  years  of  commu- 
nion with  him,  That  I  may  win  Christ,  and 
be  found  in  him :  that  I  may  know  him.  The 
promise  must  be  principally  accomplished 
hereafter.  We  could  not  receive  him  in  all 
his  fulness  now.  Our  place,  our  condition, 
our  powers  forbid.  Flesh  and  blood  cannot 
inherit  the  kingdom  of  God. 

But  let  me  survey  the  image — I  will  give 
him  the  morning  star.  The  morning  star, 
to  our  view,  is  the  most  beautiful  and  lumi- 
nous. It  is  distinguished  by  its  sparkling 
brightness.  Many  resemble  Christ;  but  in 
all  things  he  has  the  pre-eminence.  Pro- 
phets, priests,  and  kings,  have  been  anointed, 
as  well  as  he  ;  but  he  was  anointed  with  the 
oil  of  gladness  above  his  fellows.  O  how 
great  is  his  beauty !  He  is  fairer  than  the 
children  of  men;  fairer  than  the  children  of 
God ,  fairer  than  the  sons  of  God  who  shouted 
for  joy  at  the  creation — Yea,  he  is  altogether 
lovely. 

But  the  thing  is,  that  this  luminary  is  the 
harDinger  of  day.  Therefore  it  is  called  the 
day  star ;  and  the  morning  star.  The  truth 
of  the  image,  therefore,  is  to  assure  us— that 
to  those  who  believe  on  him,  there  is  a  glo- 
rious season  drawing  on.  The  night  of  ig- 
norance, and  error,  and  sin,  and  sorrow,  with 
them  is  rapidly  terminating — Weeping  may 
endure  for  the  night ;  but  joy  cometh  in  the 
morning.     Look — Look,   Christians!    Ther* 


294 


OCTOBER  25. 


is  the  shining  pledge.  It  never  failed  yet  It 
cannot  deceive.  Now  is  your  salvation  nearer 
than  when  you  believed.  The  night  is  far 
spent.  The  day  is  at  hand.  And  then  your 
sun  shall  no  more  go  down. 

Let  this  promise  place  me,  and  keep  me  in 
a  proper  frame  of  mind.  Let  it  raise  me 
above  the  world.  Let  it  teach  me,  in  what- 
soever state  I  am,  therewith  to  be  content. 
Let  it  induce  me  to  rejoice  evermore ;  yea, 
and  in  every  thing  to  give  thanks.  To  the 
upright  there  ariseth  light  in  the  darkness. 
If  in  the  world  I  have  tribulation  in  him,  I 
have  peace.  Many  things  are  denied  me ; 
but  I  can  dispense  with  them,  since  he  is 
mine.  Why  should  I  envy  others']  They 
succeed ;  they  gain ;  they  possess — But  /have 
the  morning  star. 

41  What  others  value,  I  resign ; 
Lord,  tis  enough  that  thou  art  mine: 
I  shall  behold  thy  blissful  face ; 
And  stand  complete  in  righteousness!'' 


OCTOBER  25. 

"  /  am  the  door  :  by  me  if  any  man  enter  in, 
he  shall  be  saved,  and  shall  sfo  in  and  out, 
and  find  pasture." — John  x.  9. 

A  door  is  a  very  familiar  and  striking 
representation  of  the  Lord  Jesus.  It  seems 
hardly  necessary  to  remark,  that  it  must  be 
a  metaphor.  Yet  the  Papists,  from  taking 
literally,  what  is  spoken  in  a  similar  instance, 
have  introduced  the  monstrous  doctrine  of 
transubstantiation.  Because  when  he  took 
the  bread,  and  the  wine,  our  Saviour  said, 
"This  is  my  body,  and  this  is  my  blood  !" 
they  believe  that  the  disciples  received  his 
real  body  and  blood;  and  that  every  com- 
municant does  the  same  now,  when  the  priest 
has  consecrated  the  elements :  and,  say  they, 
we  only  take  him  at  his  word — nothing  can 
be  plainer.  Upon  the  same  principle,  we 
may  say,  he  is  timber  and  nails :  for  he  says — 
what  can  be  clearer?  I  am  the  door.  But 
can  any  man  of  common  sense — can  a  child 
suppose  that  he  means  any  thing  more  than 
that  a  door  is  an  image  of  him  1 

The  design  of  the  allusion  is  obvious.  A 
door  is  the  medium  of  passage — and  Jesus 
stands  between  God  and  us.  He  is  the 
mediator  of  the  new  covenant.  God  comes 
to  us  through  him:  and  conveys  all  his 
blessings  to  us  by  him.  And  we  approach 
God  through  him.  I  am  the  way,  said  he — 
No  man  cometh  unto  the  Father,  but  by  me. 
And  as,  with  regard  to  our  persons,  we  come 
unto  God  by  him ;  so  it  is  witli  regard  to  our 
services:  we  offer  up  spiritual  sacrifices,  ac- 
ceptable to  God  by  Jesus  Christ.  And,  with 
regard  to  both,  we  have  boldness  and  access, 
with  confidence,  only  by  the  faith  of  him. 

But  how  is  the  person  described  who  de- 
rives benefit  from  him  ?     He  makes  use  of 


him  for  this  purpose — "  By  me  if  any  man 
enter  in."  This  supposes  a  spiritual  concern. 
Many  are  careless  about  their  souls.  They 
have  never  been  convinced  of  sin :  never  in- 
duced, from  an  apprehension  of  their  danger, 
to  cry,  What  must  I  do  to  be  saved '  They 
are  men  of  the  world :  and  all  their  anxieties 
are  confined  within  the  narrow  bound  of  time 
and  sense.  Others,  if  in  a  degree  awakened, 
are  not  enlightened.  Their  concern  is  er- 
roneously directed ;  for  there  is  a  way  which 
seemeth  right  unto  a  man;  but  it  ends  in 
death.  There  is  a  refuge  that  cannot  abide 
the  storm.  There  is  a  hope  that  is  like  the 
spider's  web;  as  curiously  wrought,  and  as 
easily  destroyed.  The  case  is  this.  There  is 
salvation  in  none  other  than  in  him,  who  was 
delivered  for  our  offences,  and  was  raised 
again  for  our  justification.  In  the  Lord 
alone  have  we  righteousness  and  strength. 
To  him,  therefore,  must  men  come.  And  to 
him  the  Christian  does  come.  He  knows, 
not  only  that  there  is  no  salvation  for  him  out 
of  Christ,  but  that  there  is  no  salvation  for 
him  in  Christ,  without  a  dependence  upon 
him,  and  an  application  to  him.  He  knows 
that,  as  a  medicine  never  taken,  can  never 
cure;  and  as  food  never  eaten,  can  never 
nourish:  so  an  unapplied  Saviour  is  no  Sa- 
viour to  him.  He  therefore  makes  use  of 
Christ  for  every  end  he  is  revealed  to  an- 
swer. He  builds  upon  him,  as  a  foundation. 
As  a  way,  he  walks  in  him.  As  a  door,  by 
him  he  enters  in. 

And  what  are  the  advantages  he  obtains 
when  admitted]  Safety — "He  shall  be 
saved."  Saved  from  the  curse  of  the  law, 
and  the  wrath  to  come — Saved  from  the 
roaring  lion,  who  goeth  about  seeking  whore 
he  may  devour — Saved  from  the  king  of  ter- 
rors— Saved  from  a  world  lying  in  wicked- 
ness— Saved  from  an  evil  heart  of  unbelief 
in  departing  from  the  living  God — Saved  ii 
the  Lord,  with  an  everlasting  salvation.— 
Liberty — "  He  shall  go  in  and  out."  A  mar. 
is  free  in  his  own  house.  He  goes  in  and  out 
at  his  pleasure — and  when  he  goes  out,  he  if 
not  shut  out,  like  a  stranger ;  and  when  he 
goes  in,  he  is  not  shut  in,  like  a  criminal 
This  too,  is  the  privilege  of  sheep,  under  tht 
care  of  a  good  shepherd.  They  go  in  ;  but 
if  they  could  not  go  out,  the  fold  would  be  s 
prison.  They  therefore,  at  night,  go  in  foi 
protection;  and  in  the  morning,  go  out  foi 
food.  The  expression,  therefore,  is  used  ir 
the  Scripture  as  significant  of  freedom :  and 
the  meaning  is,  that  what  is  done  for  tht 
Christian's  safety,  does  not  compromise  his 
liberty.  He  knows  the  truth ;  and  the  truth 
makes  him  free  :  and  he  is  free  indeed — free 
to  go  wherever  he  pleases  in  Immanuel's 
land — free,  to  partake  of  all  the  privileges 
of  the  sons  of  God. — Plenty — "And  find 
pasture."  Ah !  said  one  of  them,  realizing 
this,  "  The  Lord  is  my  shepherd ;  1  shall  not 


OCTOBER  26. 


296 


want  He  maketh  me  to  lie  down  in  green 
pastures;  he  leadeth  me  beside  the  still 
waters."  So  Isaiah — "  They  shall  feed  in  the 
ways" — the  ways  of  his  commandments* 
ordinances,  and  dispensations — "and  their 
pastures  shall  be  in  all  high  places" — where 
they  cannot  be  hid;  but  where  they  may 
seem  unlikely  to  find  supplies ;  as  elevations, 
especially  in  warm  countries,  are  commonly 
barren — but  he  feeds  them,  while  he  lifts 
them  up,  for  ever.  Religion  raises  them; 
but  not  into  regions  of  barren  speculation — 
for  it  is  added,  "  They  shall  not  hunger  nor 
thirst;  neither  shall  the  heat  nor  sun  smite 
them ;  for  he  that  hath  mercy  on  them  shall 
lead  them,  even  by  the  springs  of  water  shall 
he  guide  them." 


OCTOBER  26. 

'  0  Jerutalem,  -wash  thine  heart  from  -wick- 
edness, that  thou  mayest  be  saved." — Jer. 
iv.  14. 

Though  these  words  are  addressed  to  Je- 
i  isalem ;  by  a  principle  of  the  fairest  reason- 
ing, they  extend  to  every  individual  who 
needs  the  same  purification  and  deliverance. 
And  who  does  not?  Yea,  the  circumstance 
strengthens  the  argument.  Jerusalem  was 
called  the  Holy  City ;  the  City  of  the  living 
God.  There  stood  his  temple;  there  were 
his  servants  to  make  known  his  will ;  they 
had  Moses  and  the  prophets.  If  they  needed 
such  an  address ;  is  it  needless  for  us  1  With 
all  their  unbelief  and  ingratitude,  disobe- 
dience, and  perverseness,  they  were  fair  spe- 
cimens of  the  human  race.  In  Adam,  all 
died;  and  from  him  we  derive  a  mortal, 
and  therefore  a  depraved  nature — "  What 
is  man,  that  he  should  be  clean ;  or  he  that  is 
born  of  a  woman,  that  he  should  be  righ- 
teous ]"-  All,  therefore,  need  pardoning  mer- 
cy, and  sanctifying  grace — All  need  to  be 
saved  by  the  washing  of  regeneration,  and 
the  renewing  of  the  Holy  Ghost.  But  here 
are  two  difficulties. 

First.  God  himself  is  represented  as  con- 
cerned for  lAe  success  of  the  measure.  "  0 
Jerusalem*  wash  thine  heart  from  wicked- 
ness, that  thou  mayest  be  saved."  This  inter- 
jection with  us,  often  implies  weakness  and 
grief,  as  well  as  desire.  We  must  therefore 
take  care  how  we  apply  these  expressions  to 
God,  lest  we  degrade  the  perfections  of  his 
nature.  He  speaks  to  us  after  the  manner  of 
men ;  but  his  condescension  must  not  rob 
him  of  his  glory.  Yet  his  language  is  not 
devoid  of  truth  However  metaphorical  it 
may  be,  there  is  in  it  a  reality  that  more  than 
justifies  it.  To  which  we  may  add,  that  even 
grief  and  weakness  had  better  be  ascribed  to 
God,  than  insincerity.  Let  us  be  assured  of 
♦Jiis,  that  he  means  what  he  says.  While  he 
hates  our  sins,  he  loves  our  souls;  and  is  not 


willing  that  any  should  perish,  but  that  all 
should  come  to  repentance.  He  is  not  only 
the  righteous  Governor,  but  the  kind  Father. 
This  is  the  lovely  character  under  which  he  de 
lights  to  display  himself.  Hence  his  expostula- 
tion with- himself— "  How  shall  I  give  thee  up, 
Ephraim  1  how  shall  I  deliver  thee,  Israel  ?  how 
shall  I  make  thee  as  Admah  ?  how  shall  I  set 
thee  as  Zeboiml  Mine  heart  is  turned  within 
me,  my  repentings  are  kindled  together." 
Hence  the  oath  he  has  taken — "  As  I  live, 
saith  the  Lord,  I  have  no  pleasure  in  tlifc 
death  of  him  that  dieth;-. wherefore  turn,  and 
live  ye."  Hence  the  sacrifice  of  the  Cross — 
"  He  that  spared  not  his  own  Son,  but  de- 
livered him  up  for  us  all,  how  shall  he  not 
with  him  also  freely  give  us  all  things!" 
Hence  all  the  means  he  is  incessantly  em- 
ploying to  awaken  and  engage  our  attention 
to  the  things  that  belong  to  our  peace.  Hence 
he  has  established  the  ministry  of  reconcilia- 
tion, and  sends  forth  his  servants  to  beseech 
us,  in  his  name,  to  be  reconciled  unto  God. 

Secondly.  The  work  is  considered  as  of 
our  own  achieving ;  and  we  are  called  upon 
to  cleanse  our  hearts  from  wickedness.  It 
would  be  a  contradiction  of  the  whole  Bible 
were  we  to  be  regarded  as  the  authors.  But 
we  are  the  instruments.  God  not  only  work- 
eth  in  us,  but  by  us.  And  hence,  though  all 
is  of  grace,  yet  we — "  will  and  do."  We  be- 
lieve and  repent,  and  hold  on  our  way,  and 
wax  stronger  and  stronger.  It  would  be  an 
abuse  of  the  language  to  infer  from  it,  that  we 
have  power  to  do  this  naturally,  or  of  our- 
selves— yet  the  address  would  be  absurd  had 
we  not  the  ability  in  some  other  way.  God 
has  the  right  to  command,  though  we  have 
lost  the  power  to  obey ;  but  this  is  not  the 
ground  of  the  injunction.  If  in  him  our  help 
was  not  found,  he  would  not  thus  speak  to  us. 
But  it  is.  His  grace  is  sufficient  for  us.  Every 
thing  necessary  for  our  deliverance  from  sin 
is  provided,  and  presented  in  the  Gospel :  and 
we  must  have  recourse  to  it  in  the  use  of 
the  means  which  he  has  ordained.  The 
address,  therefore,  is  not  like  a  command  to  a 
man  to  flee — a  thing  unnatural ;  and  which 
he  cannot  enable  himself  to  do :  but  like  a 
command  to  a  man,  who  was  ready  to  perish 
for  want,  to  take  and  eat  Though  he  has 
nothing  of  his  own,  he  has  in  view  and  at 
hand  evervkind  of  supply,  and  he  is  welcome 
to  partake"  of  it  Or,  like  a  command  to  a 
sick  man  to  be  cured :  he  cannot  indeed  heal 
himself,  but  he  has  one  near  him  who  is  able 
and  willing  to  heal  him ;  and  asks,  Wilt  thou 
be  made  whole?  And  to  this  remedy  he  is 
to  submit  All  such  commands  are  designed 
to  make  us  sensible  of  our  wants  and  weak- 
ness ;  and  to  bring  us  upon  our  knees.  Then 
everv  thing  is  possible.  Forgiveness  and  sane 
tification  are  attainable — are  certain.  And 
having  this  hope  in  us,  we  purify  ourselves 
even  as  he  is  pure.     Having  these  promises, 


296 


OCTOBER  27,  23. 


we  cleanse  ourselves  from  all  filthiness  of 
flesh  and  spirit,  perfecting  holiness  in  the  fear 
of  God. 


OCTOBER  27. 

¥  O  Jerusalem,  wr,«A  thine  heart  from  -wicked- 
ness, that  thou  mayest  be  saved." — Jer.  iv.  14. 
The  words  remind  us,  that  sin  is  of  a  de- 
filing nature.  It  is  therefore  held  forth  by 
every  kind  of  uncleanness ;  by  wounds,  and 
bruises,  and  putrifyiag  sores ;  by  leprosy  and 
he  plague;  by  mire  and  dirt;  by  the  rotten- 
ness and  corruption  of  the  grave.  It  defiles 
every  thing  it  touches.  In  consequence  of 
it  the  whole  creation  groaneth ;  and  all  our 
eyes  behold  is  doomed  to  perish  like  the  house 
of  the  leper,  under  the  law,  because  of  the  in- 
fection of  the  inhabitant.  "  O  do  not,"  says 
God,  "the  abominable  thing  that  I  hate." 
"  My  soul  loathed  them."  How  great  must 
that  evil  be,  which  can  induce  the  Creator  to 
loathe  the  work  of  his  own  hands  1  The 
Father  of  all,  to  loathe  his  very  offspring ! 
And  even  the  God  of  love,  the  very  essence 
of  mercy,  to  say  to  them  at  last,  "  Depart,  ye 
cursed,  into  everlasting  fire,  prepared  for  the 
devil  and  his  angels !  O  my  soul !  does  sin 
appear  to  thee  as  it  does  to  Him — exceeding 
sinful? 

Secondly.  That  the  purification  we  need 
extends  to  the  heart — "Wash  thine  heart 
from  wickedness."  The  reason  is,  because  this 
is  the  very  seat  of  the  pollution.  Some,  who 
know  their  lives  are  open  to  censure,  will  yet 
plead  for  the  goodness  of  their  hearts.  But  a 
good  heart  will  always  produce  a  good  life,  as 
naturally  as  a  good  tree  yieldeth  good  fruit. 
Others  contend  that  our  corruption  is  not  in- 
nate, but  acquired;  derived,  not  from  within, 
but  from  witbout — Yet,  says  the  faithful  and 
true  Witness,  "  From  within,  out  of  the  heart 
of  men,  proceed  evil  thoughts,  adulteries,  for- 
nications, murders,  thefts,  covetousness,  wick- 
edness, deceit,  lasciviousness,  an  evil  eye, 
blasphemy,  pride,  foolishness :  all  these  evil 
things  come  from  within,  and  defile  the  man." 
Hence, 

No  outward  forms  can  make  us  clean — 
The  leprosy  lies  deep  within." 

And  we  must  be  pure  in  heart.  How  is  this 
to  be  ascertained  ?  By  our  deliverance  from 
the  love  of  sin.  The  love  of  sin  defiles  even 
more  than  the  practice.  But  every  man  that 
is  renewed  in  the  spirit  of  his  mind  not  only 
avoids  sin,  but  hates  it  He  feels  it  to  be  his 
burden  and  his  grief.  And,  while  any  of  the 
abomination  continues  adherent  to  him,  he 
exclaims,  O  wretched  man  that  I  am  !  who 
thall  deliver  me  from  the  body  of  this  death? 
Thirdly.  This  purification  is  connected 
with  salvation — "  Wash  thine  heart  from 
wickedness,  that  thou  mayest  be  saved."  It 
n  necess  irv  to  salvation.     Without  holiness 


no  man  shall  see  the  Lord.  The  unnghteoui 
shall  not  inherit  the  kingdom  of  God.  Indeed, 
in  such  a  state,  and  with  such  a  disposition, 
NJie  enjoyment  of  heaven  is  as  impossible  ap 
the  attainment.  The  exclusion,  therefore,  L 
not  arbitrary,  but  unavoidable. — It  will  cer- 
tainly terminate  in  salvation.  This  is  not 
only  fully  implied  in  the  declaration,  but  it 
is  made  the  matter  of  express  promise — "  Let 
the  wicked  forsake  his  way,  and  the  unright- 
eous man  his  thoughts,  and  let  him  return 
unto  the  Lord,  and  he  will  have  mercy  upon 
him ;  and  to  our  God,  for  he  will  abundantly 
pardon." — It  is  a  part  of  salvation.  The 
man  who  has  experienced  it  is  not  only  an 
heir,  but  a  subject  of  the  blessedness.  He 
has  not,  indeed,  the  perfection  of  the  thing, 
but  he  has  more  than  the  title  and  the  pledge 
— he  has  the  beginning.  Being  made  free 
from  sin,  and  become  the  servant  of  God,  he 
has  his  fruit  unto  holiness,  and  the  end  ever- 
lasting life. 


OCTOBER  28. 

"  If  any  man  love  God,  the  same  is  known  of 
him." — 1  Cor.  viii.  3. 

There  is  nothing  so  mortifying  to  men  as 
inattention  and  neglect.  Many  would  rather 
be  hated  than  neglected.  The  one  implies, 
that  they  are  deemed  something ;  the  othc  r 
shows,  that  they  are  considered  as  beneath 
notice.  Hence  we  are  anxious  to  be  known 
of  our  fellow-creatures ;  especially  of  those 
who  are  placed  above  us — and  can  take  us 
by  -the  hand — and  raise  us  up — and  put  us 
forward  in  life.  Yet,  as  men  of  low  degree 
are  vanity,  so  men  of  high  degree  are  a  lie. 
After  all  our  servile  attentions  and  compli- 
ances, we  are  never  sure  of  gaining  their  re- 
gard— And  if  gained,  what  could  even  their 
zeal  do  for  us  in  our  roost  important  inter- 
ests? Let  us  turn  our  anxiety  another  way. 
Let  us  sanctify  it.  Let  us  make  it  the  me- 
dium of  our  happiness.  Let  us  be  concern- 
ed to  please  God.  Then  we  shall  be  sure  tc 
succeed ;  and  success  will  be  every  thing 
For  in  his  favour  is  life — "  If  any  man  lovfl 
God,  the  same  is  known  of  him." 

This  knowledge  being  spoken  of  as  the 
highest  privilege,  it  must  intend  much  more 
than  a  mere  acquaintance  with  the  subjects 
of  it :  for,  thus,  all  are  known  of  him. 

The  least  thing  intended  is  discernment. 
The  Lord  knows  their  condition.  Knows  all 
their  walking  through  this  great  wilderness. 
Knows  all  their  trials.  Knows  the  pressure 
of  every  burden  they  bear.  Knows  their 
frame,  and  remembers  that  they  are  dust 
He  perceives  all  their  dangers.  Their  ene- 
mies may  plot  against  them ;  but  they  do  it 
in  the  sight  of  their  Father  and  Friend.  And, 
as  to  their  persons,  the  Lord  knoweth  them 
that  are  his.  He  never  overlooks  them  in  the 


OCTOBER  29. 


297 


crowd.  If  there  was  only  one  of  them  in  a 
village,  or  city,  or  nation;  he  would  have  his 
eye  upon  him.  However  misrepresented  and 
reproached,  he  recognizes  them  as  upright 
Defore  him.  However  obscure  their  condi- 
tion, he  views  them  as  the  excellent  of  the 
earth.  However  iittle  their  faith,  he  watches 
the  tears  with  which  they  cry,  Lord,  I  be- 
lieve; help  thou  mine  unbelief.  However 
encompassed  with  infirmities,  which  some- 
times perplex  others,  He,  who  knows  what 
is  the  mind  of  the  spirit,  knoweth  that  they 
love  him.  Wo  can  only  judge  of  motives  by 
actions.  But  God  judges  of  actions  by  mo- 
tives. He  seeth  the  heart;  inconsequence 
of  which,  in  estimating  the  services  of  his 
people,  he  admits  into  the  amount  not  only 
all  they  do,  but  all  they  design  to  do,  and 
wish  to  do,  when  they  are  hindered ;  and  ac- 
cepts them  according  to  what  they  have,  and 
not  according  to  what  they  have  not  Even 
this  is  a  source  of  satisfaction  to  the  Chris- 
tian. 

But  this  knowledge,  also,  takes  in  appro- 
bation. The  Lord  knoweth  the  way  of  the 
righteous. — So  he  does  the  way  of  the  un- 
godly. But  the  meaning  is,  he  approves  it; 
he  commends  it.  The  Lord  taketh  pleasure 
in  them  that  fear  him ;  in  them  that  hope  in 
his  mercy.  He  regards  them,  with  compla- 
cency, as  the  work  of  his  own  hands.  He 
esteems  them  as  his  jewels;  his  bride,  his 
offspring.  Their  prayer  is  his  delight ;  their 
alms,  the  odour  of  a  sweet  smell.  Approba- 
tion must  be  valued  according  to  the  condi- 
tion and  character  of  the  being  from  whom  it 
comes.  It  would  be  a  reproach  to  pass  for  the 
favourite  of  Satan.  The  first  Christians  would 
also  have  deemed  the  friendship  of  the  world 
no  recommendation :  for  they  were  satisfied 
to  say,  "The  world  knoweth  us  not;  because 
it  knew  him  not."  A  great  personage  reflects 
a  lustre  upon  a  near  object :  a  person  would 
be  ambitious  to  be  seen  intimate  with  the 
king.  And  to  live  in  the  affections  of  the  wise 
and  good,  says  a  fine  writer,  is  like  breathing 
in  an  eastern  spice  grove.  What  a  dignity  is 
it,  then,  to  walk  with  God  1  What  a  blessed- 
ness to  hear  Him  say,  "  Since  thou  wast  pre- 
cious in  my  sight,  thou  hast  been  honour- 
able, and  I  have  loved  thee !"  And  what  shall 
be  done  for  the  man  whom  the  King  of  kings 
delighteth  to  honour  1 

For  this  knowledge  is  acknowledgment. 
The  Apostle,  admonishing  the  Thessalonians, 
says,  "  Know  them  that  labour  among  you, 
and  are  over  you  in  the  Lord" — that  is,  own 
them  with  respect ;  and  verbally  and  practi- 
cally treat  them  as  their  office  requires.  Thus 
God  claims  his  people.  He  owns  them  in  the 
dispensations  of  his  providence,  and  in  the 
agency  of  his  grace.  He  signalizes  them  in 
life.  He  does  it  often  more  peculiarly  in 
death :  so  that  his  saints  are  joyful  in  glory, 
and  shout  aloud  upon  their  beds ;  and  induce 
•2P 


their  very  enemies  to  exclaim,  Let  me  die 
the  death  of  the  righteous,  and  let  my  last 
end  be  like  his !  But,  above  all,  they  shall  be 
mine,  saith  the  Lord,  in  that  day,  when  1 
make  up  my  jewels.  He  will  confess  them 
before  the  assembled  earth  and  heavens ;  and 
place  them  nearer  the  throne  than  angels. 

Of  what  importance,  then,  is  the  love  of 
God !  And  how  carefully  should  we  inquire, 
whether  it  be  shed  abroad  in  our  hearts!  No- 
thing can  be  a  substitute  for  this  affection. 
Without  it,  our  knowledge,  our  gifts,  our 
faith  itself,  are  vain.  If  we  have  any  thing 
like  devotion,  it  is  formality.  If  we  have 
peace,  it  is  delusion.  If  we  have  safety,  it  is 
a  refuge  of  lies.  And  though  we  may  go  to 
the  very  door  of  heaven,  and  knock,  and  say, 
Lord,  Lord,  open  unto  us — he  will  profess, 
"  I  never  knew  you — Depart." 


OCTOBER  29. 

"  In  the  day  of  my  trouble,  I  -will  call  upon 
tliee." — Psalm  lxxxvi.  7. 

This  was  the  language  of  David.  David 
was  a  king,  and  a  saint  He  was  pre-emi- 
nently great  and  good.  Yet  neither  does  his 
rank  or  his  godliness  exempt  him  from  trou 
ble. 

But  it  is  well  to  see  what  such  a  man  doe? 
when  trouble  cometh  upon  him.  And  here 
we  have*  his  resolution :  "  In  the  day  of  mj 
trouble  I  will  call  upon  thee." 

This  was  the  wisest  thing  he  could  do;  ano 
it  is  the  best  thing  we  can  do.  For,  first 
Prayer  is  enjoined  upon  us  in  trouble.  The 
will  of  God  is  our  rule.  And  who  can  be  ig- 
norant of  his  command  ?  Who  has  not  read, 
"  Is  any  afflicted  1  Let  him  pray  V 

Secondly.  Prayer  is  the  design  of  trouble. 
He  does  not  afflict  willingly,  or  grieve  the 
children  of  men.  He  has  an  end,  worthy  his 
wisdom  and  his  goodness,  to  answer  by  every 
trial.  It  is  to  bring  us  to  himself;  and  to 
bring  us  nearer  to  himself.  It  is  to  quicken 
us  to  pray  more  frequently,  more  earnestly — 
"  I  will  go  and  return  to  my  place,  till  they 
acknowledge  their  offence  and  seek  my  face 
— In  their  affliction  they  will  seek  me  early." 

Thirdly.  Prayer  is  the  evidence  that  trou- 
ble is  sanctified.  It  is  a  great  thing  not  to 
lose  a  trial.  A  trial  is  never  neutral  in  its 
effect  It  always  injures,  or  improves.  It  is 
worse  t!)an  nothing  when  it  sends  us  to  the 
creature,  either  in  a  way  of  accusation  or  re- 
lief But  when  we  turn  to  him  that  smiteth 
us ;  and  acknowledge  that  his  judgments  are 
right;  and  cast  ourselves  at  his  feet  resolved, 
if  we  perish,  there  to  die;  we  need  not  pay, 
with  Job,  "  I  am  afraid  of  all  my  sorrows ;" 
but  confess,  with  David,  "  It  is  good  for  me 
that  I  have  been  afflicted." 

Fourthly.  Prayer  is  the  solace  of  trouble. 
There  is  some  relief  in  tears,  and  therefore 


258 


OCTOBER  30. 


nature  is  provided  with  them.  It  eases  and 
soothes  the  bursting  heart,  to  pour  our  grief 
into  the  ear  of  a  friend ;  who  having  rejoiced 
when  we  rejoiced,  will  weep  when  we  weep. 
But  how  good  is  it  to  draw  near  to  God !  How 
delightful  is  it,  like  Job,  to  pour  out  our  tears 
unto  him :  and  resemble  the  child  that  sobs 
himself  asleep  in  his  mother's  arms,  and  on 
his  mother's  breast !  "  A  glorious  high  throne 
from  the  beginning,"  says  the  Church,  "  has 
been  the  place  of  our  sanctuary."  A  temple 
that  no  evil  enters ;  an  asylum  that  no  enemy 
invades — There  the  wicked  cease  from  trou- 
bling ;  and  there  the  weary  are  at  rest. 

Fifthly.  Prayer  is  the  medium  of  our  deli- 
verance from  trouble.  For  this  release,  we 
are  allowed  to  be  concerned.  But  we  must 
seek  it  from  God.  And  in  doing  this,  we  have 
not  only  his  power  to  encourage  us — and  no- 
thing is  too  hard  for  him ;  but  his  goodness 
and  love ;  and  like  as  a  father  pitieth  his  chil- 
dren, so  the  I^ord  pitieth  them  that  fear  him. 
Yea,  more:  we  have  his  faithfulness  and 
truth ;  that  we  shall  not  seek  him  in  vain. 
He  has  engaged  to  appear  to  our  joy ;  in  his 
own  time  and  way.  He  has  bound  himself; 
and  put  the  bond  into  our  hand :  and  we  can 
produce  it ;  and  plead  it ;  and  be  surer  of  the 
fulfilment,  than  we  are  of  the  continuance  of 
heaven  and  earth — For  heaven  and  earth 
shall  pass  away,  but  his  word  shall  not  pass. 
Here  it  is — "Call  upon  me  in  the  day  of 
trouble,  and  I  will  deliver  thee,  and  thou  shalt 
glorify  me."  "  Because  he  hath  set  his  love 
upon  me,  therefore  will  I  deliver  him ;  I  will 
set  him  on  high,  because  he  hath  known  my 
name.  He  shall  call  upon  me,  and  I  will  an- 
swer him :  I  will  be  with  him  in  trouble ;  I 
will  deliver  him,  and  honour  him." 


OCTOBER  30. 

"  Messiah  the  Prince." — Dan.  ix.  25. 

This  is  not  the  only  character  of  the  Mes- 
siah. But  we  must  connect  it  with  every  re- 
presentation we  have  of  him ;  that  his  glory 
may  not  be  injured  by  his  condescension;  nor 
his  authority  diminished  by  his  kindness.  Is 
he  exalted  at  the  right  hand  of  God  1  It  is, 
to  be  "  a  Prince,"  as  well  as  "  a  Saviour." 
Is  he  a  Priest  1  He  is  "  a  Priest  upon  his 
throne." 

How  is  this  Prince  designated  1 
He  is  "  the  Prince  of  the  kings  of  the 
earth."  They  often  think  little  of  him ;  and, 
imagining  themselves  their  own,  say,  Who  is 
Lord  over  us?  But  wherein  they  deal 
proudly,  he  is  above  them.  They  are  all 
raised  by  his  power.;  they  are  all  controlable 
by  his  will ;  they  are  all  subservient  to  his 
designs ;  they  are  all  amenable  to  his  tribu- 
nal. Hence  his  avowal — "By  me  kings 
reign ;  and  princes  decree  justice.  By  me 
princes  rule,  and  nobles,  even  all  the  judges 


of  the  earth."  Hence  the  admonition — "  Be 
wise  now  therefore,  O  ye  kings :  be  instruct- 
ed, ye  judges  of  the  earth.  Serve  the  Lord 
with  fear,  and  rejoice  with  trembling.  Kiss 
the  Son,  lest  he  be  angry,  and  ye  perish  from 
the  way,  when  his  wrath  is  kindled  but  a  lit- 
tle. Blessed  are  all  they  that  put  their  trust 
in  him." 

He  is  "  the  Prince  of  Peace."  He  came 
to  mediate  between  heaven  and  earth :  and 
we  are  reconciled  unto  God  by  the  death  of 
his  Son.  Men  talk  of  making  their  peace 
with  God.  If  our  tears,  or  works,  or  alms, 
could  have  availed  for  this  purpose,  the  world 
would  never  have  witnessed  the  sufferings  of 
Christ  But  he  made  peace  by  the  blood  of 
his  Cross.  One  died  for  all — And  he  was 
more  than  all.  The  value  of  his  sacrifice  was 
infinite :  and  every  end  that  could  have  been 
answered  by  the  destruction  of  a  world  of 
sinners,  has  been  equally  and  better  answer- 
ed by  the  death  of  the  Saviour.  Nothing 
will  effectually  satisfy  an  awakened  con- 
science, but  what  satisfied  the  justice  of  God. 
Yet,  surely  this  will  suffice  !  When,  there- 
fore, it  is  apprehended  and  applied  by  faith, 
we  enter  into  rest ;  and  feel  a  peace  within 
which  passeth  all  understanding.  By  his 
grace,  too,  he  reconciles  us  to  our  duty  and 
to  our  condition.  He  frees  us  from  those 
anxieties  and  fears  which  an  idolatrous  re- 
gard to  creatures  excites :  and  enables  us  to 
be  careful  for  nothing,  by  casting  all  our  care 
upon  him,  who  careth  for  us.  Also,  by  sub- 
duing our  pride  and  selfishness,  by  which 
alone  corne  contention ;  and  inspiring  us  with 
love,  the  bond  of  perfectness,  we  live  in  har- 
mony with  our  fellow-creatures.  Yea,  we 
are  in  league  with  the  stones  of  the  field ; 
and  the  beasts  of  the  field  are  at  peace  with 
us. 

He  is  "the  Prince  of  Life."  Other 
princes,  however  powerful,  are  mortal :  and 
this  is  a  reason  why  we  should  not  put  our 
trust  in  them :  their  breath  goeth  forth,  they 
return  to  their  dust :  in  that  very  day  their 
thoughts  perish.  But  Jesus  liveth  for  ever : 
and  because  he  lives,  his  people  live  also. 
Other  princes,  while  they  are  living  them- 
selves, cannot  impart  life  to  others — though, 
alas !  they  often  take  it  away ;  and  sacrifice 
thousands  of  their  subjects  to  their  own  lusts. 
But  Jesus  had  not  only  life  in  himself,  but 
came  that  wp  might  have  lijfe :  and  have  it  • 
more  abundantly.  He  procured,  and  he  com- 
municates, and  sustains  a  life  superior  to  that 
of  Adam  in  Paradise,  and  to  that  of  angels  in 
glory.  This  is  the  promise  that  God  hath 
promised  us,  even  eternal  life.  And  this  life 
is  in  his  Son.  He  therefore  that  hath  the 
Son  hath  life ;  and  he  that  hath  not  the  Son 
hath  not  life. 

He  has  other  designations ;  and  all  come 
short  of  his  praise.  But  these  are  sufficient 
to  show  how  safe  and  how  happy  all  they  are 


OCTOBER  31. 


299 


Who  have  become  his  subjects.  It  was  a  fine 
compliment  that  Hiram  paid  Solomon,  when 
he  said,  "  Surely,  because  the  Lord  loved 
Israel,  therefore  made  he  thee  king  over 
them."  How  much  more  has  God  shown  his 
goodness  to  his  people,  in  setting  this  King 
upon  his  holy  hill  of  Zion  i  Let  the  cnildren 
of  Zion  be  joyful  in  their  King.  Let  them 
make  their  boast  in  the  Lord;  and  in  his 
righteousness  be  exalted. 

Let  them  also  be  concerned  to  approve 
themselves  wise,  and  good,  and  loyal  sub- 
jects, to  the  best  of  Princes :  so  that,  instead 
of  disgracing  him,  they  may  be  to  him  for  a 
name  and  a  praise  among  all  those  who  shall 
hear  of  so  great  a  people. 

But  wo  to  those  who  reject  his  sceptre. 
As  for  these  mine  enemies  who  would  not 
that  I  should  reign  over  them,  bring  them 
forth  and  slay  them  before  me. 


OCTOBER  31. 

"  Prayer  shall  be  made  for  him  continually" 
Psalm  lxxii.  15. 

We  are  not  only  to  pray ;  but  to  pray  with- 
out ceasing.  We  are  not  only  to  pray  for 
ourselves ;  but  for  others.  We  are  to  pray 
for  kings,  and  all  that  are  in  authority ;  for 
ministers;  for  all  saints;  for  even  our  ene- 
mies, who  despitefully  use  us  and  persecute 
us ;  and,  what  may  seem  strange — we  are  to 
pray  for  Jesus  Christ  "  Prayer  also  shall  be 
made  for  him  continually." 

Is  prayer  then  necessary  for  him  ?  Is  he 
not  above  the  reach  of  danger,  pain,  and 
want  ?  Yes.  He  who  once  had  not  where  to 
lay  his  head,  has  all  power  in  heaven  and  in 
earth :  he  dieth  no  more;  death  hath  no  more 
dominion  over  him.  The  meaning,  therefore, 
cannot  be,  that  prayer  should  be  continually 
made  for  him  personally ;  but  relatively.  Ow- 
ing U>  the  interest  he  has  in  certain  objects ; 
what  is  done  for  them  is~3one  for  himself; 
and  so  he  esteems  it  We  therefore  pray  for 
him,  when  we  pray  for  his  ministers;  his  or- 
dinances; his  Gospel;  his  Church — in  a 
word,—  his  cause.  David,  therefore,  exem- 
plifying what  he  had  foretold,  immediately 
breaks  forth  and  says—"  And  blessed  be  his 
glorious  Name  for  ever:  and  let  the  whole 
earth  be  filled  with  his  glory.  Amen,  and 
amen.  The  prayers  of  David  "the  son  of  Jesse 
are  ended." 

But  what  should  we  pray  for  on  his  behalf  J 
Our  prayers  should  vary  with  the  state  of  his 
cause :  but  we  should  always  bear  four  things 
upon  our  minds.  First  The  degree  of  its 
resources ;  that  there  be  always  a  sufficiency 
of  suitable  and  able  instruments  to  carry  on 
the  work — To  this  the  Saviour  himself  di- 
rects us :  "  The  harvest  truly  is  great ;  but 
the  labourers  are  few :  pray  ye  therefore  the 
Lord  of  the  harvest  that  he  would  send  forth 


labourers  into  his  harvest" — Secondly.  The 
freedom  of  his  administration  ;  that  whatever 
opposes  or  hinders  its  progress  may  be  re- 
moved. "Pray  for  us,"  says  the  Apostle, 
"  that  the  word  of  the  Lord  may  have  free 
course  and  be  glorified."  Thirdly.  The  diffu- 
sion  of  its  principles ;  that  they  may  become 
general  and  universal;  spreading  through 
every  family,  neighbourhood,  and  province  anr 
realm.  So  prayed  of  old  even  the  pious  Jew : 
"  That  thy  way  may  be  known  on  earth ;  thy 
saving  health  among  all  nations.  Let  the  peo- 
ple praise  thee,  O  God ;  yea,  let  all  the  people 
praise  thee." — Fourthly.  The  increase  of  its 
glory,  as  well  as  its  extent ;  that  it  may  abound 
more  in  wisdom,  purity,  spirituality,  charity, 
and  zeal :  that  the  light  of  the  moon  may  be  as 
the  light  of  the  sun ;  and  the  light  of  the  sun 
be  seven-fold  as  the  light  of  seven  days ;  that 
for  brass,  he  would  bring  gold ;  and  for  iron, 
silver;  and  for  wood,  brass;  and  for  stones, 
iron.  Thus,  they  that  make  mention  of  the 
Lord  are  to  "  give  him  no  rest" — not  only 
until  he  "  establish" — but  "  make  Jerusalem 
upraise  in  the  whole  earth." 

But  why  should  we  be  concerned  to  pray 
for  Him  ? — Consistency  requires  it  We  are 
the  professors  of  Christ.  We  profess  to  be 
his  servants — but  can  we  be  wise  and  good 
servants,  if  we  are  neglectful  of  our  Master's 
affairs  ?  We  profess  to  be  his  subjects — but 
can  we  be  loyal  subjects,  if  we  are  indiffer- 
ent to  the  glory  of  our  Sovereign?  We 
profess  to  be  his  friends — but  can  we  be  true 
and  faithful  friends,  unless  we  make  his  inter- 
ests our  own ;  mourn  over  his  dishonour,  and 
rejoice  in  his  prosperity? — Benevolence  re- 
quires it.  The  Gospel  is  the  greatest  of  all 
blessings  to  the  children  of  men.  Wherever 
it  enters,  the  wilderness  and  the  solitary 
place  is  made  glad,  and  the  desert  rejoices 
and  blossoms  as  the  rose.  It  is  the  power  of 
God  to  salvation  to  every  one  that  believeth ; 
and  where  it  does  not  save  the  soul,  it  yields 
a  thousand  advantages  to  the  community. 
Who  would  not  wish  him  success  ?  His 
career  is  the  march  of  truth,  and  righteous- 
ness and  peace.  He  makes  the  widow's 
heart  to  sing  for  joy.  In  him  the  fatherless 
findeth  mercy. 

"Blessings  abound  where'er  He  reigns : 
The  pris'ner  leaps  to  lose  his  chains ; 
The  weary  find  eternal  rest; 
And  all  the  sons  of  want  are  blest." 

— Gratitude  requires  it  How  much  do  we  owe 
him  !  When  we  consider  what  he  has  done, 
is  doing,  and  will  do,  for  us ;  all  we  are,  and 
all  we  have,  appear  to  be  his,  by  a  thousand 
claims ;  and  nothing  can  equal  our  vileness, 
if  we  are  not  led  hourly  to  ask,  What  shall  1 
render  unto  the  Lord  for  all  his  benefits? 
Lord,  what  wilt  thou  have  me  to  do? 

But  what  reason  have  w  e  to  conclude  that 
these  prayers  for  him  will  be  heard  ?  Much 
every  way.  The  prayers  indeed  even  of  jrood 


300 


NOVEMBER  1. 


men,  are  not  always  answered.  Sometimes 
they  know  not  what  they  ask.  And  when 
they  implore  what  would  prove  evil,  God's 
wisdom  and  kindness  lead  him  to  refuse.  But 
whatsoever  we  ask  according  to  his  wdl,  he 
heareth  us.  And  has  he  not  commanded  us 
to  pray,  that  his  kingdom  may  come  ?  Has 
he  not  promised  it ?  Is  not  the  grand  condi- 
tion fulfilled — "  When  thou  shalt  make  his 
soul  an  offering  for  sin,  he  shall  see  his  seed ; 
he  shall  prolong  his  days ;  and  the  pleasure  of 
the  Lord  shall  prosper  in  his  hands'!"  Can 
his  death  be  unavailable  1  Can  the  engage- 
ments of  the  everlasting  covenant  be  made 
void  ?     We  cannot  pray  for  him  in  vain. 

But  what  is  necessary  to  evince  that  our 
praying  for  him  is  sincere?  For  there  is 
much  prayer  that  is  a  mere  mockery  of  God. 
Out  of  their  own  mouths  many  will  be  con- 
demned hereafter :  and  they  would  feel  them- 
selves condemned  already,  were  it  not  that 
the  heart  is  deceitful  above  all  things,  as  well 
ss  desperately  wicked.  A  man  prays  to  re- 
deem his  time,  and  to  have  his  conversation 
in  heaven ;  and  goes  and  sits  in  a  place  of 
dissipation  for  the  answer.  A  father  prays 
for  the  salvation  of  his  child  ;  and  does  all  in 
his  power  to  leave  him  affluent;  and  sur- 
rounded with  temptations  that  render  his  con- 
version a  miracle.  A  third  prays  to  be — 
condemned;  for  he  prays,  Forgive  us  our 
trespasses,  as  we  forgive  them  that  trespass 
against  us:  and  he  is  implacable. — When  a 
man  sincerely  desires  a  thing,  in  proportion 
as  he  desires  it,  he  will  seek  after  it;  and  use 
all  the  means  placed  within  his  reach  to  ob- 
tain it.  When,  therefore,  a  person  professes 
a  great  concern  for  a  thing,  and  neglects 
whatever  is  necessary  to  it,  we  make  no 
scruple  to  tax  him  with  folly  or  falsehood. 
Let  us  do,  in  religious  matters,  what  we  do 
in  other  cases — Let  us  judge  of  our  faith,  by 
our  practice ;  and  of  our  hearts,  by  our  lives. 

What  then,  you  say,  must  we  do  to  prove 
that  our  prayers  in  the  cause  of  Christianity 
are  sincere  1  Do !  Some  of  you  should  come 
forward  and  offer  go  to  forth  as  missionaries. 
What  hinders  1  Nothing  in  your  condition : 
nothing  in  your  connexions.  Nothing  but 
the  love  of  ease  ;  and  the  fear  of  suffering ; 
and  the  want  of  the  spirit  of  the  prayer — 
Arise,  O  Lord,  and  plead  thine  own  cause. 
Do !  Live  for  him.  All  cannot  go  abroad. 
But  al!  have  a  sphere  in  which  they  may  be 
useful.  They  may  hold  forth  the  word  of 
life,  by  their  temper  and  conversation. — Do ! 
Employ  all  your  influence  with  others;  pro- 
voking them  to  love  and  to  do  good  works. — 
Do !  Give  according  to  your  opportunity  and 
ability — exercising  self-denial,  to  enlarge  your 
a'fility.  Read  the  whole  verse  of  our  text — 
'  And  he  shall  live,  and  to  him  shall  be  given 
of  the  gold  of  Sheba:  prayer  also  shall  be 
made  for  him  continually ;  and  daily  shall  he 
bepiaised." 


NOVEMBER  1. 
"  Ho-w  readest  thou." — Luke  x.  2C. 

It  is  well  to  be  able  to  read.  Thousanda 
are  not ;  and  so  cannot  thus  agreeably  fill  up 
their  leisure  moments ;  nor  improve  their 
minds  by  the  written  communications  of 
others.  But  whatever  a  thing  be  in  itself, 
the  use  we  are  to  make  of  it,  is  to  determine, 
whether  it  be  to  us,  good  or  evil ;  a  blessing 
or  a  curse. 

Some  will  lament  for  ever,  that  they  were 
taught  to  read.  They  never  improved  sc 
great  a  talent.  Yea,  they  perverted  and 
abused  it.  They  read  books  which  under- 
mined their  principles,  defiled  their  imagina- 
tions, and  demoralized  their  lives.  But  others 
are  thankful  for  such  an  attainment.  It  has 
afforded  them  not  only  gratification,  and  profit; 
but  spiritual  improvement,  and  consolation. 
One,  in  reading,  has  been  converted  from  the 
error  of  his  ways.  Another,  has  been  guided 
in  his  experimental  and  practical  doubts  and 
difficulties.  A  third,  has  been  revived  while 
walking  in  the  midst  of  trouble. 

And  if  this  has  been  the  case  while  reading 
other  books,  how  much  more  while  reading 
the  Scriptures  of  truth.  This  volume  you 
are  bound,  above  all  other  books,  to  read.  It 
is  your  duty.  It  is  your  privilege — But  how 
readest  thou 7     How  ought  you  to  read  it? 

First.  You  ought  to  read  it  as  the  dictates 
of  Inspiration.  You  do  not,  perhaps,  deny,  or 
question  this ;  but  you  ought  actually  and  fre- 
quently to  impress  the  mind  with  it;  that 
when  you  open  these  pages,  you  may  say,  "  I 
will  hear  what  God  the  Lord  will  speak." 
"  Speak,  Lord ;  for  thy  servant  heareth."  The 
Apostle  admonishes  the  Hebrews  not  to  turn 
away  from  him  that  speaketh  from  heaven. 
He  does  not  say,  who  spake — but  who  speak- 
eth. The  address  is  to  be  considered  as  im- 
mediate. It  is  so  to  us,  as  well  as  to  those 
who  originally  heard  it.  Had  it  been  just 
written,  it  could  have  had  no  more  authority, 
and  have  been  no  more  deserving  of  atten- 
tion than  now.  How  much  depends  upon 
this  advice !  For  as  we  receive  the.  word,  so 
shall  we  be  affected  by  it.  If  we  regard  it  as 
false,  it  will  produce  no  result.  If  as  human, 
it  will  influence  as  human.  But  if  divine,  it 
will  operate  divinely.  Hence  says  the  Apos- 
tle to  the  Thessalonians ;  "For  this  cause 
also  thank  we  God  without  ceasing,  because, 
when  ye  received  the  word  of  God  which  ye 
heard  of  us,  ye  received  it  not  as  the  word  of 
men,  but  as  it  is  in  truth,  the  word  of  God, 
which  effectually  worketh  also  in  you  that 
believe." 

Secondly.  Let  him  that  readeth,  under- 
stand. The  Eunuch,  returning  from  Jerusa- 
lem in  his  chariot,  was  reading ;  and  reading 
even  the  prophecies  of  Isaiah ;  but  Philip  said 
to  him,  "  Understandest  thou  what  thou 
readest  ?"   To  know  the  meaning  of  the  Scrip- 


NOVEMBER  2. 


301 


lines,  it  is  a  good  thing  to  read  on,  till  we 
come  to  the  end  of  a  paragraph  or  subject, 
regardless  of  the  divisions  in  chapters  and 
/erses.  These  breaks  are  useful,  and  they 
are  generally  made  in  their  proper  places; 
but  not  always:  in  consequence  of  which,  the 
sense  is  injured  or  darkened,  by  the  writer's 
closing  before  he  has  finished ;  or  commenc- 
ing something  in  the  middle  of  the  argument 
— Neither  should  we  lay  too  much  stress  on 
a  particular  word  or  phrase ;  but  be  guided  by 
the  natural  current  of  the  passage ;  and  endea- 
vour always  to  apprehend  what  is  the  present 
design  of  the  sacred  writer.  Here  good  com- 
mon sense  will  often  do  more  than  the  learned 
affectations  of  expositors,  who  frequently  elude 
the  solution  of  a  difficult  text;  and  throw 
doubts  into  a  clear  one.  While  we  ought  to 
avail  ourselves  of  every  assistance  from  the 
labours  of  others ;  and,  above  all,  to  exercise 
our  own  minds;  we  must  be  humble  in  our 
inquiries,  and  feel  and  acknowledge  our  need 
of  divine  guidance,  to  lead  us  into  all  truth. 
"  Open  thou  mine  eyes,  that  I  may  see  won- 
drous things  out  of  thy  law."  So  prayed 
David — and  so  must  we — "  If  any  of  you  lack 
wisdom,  let  him  ask  of  God,  that  giveth  to  all 
men  liberally,  and  upbraideth  not ;  and  it  shall 
be  given  him."  Thus,  the  wayfaring  man, 
though  a  fool,  shall  not  err :  and  without  this, 
the  scholar  and  the  genius  will  for  ever  go 
astray.  The  great  impediment  to  divine 
knowledge  is  the  state  of  the  heart :  and  as 
soon  as  we  are  made  deeply  sensible  of  our 
need  of  what  the  Gospel  is  designed  to  afford : 
and  willing  to  be  saved  in  the  Lord's  own 
way ;  and  to  walk  so  as  to  please  him :  every 
thing  opens  easily  and  delightfully ;  and  the 
path  of  the  just  is  as  the  shining  light,  that 
shineth  more  and  more  unto  the  perfect  day. 
But  this  can  only  be  obtained  from  "  the  Spi- 
rit of  truth." 

Thirdly.  We  should  read  with  a  view  to 
self-application.  Instead  of  thinking  of  others 
— which  is  too  frequently  the  case — we 
should  think  of  ourselves ;  inquiring  how  it 
bears  upon  our  own  character  and  condition ; 
and  how,  as  Lord  Bacon  says,  it  comes  home 
to  our  own  businesses  and  bosoms.  If  I  read 
a  threatening — "  O  my  soul,  do  I  stand  ex- 
posed to  this  danger !"  If  I  read  a  promise 
— "  May  I  claim  this  blessing]"  If  I  read  a 
reproof  or  a  commendation — "  Am  I  censur- 
ed by  the  one  1  or  encouraged  by  the  other?" 
"  Lord,  what  wilt  thou  have  me  to  do]" 

Fourthly.  We  should  read  with  a  deter- 
mination to  reduce  what  we  read  to  experi- 
ence and  practice.  The  design  of  all  the 
instruction  contained  in  the  Scripture  is  to 
sear  upon  the  conscience  and  the  life.  The 
doctrine  is  not  only  according  to  grace,  but 
according  to  godliness.  If  ye  know  these 
things,  happy  are  ye  if  ye  do  them.  This  is 
the  way  to  increase  with  all  the  increase  of 
God.  To  him  that  hath  shall  be  given,  and 
2ti 


he  shall  have  more  abundantly.  If  a  man 
do  his  will,  he  shall  know  of  his  doctrine, 
We  may  apply  to  reading,  what  the  apostle 
James  has  said  of  hearing :  "  But  be  ye 
doers  of  the  word,  and  not  readers  only,  de- 
ceiving your  ownselves.  For  if  any  be  a 
reader  of  the  word,  and  not  a  doer,  he  is  like 
unto  a  man  beholding  his  natural  face  in  e 
glass:  for  he  beholdeth  himself,  and  goeth 
his  way,  and  straightway  forgetteth  what 
manner  of  man  he  was.  But  whoso  looketh 
into  the  perfect  law  of  liberty,  and  continueth 
therein,  he  being  not  a  forgetful  reader,  but 
a  doer  of  the  work,  this  man  shall  be  blessed 
in  his  deed." 


NOVEMBER  2. 

"  His  time  nj  the  flesh." — 1  Peter  iv.  X. 

"  Flesh"  is  not  to  be  taken,  here,  moral 
ly ;  but  physically.  It  is  not  here  used  to 
signify  our  corruption,  but  our  present  exist 
ence — as  when  Paul  says,  The  life  that  I 
now  live  "  in  the  flesh,"  I  live  by  the  faith 
of  the  Son  of  God.  It  intends,  therefore,  our 
life  while  in  the  body.  For  we  shall  not  be 
in  it  always — a  period  is  approaching  when 
the  dust  shall  return  to  the  earth  as  it  was, 
and  the  spirit  shall  return  unto  God  who 
gave  it. 

Our  "  time"  in  the  flesh  varies  in  circum- 
stances with  regard  to  individuals.  But  it 
has  four  general  characters  applicable  to  all 
the  human  race. 

First  It  is  chequered.  The  young  may 
look  forward  and  view  life  in  the  fascina- 
tions of  hope ;  and  the  aged  may  look  back, 
and  more  congenially  dwell  on  the  gloomy, 
than  on  the  cheerful :  and  the  same  man,  in 
the  hour  of  present  impression,  may  feel 
himself  too  much  elated,  or  too  much  depress- 
ed with  his  condition — but  the  truth  is  the 
same.  It  is  neither  a  paradisaical,  nor  a 
wilderness  scene.  It  is  neither  entirely  dark, 
or  light ;  but  intermingled  sunshine  and  shade. 
Who  ever  found  life  so  smooth  as  to  ha\e  no 
roughness]  And  who  ever  had  sickness 
without  ease]  or  sorrow  without  comfort1 
And  who  is  now  authorized  to  say,  To-mor 
row  shall  be  as  this  day,  and  much  more 
abundant]  or,  Mine  eye  shall  no  more  see 
good] 

Secondly.  It  is  short  And  short  not 
only  as  to  eternity,  and  the  ages  of  men  be- 
fore the  Flood;  but  absolutely  short  The 
general  duration  is  threescore  years  and  ten. 
But  much  of  this  is  nothing,  as  to  the  superioi 
purposes  of  our  being.  We  do  not  mean 
business :  this  may  not  only  be  rendered  con- 
sistent with  religion,  but  is  made  by  a  Chris- 
tian who  abides  with  God  in  his  calling,  a 
part  of  it — But  there  is  the  weakness  of  in- 
fancy, and  the  childhood  of  age.  There  aie 
the  deductions  of  needful  sleep,  and  allowed 


302 


NOVEMBER  3,  4. 


recreation,  and  unavoidable  intercourse.  It 
is  often  also  cut  short.  How  few  reach 
seventy  !  And  these  who  do,  commonly  look 
in  vain  to  find  any  of  the  associates  of  their 
youth  or  maturity.  Every  thing  expressive 
of  brevity  is  seized  by  the  sacred  writers  to 
hold  forth  the  brevity  of  our  time  in  the  flesh 
— a  flower ;  a  flood  ;  a  tale ;  a  dream ;  a 
vapour;  a  ship  before  the  wind;  an  eagle 
pouncing  on  his  prey — There  is  but  a  step 
between  us  and  death. 

Thirdly.  It  is  uncertain.  How  can  it  be 
otherwise,  when  we  consider  the  diseases 
and  accidents  to  which  we  are  continually 
exposed  1  and  the  feebleness  of  our  frame  1 
and  the  number  and  delicacy  of  the  organs 
of  which  the  body  is  composed  ]  Sixty  times 
every  minute,  as  our  pulse  tells  us,  the  ques- 
tion is  asked,  whether  we  shall  live  or  die. 
The  fool  in  the  Gospel  said,  I  have  much 
goods  laid  up  for  many  years;  soul,  take 
thine  ease,  eat,  drink,  and  be  merry :  but 
that  very  night  his  soul  was  required  of  him. 
Persons  just  ready  to  enter  connected  life, 
have  been  called  from  marriage  rites  to  at- 
tend funeral  solemnities.  The  owners  have 
been  just  ready  to  take  possession  of  a  new 
mansion,  but  have  been  carried  to  their  long 
home.  And  the  traveller,  starting  for  his 
journey,  has  gone  the  way  of  all  the 
earth. 

But.  fourthly.  It  is  important.  Yea,  all- 
important,  by  reason  of  its  relation  to  another, 
and  an  eternal  state.  It  is  not  only  an  intro- 
duction to  this  state — but  a  preparation  for  it. 
It  is  influentially  connected  with  it,  as  the 
sowing  with  the  harvest.  Our  thoughts, 
words,  and  actions,  are  the  seed ;  and  whatso- 
ever a  man  soweth,  that  shall  he  also  reap. 
The  present  is  the  only  season  of  obtaining 
justification  and  renovation :  a  title  to  heaven, 
and  a  meetness  for  it.  Noto  is  the  accepted 
time,  now  is  the  day  of  salvation. 

The  same  will  apply  to  our  doing  good,  as 
well  as  to  our  gaining  good.  Our  time  in 
the  flesh  is  the  only  season  in  which  we  can 
glorify  God,  and  serve  our  generation  !  What 
a  treasure  then  is  life !  And  how  concerned 
should  we  be  to  work  while  it  is  day,  seeing 
the  night  cometh  wherein  no  man  can  work ! 
In  this  one  article  the  saints  below  are  more 
privileged  than  the  saints  above  :  and  we  are 
persuaded,  that  those  who  have  entered  their 
rest  would  be  willing,  were  it  the  pleasure 
of  God,  to  come  down  and  re-enter  this  vale 
of  tears,  to  have  the  opportunities  of  useful- 
ness we  enjoy — who  can  be  candid  towards 
those  who  differ  from  us;  forgive  injuries; 
visit  and  relieve  the  afflicted;  spread  the 
Gospel;  teach  the  ignorant;  save  souls  from 
death,  and  hide  a  multitude  of  sins.  "  What- 
soever thy  hand  findcth  to  do,  do  it  with  thy 
might ;  for  there  is  no  work,  nor  device,  nor 
knowledge,  nor  wisdom  in  the  grave,  whither 
thou  jjoest." 


NOVEMBER  3. 


"  As    orroivful,  yet  al-way  rejoicing. 
2  Cor.  vi.  10. 

This  is  the  duty  ;  this  is  the  privilege  of 
the  Christian.  Whether  he  considers  and 
feels  himself  in  a  state  of  exile — or  warfare — 
or  perplexity— or  penury — or  varying  expe- 
rience— or  misapprehension  from  others ;  if 
"sorrowful,"  he  may,  and  he  ought  to  be 
able  to  say — "  Yet  alway  rejoicing." 

Though  dwelling  with  strangers  around, 

And  foreign  and  weary  the  land, 
I  homeward  to  Zion  am  bound — 

The  day  of  release  is  at  hand. 
Then,  Mesech  and  Kedar,  farewell, 

To  enter  my  welcome  abode : 
With  friends  and  with  angels  to  dwell, 

With  Jesus,  my  Saviour  and  God! 
Though  hourly  summon'd  to  arms, 

And  legions  against  me  combine, 
I'm  calm  in  the  midst  of  alarms, 

My  weapons  and  cause  are  divine. 
A  Captain  almighty  I  own; 

And  banner'd  by  faith  in  his  Name, 
I  shout,  ere  the  battle  is  won — 

I  more  than  a  conqueror  am! 

Perplexings  though  often  I  feel, 

And  mazy  the  paths  that  I  tread, 
My  God  has  been  leading  me  still, 

And  still  he  has  promised  to  lead. 
The  crooked  shall  all  be  made  straight, 

The  darkness  shall  beam  into  light ; 
I  have  but  a  moment  to  wait, 

And  faith  shall  be  turned  to  sight 
If  small  my  allotment  below, 

I  will  not  at  others  repine ; 
Their  joy  is  the  gilding  of  wo, 

Their  wealth  they  must  quickly  rpsifii. 
Though  poor,  how  much  richer  am  I! 

In  want  1  have  all  I  desire; 
My  treasures,  the  soul  can  supply, 

And  last  when  the  stars  shall  expire 

If,  weeping  and  fearing,  I  pass 

Through  changes,  in  state  and  in  frame, 
Yet,  constant  in  power  and  grace, 

My  Saviour  is  always  the  same. 
No  shadow  of  turning  he  knows, 

Whose  bliss  is  the  fountain  of  mine  : 
And  while  his  eternity  flows, 

My  happiness  cannot  decline. 

How  little  the  multitude  know, 

Or,  knowing,  how  little  they  prize, 
The  spring  whence  my  joys  ever  flow, 

Or  source  of  my  bitterest  sighs  ! 
But  both  the  dear  secret  reveal, 

That  Jesus  hath  soften'd  this  heart , 
And  soon  all  my  joys  will  fulfil, 

And  bid  all  my  sighing  depart. 


NOVEMBER  4. 

"Jesus  8aith  unto  him,  I  -will  come  and  tin., 
him" — Mat.  viii.  7. 

We  may  consider  these  words  as 
— An  answer  to  prayer.  And  let  us  observe 
whose  prayer  it  was.  He  never  said  to  the 
seed  of  Jacob,  Seek  ye  me  in  vain.  But  this 
centurion  was  an  alien  from  the  common- 
wealth of  Israel ;  a  Roman ;  a  Gentile.  Yet 
he  is  immediately  heard.  Whosoever  shall 
call  upon  the  name  of  the  Lord  shall  be 
saved.  For  there  is  no  difference  between 
the  Jew  and  the  Greek ;  for  the  same  Lord 
over  all  is  rich  unto  all  that  call  upon  him. 
Whoever  I  am,  let  me  therefore  applv  to 


NOVEMBER  5. 


303 


•Urn,  animated  by  the  assurance,  him  that 
cometh  unto  me,  I  will  in  no  wise  cast  out. 
Let  us  observe,  also,  what  prayer  it  was.  It 
was  not  a  prayer  for  the  petitioner  himself; 
but  for  another.  As  he  never  refused  any 
who  addressed  him  on  their  own  behalf ;  so 
he  never  refused  any  that  addressed  him  on 
the  account  of  others.  I^et  this  teach  and  en- 
courage us  to  pray  for  others.  Let  friends 
pray  for  friends ;  and  parents  for  their  chil- 
dren; and  masters  and  mistresses  for  their 
servants — We  are  commanded  to  pray  for  all 
men. 

We  may  consider  the  words  as  an  instance 
of  condescension.  He  was  fairer  than  the 
children  of  men ;  higher  than  the  kings  of 
the  earth.  All  the  angels  of  God  worshipped 
him.  Yet  no  sooner  is  his  goodness  im- 
plored, than,  in  a  moment,  he  is  ready  to  go 
and  stand  by  the  side  of  the  pallet  of  a  poor 
sick  slave ! — I  will  come  and  heal  him.  The 
master  was  very  humane  and  compassionate, 
or  he  would  not  have  taken  the  trouble  to 
send  to  our  Lord,  on  the  behalf  of  one  consi- 
dered so  much  below  him.  What  is  a  slave, 
to  many  an  owner  1  No  more  than  a  beast 
cf  burden.  David  found  an  Egyptian  in  the 
Seld,  who  had  eaten  no  bread  nor  drunk  any 
water  for  three  days  and  three  nights :  "  And 
David  said  unto  him,  To  whom  belongest 
thou  1  and  whence  art  thou  ?  And  he  said, 
I  am  a  young  man  of  Egypt,  servant  to  an 
Amalekite ;  and  my  master  left  me,  because 
three  days  agone  I  fell  sick."  A  wretch ! 
How  unlike  him  was  this  Centurion !  But 
he,  even  he,  is  surprised,  and  scarcely  knows 
how  to  accept  of  the  Saviour's  offer — Yea,  he 
even  deems  it  condescension  to  himself— I 
am  not  worthy  that  thou  shouldest  come  under 
my  roof.  And  shall  not  we  condescend  to 
men  of  low  estate  1  ¥  Did  not  he  that  made 
me  in  the  womb  make  him !  and  did  not  one 
fashion  us  in  the  womb  V 

We  may  consider  the  words  as  a  display  of 
power.  I  will  come  and  attend  him,  would 
be  the  language  of  a  friend.  I  will  come  and 
pray  with  him,  would  be  the  language  of  a  mi- 
nister. I  will  come  and  examine  his  case,  and 
see  if  I  can  afford  him  relief,  would  be  the 
language  of  the  physician.  But  Jesus  speaks 
like  himself— I  will  come  and  heal  him.  He 
knew  his  own  sufficiency.  And  the  Centu- 
rion knew  it.  It  was  the  principle  of  his  rea- 
soning—" Though  I  am  not  the  commander- 
in-chief,  but  a  subordinate  officer,  yet  it  is  not 
necessary  even  for  me  to  go  to  a  place,  in  or- 
der to  act.  My  word  is  enough — I  say  to 
one  of  my  soldiers,  Go,  and  he  goeth ;  to  ano- 
ther, Come,  and  he  cometh ;  and  to  my  ser- 
vant, Do  this,  and  he  doeth  it  How  much 
more,  O  Lord  !  are  all  creatures  and  events 
under  thy  control !  Thy  word  runneth  very 
swiftly.  Neither  disease  nor  death  can  with- 
stand it"  So  our  Saviour  understood  him. 
He  therefore  admired  him  and  said,  I  have 


not  found  so  great  faith;  no,  not  in  Israel. 
And  we  should  have  the  same  strong  confi- 
dence in  his  ability — That  he  is  mighty  to 
save — able  to  save  to  the  uttermost  them  that 
come  unto  God  by  him.  For- 

We  may  consider  the  words  as  affording 
an  emblem  of  the  salvation  of  the  sinner- 
Whatever  some  may  think  of  human  nature, 
we  are  fallen  creatures ;  we  are  spiritually 
diseased ;  and  there  is  no  Jiealth  in  us ;  and 
we  are  ready  to  perish ;  |^Vre  incapable  of 
recovering  ourselves;  bonne  says,  Lo!  I 
come — I  will  come  and  heal  him.  It  was  the 
design  of  his  coming  in  the  flesh — The  Son 
of  man  is  come  to  seek  and  to  save  that 
which  was  lost.  It  is  the  purpose  of  his 
coming  now  in  the  agency  of  his  grace — I 
will  bring  them,  says  he,  health  and  cure.  He 
heals  them  meritoriously,  by  his  stripes ;  effi- 
ciently, by  his  Spirit ;  instrumentally,  by  his 
word,  ordinances,  and  providences.  The  re 
covery  indeed,  he  is  pleased  to  carry  on  by 
degrees.  He  could,  by  one  application,  yea, 
by  one  volition,  remove  all  their  complaints . 
but  it  does  not  comport  with  his  wisdom.  His 
people,  therefore,  continue  his  patients ;  and 
are  no  more  than  convalescents  all  through 
life.  But  if  slow,  the  recovery  is  sure — No- 
thing can  elude  his  skill,  or  baffle  his  remedy. 
When  dying,  they  may  say,  with  Baxter, 
"Almost  well" — And  when  they  enter  In> 
manuel's  land,  the  inhabitants  shall  no  more 
say,  I  am  sick. 


NOVEMBER  5. 

"  This  God  is  our  God  for  ever  and  ever." 
Psalm  xlviii.  14. 

This  is  the  language  of  a  proprietary  in 
God.  And  it  is  founded  in  truth.  In  the  co- 
venant of  grace  established,  not  with  them, 
but  with  the  surety,  he  has,  so  to  speak,  made 
over  himself  to  his  people,  saying — I  will  be 
thy  God.  I  am  thine,  and  all  that  I  have ;  my 
perfections;  my  relations;  my  works;  my 
word ;  my  ordinances ;  my  dispensations.  1 
am  thy  salvation ;  to  thee  I  am  all  and  in  all. 
Hence  there  is  no  propriety  like  this,  not  only 
for  the  value  of  it,  but  the  reality  itself!  Just- 
ly speaking,  nothing  else  is  our  own.  Oui 
time  is  not  our  own.  Our  wealth  is  not  our  own. 
Our  children  are  not  our  own.  Our  bodies,  our 
souls  are  not  our  own — But  God  is  our  own- 
And  God,  even  our  own  God,  shall  bless  us. 

It  is  the  language  of  an  assured  proprietary. 
This  God  is  our  God.  The  relation  may  be 
known  and  claimed.  And  with  what  a  repe- 
tition does  David  express  it! — "I  will  love 
thee,  O  Lord,  my  strength.  The  Lord  is  my 
rock,  and  my  fortress,  and  my  deliverer ;  my 
God,  my  strength,  in  whom  1  will  trust ;  my 
buckler,  and  the  horn  of  my  salvation,  and 
my  high  tower."  Here  are  no  less,  in  a  few 
words,  than  eight  appropriations.    And  how 


304 


NOVEMBER  6. 


desirable  is  it  to  be  able  to  ascertain  and  ex- 
press our  own  interest  in  all  his  engage 
ments ! 

"  When  I  can  say,  my  God  is  mine, 
And  I  can  feel- thy  glories  shine, 
I  tread  the  world  beneath  my  feet, 
And  all  that  earth  calls  good  and  great"— 

Then  I  am  satisfied  with  his  goodness.  But 
can  the  thing  be  made  out? — and  how?  They 
mistake  wno  suppose  this  relation  results  from 
our  choosing  hJpK,and  giving  ourselves  to 
him.  We  do  this  indeed ;  but  it  is  by  his 
grace.  And,  in  us,  this  is  the  effect,  and  not 
the  cause.  But  as  it  is  the  effect,  it  is  there- 
fore the  evidence.  And  in  this  way  we  are 
to  trace  back  the  stream  to  the  fountain; 
making  our  calling,  and  thereby  our  election, 
sure.  If  we  have  chosen  him,  we  may  be  as- 
sured he  has  chosen  us ;  and  if  we  love  him, 
we  may  be  assured  he  loves  us:  for  one  is  the 
consequence  of  the  other — We  love  him,  be- 
cause he  first  loved  us.  , 

It  is  the  language  of  a  permanent  proprie- 
tary. This  God  is  our  God  for  ever  and  ever. 
Without  this,  the  blessedness  would  make  us 
miserable.  The  dearer  and  greater  a  treasure 
be,  the  more  alive  we  are  to  anxiety  and 
fear;  and  nothing  but  the  assurance  of  its 
safety  can  enable  us  cordially  to  enjoy  it.  No 
confidence  is  so  well  founded  as  the  Chris- 
tian's. Every  other  possession  is  precarious. 
Every  other  relation  is  breaking  up.  But  he 
may,  he  can  say,  "  I  am  persuaded  that  nei- 
ther death  nor  life,  nor  angels,  nor  principali- 
ties, nor  powers,  nor  things  present,  nor  things 
to  come,  nor  height,  nor  depth,  nor  any  other 
creature,  shall  be  able  to  separate  us  from  the 
love  of  God,  which  is  in  Christ  Jesus  our 
Lord." 

It  is  the  language  of  an  exulting  proprie- 
tary. Boasting  is  excluded  by  the  law  of 
faith.  But  what  boasting?  All  glorying  in 
ourselves;  but  not  in  God.  "My  soul,"  says 
David,  "  shall  make  her  boast  in  the  Ijord : 
the  humble  shall  hear  thereof,  and  be  glad." 
"  This  is  my  beloved,  and  this  is  my  friend, 
O  ye  daughters  of  Jerusalem — What  is 
yours  ?"  So  here.  This  God  is  our  God  for 
ever  and  ever — What  is  yours,  O  ye  sons  of 
men?  Their  rock  is  not  as  our  Rock;  our 
enemies  themselves  being  judges. 


NOVEMBER  6. 

"  There  is  a  God  in  heaven  that  revealeth  se- 
crets."— Dan.  ii.  28. 

Daniel  was  perhaps  the  most  blameless 
character  recorded  in  the  Scriptures.  Of 
course  He  is  excepted  from  the  comparison, 
who  was  "  fairer  than  the  children  of  men." 
Neither  do  we  mean  to  intimate  that  he  was 
sinless.  He  had  an  evil  heart  to  lament  be- 
fore God ;  but,  with  regard  to  his  conduct  be- 
fore men,  as  a  professor  of  religion— nothing 


is  laid  to  his  charge.  And  wh?t  an  honoui 
was>it  to  be  spoken  of,  while  living — and 
while  young,  too — by  a  prophet — in  companv 
with  Noah  and  Job — as  one  of  those  whe 
were  most  likely  to  have  power  with  God,  ah 
intercessors ! 

Here  we  see  his  humility.  The  king  said 
unto  him,  "  Art  thou  able  to  make  known 
unto  me  the  dream  which  I  have  seen,  and 
the  interpretation  thereof?  Daniel  answered 
in  the  presence  of  the  king,  and  said,  The 
secret  which  the  king  hath  demanded,  cannot 
the  wise  men,  the  astrologers,  the  magicians, 
the  soothsayers,  show  unto  the  king;  but 
there  is  a  God  in  heaven  that  revealeth  se- 
crets." Why  does  he  mention  this,  but  be- 
cause he  would  prevent  the  commendation  of 
himself?  and  that  the  only  wise  God  should 
have  the  glory  that  was  due  unto  his  holy 
name  ?  And  thus  another  fine  character,  jea- 
lous of  the  Divine  honour,  said  to  his  sove- 
reign, "  It  is  not  in  me.  God  shall  give  Pha- 
raoh an  answer  of  peace."  The  most  eminent 
of  all  characters  in  the  Christian  Church  also 
said,  "  By  the  grace  of  God  1  am  what  I  am : 
and  his  grace  which  was  bestowed  upon  me 
was  not  in  vain;  but  I  laboured  more  abun- 
dantly than  they  all :  yet  not  I,  but  the  grace 
of  God  which  was  with  me."  Contrast  with 
these,  two  of  the  most  famous  of  the  Heathen 
philosophers  and  moralists :  one  of  whom  said 
— "That  we  have  riches,  is  of  the  gods;  but 
that  we  have  wisdom,  is  of  ourselves."  And 
the  other—"  A  good  man  is,  in  one  respect, 
above  the  gods  themselves:  for  they  are  good 
by  the  necessity  of  nature;  but  he  is  good  by 
choice!"  . 

But  what  is  the  praise  that  Daniel  trans- 
fers from  himself  to  God?  The  revelation  of 
secrets.  Men  are  fond  of  secrets.  With  re- 
gard to  themselves,  they  are  always  wishful 
to  pry  into  futurity.  Almanacks  must  there- 
fore have  something  to  feed  this  humour,  or 
half  their  number  would  not  be  sold.  Mis- 
tresses as  well  as  servant-maids ;  the  old  as 
well  as  the  young;  would  show  their  palms 
to  the  fortune-teller,  were  it  not  for  the  fear 
of  ridicule.  Were  the  Witch  of  Endor  alive, 
many  would  repair  to  her ;  and,  like  Saul, 
consult  the  Devil  himself  at  second-hand. 
Envy  makes  us  inquisitive,  with  regard  to  ri- 
vals; fear,  with  regard  to  enemies;  and  love 
with  regard  to  friends.  It  was  curiosity,  ope 
rating  in  a  way  of  attachment,  that  led  Peter 
to  inquire  after  the  destination  of  John — 
"  Lord,  and  what  shall  this  man  do?"  But 
the  Lord  did  not  even  encourage  this— 
"What  is  that  to  thee?  follow  thou  me." 

The  secret  things  belong  unto  God ;  but 
things  that  are  revealed  are  for  us,  and  for 
our  children.  Concerning  many  tilings,  he  is 
silent:  and,  where  he  says  nothing,  we  are 
not  to  be  wise  above  what  is  written. 

But  He  can  reveal  secrets.  His  under- 
standing is  infinite.  Hell  is  naked  before  him. 


NOVEMBER  7. 


30.') 


and  destruction  hath  no  covering.  "  Neither 
is  there  any  creature  that  is  not  manifest  in 
his  sight:  but  all  things  are  naked  and  opened 
unto  the  eyes  of  him  with  whom  we  have  to 
do." 

He  has  revealed  secrets.  He  enabled 
Daniel  to  explain  the  import  of  Nebuchad- 
nezzar's dream,  and  foretell  the  succession 
of  the  four  monarchies.  He  showed  Moses 
what  the  Jews  would  be,  at  this  very  hour. 
What  a  divine  prerogative  was  prophecy ! 
We  may  conjecture;  but  we  really  know 
not  what  a  day  may  bring  forth.  We  may 
argue  from  causes  to  effects ;  but  the  exist- 
ence and  operation  of  the  causes  themselves 
depend  upon  the  will  of  another.  We  may 
infer  from  probabilities:  but  the  natural 
tendencies  of  things  are  liable  to  accidental 
derangements ;  and  the  race  is  not  always  to 
the  swift,  nor  the  battle  to  the  strong.  Be- 
sides, as  to  the  predictions  of  Scripture,  many 
of  them  regarded  things  so  remote,  that  what 
immediately  preceded  them,  could  not  possi- 
bly be  discerned.  And  others  regarded  events 
the  most  unlikely  to  take  place  of  all  oc- 
currences in  the  world — And  yet,  when  we 
look  into  history,  we  see  how  it  accords  with 
these  announcements.  How  can  we  account 
for  this,  but  by  admitting,  that  prophecy  came 
not  in  old  time  by  the  will  of  man,  but  holy 
men  of  God  spake  as  they  were  moved  by  the 
Holy  Ghost. 

He  does  reveal  secrets.  How  many  now 
living  has  he  called  out  of  darkness  into  his 
marvellous  light!  Not  that  he  has  commu- 
nicated to  their  minds  things  new  in  them- 
selves; but  they  were  new  to  them.  The 
sun  had  been  shining ;  but  they  had  been  in 
the  dark,  because  they  were  blind.  All  the 
doctrine  was  in  the  Bible  before :  but  he  now 
leads  them  into  all  truth;  and  shows  them 
not  only  the  reality  of  divine  things,  but  their 
importance  and  glory.  Give  a  man  a  taste 
for  a  book  of  music,  or  science  of  any  kind ; 
and  he  will  see  a  thousand  things  entirely 
new  to  him,  though  he  possessed  the  work 
before.  So  "  the  natural  man  receiveth  not 
the  things  of  the  Spirit  of  God ;  for  they  are 
foolishness  unto  him;  neither  can  he  know 
them,  because  they  are  spiritually  discerned : 
but  the  spiritual  judgeth  all  things."  So  the 
secret  of  the  Lord  is  with  them  that  fear  him ; 
and  he  shows  them  his  covenant,  as  to  their 
interest  in  its  engagements  and  provisions. 
And  what  a  discovery  is  this !  How  anxious 
will  every  awakened  mind  be  to  possess  it ! 

"  Oh !  tell  me  that  my  worthless  namo 

Is  graven  on  thy  hands ; 
Show  me  some  promise  in  thy  book 
Where  my  salvation  stands!" 

Say  unto  my  soul,  I  am  thy  salvation.  And 
what  is  the  promise  1  "I  will  give  him  to 
eat  of  the  hidden  manna,  and  I  will  give  nim 
a  white  stone,  and  in  the  stone  a  new  name 
written,  which  no  man  knoweth  saving  he 
2Q  26 


that  receiveth  it." — He  also  shows  them  the 
secrets  of  his  providence,  as  well  of  his 
grace.  They  know  what  he  is  doing,  and 
what  he  will  do.  They  know  that  he  is  ful 
filling  his  own  word,  and  making  all  things 
to  work  together  for  their  good.  They  know, 
that  "behind  a  frowning  providence,  he  hides 
a  smiling  face ;"  and  that  even  when  he  slays 
them,  they  have  reason  to  trust  in  him.  "  Who 
is  wise,  and  he  shall  understand  these  things  1 
prudent,  and  he  shall  knqjv  them]  for  the 
ways  of  the  Lord  are  right,  and  the  just  shall 
walk  in  them :  but  the  transgressors  shall  fall 
therein." 

He  will  reveal  secrets.  Yes ;  there  is  "  a 
day,  in  the  which,"  says  the  Apostle,  "  God 
will  judge  the  secrets  of  men  by  Jesus  Christ, 
according  to  my  Gospel."  Then  will  be 
developed— dreadful  secrets.  Then  many, 
who  had  a  name  here,  will  be  disowned. 
They  had  honoured  him  with  their  lips,  and 
gained  the  notice  of  their  fellow-creatures ; 
but  their  hearts  had  been  far  from  him.  And 
what  is  the  hope  of  the  hypocrite,  though  he 
hath  gained,  when  God  taketh  away  his 
soul? — Pleasing  secrets.  Then,  they  who 
are  now  deemed  the  enemies  of  the  Cross 
of  Christ,  will  be  found  to  have  been  its 
friends.  Then,  they  who  are  now  considered 
as  indifferent  to  holiness  and  good  works,  will 
appear  to  have  mourned  for  sin,  and  prayed 
for  purity.  Then,  the  tear  dropped  upon  the 
Bible  in  the  closet;  the  private  act  of  charity ; 
the  frequent  intercession  for  others;  will  be 
displayed  and  commended — He  will  bring  to 
light  the  hidden  things  of  darkness,  and  make 
manifest  the  counsels  of  the  hearts :  and  then 
shall  every  man  have  praise  of  God. — Divine 
secrets.  He  will  show,  why  he  permitted 
the  entrance  of  moral  evil ;  delayed  so  long 
the  coming  of  his  Son  ;  suffered  his  Gospel  to 
be  so  impeded,  and  his  Church  to  be  so  afflict- 
ed ;  and  more  than  justify  all  his  ways  to 
men.  What  is  now  perplexing,  will  be  made 
plain.  What  now  seems  disorderly,  will  be 
arranged.  What  now  seems  jarring,  will  be 
harmonized.  What  now  seems  defective, 
will  be  complete.  And  then,  not  as  now, 
from  faith,  but  from  sight,  the  acknowledg- 
ment will  be  made,  "He  is  the  Rock,  his 
work  is  perfect ;  for  all  his  ways  are  judg- 
ment: a  God  of  truth,  and  without  iniquity: 
just  and  right  is  he."  To  many  these  mys- 
teries are  already  explained — When  shall  we 
have  an  inheritance  with  the  saints  in  lipht  * 


NOVEMBER  7. 

"  For  neither  did  his  brethren  believe  him" 
John  vii.  5. 

How  is  this  charge  to  be  understood?  Two 
distinctions  or  limitations  are  necessary.  First 
It  cannot  be  taken  literally  as  to  the  name — 
"  his  brethren."    Even  those  who  very  pro- 


306 


NOVEMBER  8. 


Derly  reject  the  notion  of  her  perpetual  vir- 
ginity, do  not  suppose  that  these  were  really 
the  children  of  Mary,  our  Lord's  mother.  The 
question  which  divides  the  ancients  and  the 
moderns  turns  upon  this — whether  they  were 
the  offspring  of  Joseph,  by  a  former  marriage ; 
or  whether  they  were  born  of  Salome,  Mary's 
sister,  and  so  were  our  Lord's  cousins-german. 
The  latter  is  the  more  probable  conclusion. 
Among  the  Jews,  kinsmen  in  various  degrees 
were  called  brethren.  Abraham  and  Lot  were 
uncle  and  nepheV;  yet,  says  the  former  to 
the  latter,  "  We  are  brethren."  The  mean- 
ing therefore  is,  that  our  Lord's  more  near 
and  remote  kindred  did  not  believe  on  him. 
But,  secondly ;  this  cannot  be  taken  uni- 
versally, as  to  the  fact.  For  three  of  his 
brethren,  at  least,  were  found  in  the  number 
of  his  apostles — Simon,  and  Jude,  and  James 
the  less,  .who  is  expressly  called  the  Lord's 
brother.  The  Scripture  does  not  gratify  our 
curiosity;  we  know  but  little  of  Mary's  or 
Joseph's  relations :  they  seem  to  have  been 
numerous :  and  the  language  before  us  must 
intimate  that  not  only  some,  but  comparative- 
ly many  of  them,  had  no  real  faith  in  him. 

This  is  a  very  surprising  announcement. 
But  it  is  very  instructive.  Does  it  not  favour 
the  truth  of  Christianity  1  Had  all  our  Lord's 
relations  recommended  and  followed  him,  his 
cause  might  have  looked  human  and  sus- 
picious. We  know  what  advantage  Mahomet 
derived  from  the  attachment  and  employment 
of  his  kindred.  But  here  every  appearance 
of  family  contrivance  is  excluded;  and  we 
see  that  our  Lord  did  not  act  by  rules  of 
carnal  policy :  his  kingdom  was  not  of  this 
world ;  his  Gospel  was  left  to  its  own  evi- 
dence and  energy ;  and  derived  no  assistance 
from  the  auxiliaries  of  error,  superstition,  or 
idolatry. 

We  see  also  what  evidence  may  be  resist- 
ed, and  what  means  may  be  rendered  in- 
effectual, by  the  depravity  of  human  nature. 
These  men  had  attended  his  preaching,  and 
he  spake  as  never  man  spake.  They  had 
often  heard  his  conversation.  They  had  re- 
ceived many  instructions,  reproofs,  and  en- 
couragements from  him,  in  a  manner  the 
most  adapted  to  insure  success.  They  had 
gone  up  with  him  to  the  festivals,  and  had 
seen  his  devotion.  Some  of  them  were  present 
when  he  turned  the  water  into  wine.  They 
had  seen  him  open  the  eyes  of  the  blind. 
Yes ;  these  very  men,  "  his  brethren,  there- 
fore, said  unto  him,  Depart  hence,  and  go  into 
Judea,  that  thy  disciples  also  may  see  the 
works  that  thou  doest  For  there  is  no  man 
that  doeth  any  thing  in  secret,  and  he  himself 
seeketh  to  bo  known  openly.  If  thou  do  these 
things,  show  thyself  to  the  world."  As  his 
relations,  they  must  have  known  the  circum- 
stances of  his  birth ;  the  appearance  of  the 
angel  to  the  shepherds ;  the  journey  of  the 
wise  men ;  the  prophesying  of  Simeon  and 


Anna;  the  testimony  of  John;  the  descent  ot 
the  Holy  Ghost  in  his  baptism  ;  his  holy  and 
heavenly  life — Nevertheless,  such  were  their 
prejudices  and  worldly  dispositions,  that  they 
did  not  believe  on  him.  It  was  not  evidence 
they  wanted ;  nor  is  it  a  want  of  evidence 
that  induces  persons  to  reject  him  now.  The 
source  of  infidelity  is  not  intellectual,  but 
moral.  Were  it  not  criminal,  it  would  not 
be  punishable.  But  this  is  the  condemnation, 
that  light  is  come  into  the  world ;  but  men 
love  darkness  rather  than  light,  because 
their  deeds  are  evil.  We  think  some  means 
must  be  irresistible — but  we  forget  that  the 
heart  is  deceitful  above  all  things,  and  des- 
perately wicked — Neither  will  they  be  per- 
suaded, though  one  rose  from  the  dead. 

And  from  hence,  we  need  not  wonder  if 
inferior  characters  are  unsuccessful  in  their 
pious  attempts.  Ministers  may  be  faithful 
and  zealous,  and  yet  be  constrained  to  com- 
plain, "  Who  hath  believed  our  report  ?" 
Masters  may  be  wise  and  good :  yet  what  a 
servant  had  Elisha,  in  Gehazi !  Parents 
should  do  every  thing  in  their  power  for  the 
spiritual  welfare  of  their  children ;  and,  in  a 
general  way,  they  may  hope  for  success  :  but 
let  them  not  wonder  if,  in  some  instances, 
even  their  tears,  and  examples,  and  entrea- 
ties, are  in  vain ! 

Let  those  who  have  irreligious  relatives 
think  of  Jesus.  He  was  in  this  point  tempt- 
ed as  they  are.  He  can  sympathize  with 
them.  He  remembers  the  feelings  of  hie 
heart,  when  even  his  own  kindred  turned 
away  from  him. 

Hence  none  will  be  saved  by  mere  rela- 
tionship. Let  none  say,  therefore,  within 
themselves,  we  have  Abraham  to  our  father. 
The  parable  tells  us  of  one  in  hell,  who  called 
Abraham  father ;  and  was  refused  by  him  the 
least  gratification.  It  is  a  mercy  to  have 
pious  connexions :  but  religion  is  a  personal 
thing ;  and  if  we  refuse  to  tread  in  their  steps, 
the  blessing  will  be  turned  into  a  curse :  and 
there  will  be  weeping  and  gnashing  of  teeth, 
when  we  shall  see  Abraham,  Isaac,  and  Jacob 
in  the  kingdom  of  God ;  and  we  ourselves 
shut  out. 

Finally.  It  is  better  to  be  of  the  spiritual 
kindred  of  Jesus,  than  of  his  family  according 
to  the  flesh.  When,  therefore,  the  woman 
exclaimed,  "  Blessed  is  the  womb  that  bare 
thee,  and  the  paps  which  thou  hast  sucked ;" 
he  himself  replied,  "  Yea,  rather,  blessed  are 
they  that  hear  the  word  of  God,  and  keep  it." 
The  spiritual  relation  to  him  can  never  be 
dissolved :  and  it  will  insure  every  thing  es 
sential  to  our  safety,  honour,  wealth,  power, 
and  happiness  for  ever.  As  the  natural  rela- 
tion to  him  was  not  saving,  so  it  was  neces- 
sarily confined  to  few.  But  this  lies  open  to 
all.  "  Then  one  said  unto  him,  Behold,  thy 
mother  and  thy  brethren  stand  without,  de« 
siring  to  speak  with  thee.    But  he  answereo 


NOVEMBER  8. 


307 


and  said  unto  him  that  told  him,  Who  is  my 
mother?  and  who  are  my  brethren"!  And  he 
stretched  forth  his  hand  toward  his  disciples, 
and  said,  Behold  my  mother  and  my  brethren ! 
For  whosoever  shall  do  the  will  of  my  Father 
which  is  in  heaven,  the  same  is  my  brother, 
and  sister,  and  mother." 


NOVEMBER  8. 

*  And  when  the  Pharisees  saw  it,  they  said  un- 
to his   disciples,   Why  eateth  your  Master 
with  publicans  and  sinners  /" — Matt.  ix.  11. 
This  is  connected  with  a  concise  narrative 
of  the  conversion  of  the  writer  of  this  Gospel. 
For  the  account  of  himself,  is  furnished  by 
himself. — It  is  a  delicate  thing  for  a  man  to 
write  concerning  himself:   but  the  sacred 
authors  are  above  all  suspicion.     They  are 
always  faithful  and  impartial ;  and  their  only 
aim  is  truth.     Though  Matthew  here  speaks 
of  himself,  the  reference  was  unavoidable ; 
and  he  only  introduces  the  servant,  for  the 
sake  of  the  Master. 

The  case  was  this.  After  leaving  the 
privacy  of  Nazareth,  our  Lord  came  and 
dwelt  in  Capernaum.  This  town,  as  it  was 
situated  on  the  lake  of  Galilee,  gave  him  an 
opportunity  to  pass  easily  in  the  fishing  boats 
of  his  followers  to  any  parts  of  the  adjoining 
country — "  And  as  Jesus  passed  forth  from 
thence,  he  saw  a  man  sitting  at  the  receipt 
of  custom :"  that  is,  he  was  receiving  the 
tolls  from  the  goods  landed,  and  embarked  on 
the  quay.  As  Luke  tells  us,  that  he  made  a 
great  feast,  and  bade  many,  it  is  probable  he 
was  possessed  of  considerable  property;  and, 
from  the  common  character  of  publicans,  we 
might  be  tempted  to  conclude,  that  it  was 
the  produce  of  illegal  exaction.  But  it  would 
be  invidious  to  draw  such  an  inference.  Even 
a  publican  was  not  necessarily  wicked :  and 
the  consciousness  Zaccheus  had,  of  freedom 
from  extortion,  is  obvious  from  his  appeal ; 
"  If  I  have  taken  any  thing  from  any  man  by 
false  accusation,  I  restore  him  fourfold."  It 
is  even  the  duty  of  official  agents  to  be  exact 
and  full  in  lawful  demands.  We  will  there- 
fore take  it  for  granted,  that  Matthew  was 
rightfully  engaged  when  our  Saviour  took 
knowledge  of  him;  and,  as  Divine  favour  has 
been  shown  towards  many  others  recorded 
in  the  Scriptures,  while  filling  up  the  duties 
of  their  station,  we  learn  that  diligence  in 
our  calling  is  acceptable  to  God,  as  well  as 
approved  of  men.  The  angel  of  the  Lord  ap- 
peared to  the  shepherds  while  keeping  their 
flocks  by  night,  and  announced  the  birth  of 
the  Messiah.  Saul  was  seeking  his  father's 
asses  when  Samuel  met  him,  and  anointed 
him  king  over  Israel.  While  drawing  water 
at  the  well,  Rebecca,  and  Rachel,  and  Zip- 
porah,  found  each  a  husband — The  woman 
of  Samaria  found  the  Saviour  of  the  world. 


Here  it  may  be  asked,  Was  our  Lord's 
thus  meeting  with  Matthew  the  effect  of 
chance,  or  of  design  ?  To  this  question  we 
boldly  answer,  Of  design.  There  is  nothing 
accidental  in  the  conversion  of  a  sinner.  It 
a  man  be  saved,  and  called  with  a  holy  call- 
ing ip  time,  it  is  according  to  God's  purpose 
and  grace  given  him  in  Christ  Jesus  before 
the  world  began. 

— "  And  he  saith  to  him,  Follow  me.  And 
he  arose  and  followed  him."  He  hath  a 
mighty  voice.  He  upholds  all  things  by  the 
word  of  his  power.  By  the  same  word  he 
made  them  all.  He  spake,  and  it  was  done ; 
he  commanded,  and  it  stood  fast.  He  said, 
Let  there  be  light,  and  there  was  light.  So 
it  was  in  the  old  creation ;  and  in  the  new, 
he  calleth  things  which  are  not,  and  they  ap- 
pear. As  the  address  was  instantaneous,  so 
the  obedience  was  immediate.  What  a 
change  did  the  call  produce  in  the  soul  of 
this  man !  How  did  it  enlighten  his  mind, 
and  inflame  his  heart!  Doubtless  his  head 
was  filled  with  worldly  cares ;  but  this  voice, 
like  a  charm,  dispossesses  him.  The  mean- 
ness of  our  Saviour's  appearance,  and  the 
lowness  of  his  attendants,  weigh  nothing  with 
him.  He  was  now  in  prosperity  ;  he  was  to 
leave  a  gainful  office  ;  and  perhaps"  saw  be- 
fore him  only  reproach  and  persecution :  but 
he  is  satisfied ;  and  would  rather  be  a  poor 
minister  of  Christ,  than  a  rich  officer  of 
Caesar.  In  a  case  of  such  magnitude,  it 
might  be  supposed  that  he  would  have  re- 
quired some  time  to  consider  and  examine 
matters.  But,  like  Paul,  he  confers  not  with 
flesh  and  blood.  The  King's  business  re- 
quires haste.  True  obedience  is  always 
prompt  and  unreserved. — He  immediately 
followed  him.  O  blessed  Jesus,  may  thy  call 
to  us  be  so  effectual,  that  when  thou  say  est, 
"  Seek  ye  my  face ;"  our  hearts  may  answer, 
"Thy  face,  Lord,  will  we  seek."  And,  at 
thy  bidding,  may  we  arise,  and  forsaking 
every  carnal  pursuit  and  worldly  attachment, 
follow  the  Lamb  whithersoever  he  goeth  ! 

Though  Matthew  formally  surrendered  his 
office,  and  all  its  concerns,  we  have  no  rea- 
son to  believe  that  he  sacrificed  his  effects. 
Rather,  we  are  persuaded,  that  he  carefully 
secured  them,  to  be  properly  used  and  applied. 
Whatever  we  possess  at  the  time  of  our  call- 
ing may  be  consecrated  to  the  Redeemer, 
and  advantageously  employed  in  his  service, 
and  the  cause  of  benevolence.  And  when 
the  heart  is  open,  the  hand  and  the  house 
cannot  be  shut  Matthew  therefore  makes 
an  entertainment  for  our  Lord :  and,  "  be- 
hold, many  publicans  and  sinners  came  and 
sat  down  with  him  and  his  disciples."  These 
persons  had  formerly  visited  Matthew ;  partly 
for  business,  and  partly  for  pleasure :  now 
they  came,  invited  by  him  with  the  hope  of 
their  deriving  benefit  from  our  Saviour' 
conversation.     "  Who  knows,"  savs  he,  "  bu? 


308 


NOVEMBER  9. 


the  voice  that  has  reached  my  heart,  may 
also  call  them  by  his  grace?"  How  invari- 
ably is  such  a  disposition  found  in  every  sub- 
ject of  divine  grace !  Come  with  us,  said 
Moses  to  Hobab,  and  we  will  do  thee  good ; 
for  the  Lord  hath  spoken  good  concerning 
Israel.  O  taste  and  see,  says  David,  that  the 
Lord  is  good :  blessed  is  the  man  that  trusteth 
in  him.  Come,  and  see  him,  said  the  woman 
of  Samaria  to  her  neighbours.  In  the  same 
spirit  Matthew  makes  a  feast,  to  which  he 
calls  his  old  friends  and  companions.  And 
our  Saviour  gave  them  the  cheerful,  though 
not  the  sinful  meeting  :  teaching  us  thereby 
not  to  be  repulsive  in  our  manners — nor  to 
refuse  social  intercourse.  Of  two  things, 
however,  we  should  be  careful — To  design 
good,  as  our  Saviour  did,  when  we  enter 
company — and  also  to  remember  the  differ- 
ence there  is  between  him  and  us.  He  had 
no  corruption  within  for  temptation  to  operate 
upon ;  while  we  are  easily  receptive  of  cor- 
rupt impressions;  and  must  always  watch 
and  pray,  lest  we  enter  into  temptation. 

— But  the  Pharisees,  pious  souls!  when 
they  saw  this,  were  scandalized.  Yet,  as  Sa- 
tan always  loves  to  get  over  the  hedge  where 
the  fence  is  lowest,  and  as  he  assailed  Eve  apart 
from  her  husband,  so  they,  from  fear,  do  not 
express  their  dissatisfaction  to  our  Lord  him- 
self, but  "  said  unto  his  disciples,  Why  eateth 
your  Master  with  publicans  and  sinners]" 
What  did  they  mean  1  It  was  the  tradition 
of  the  Elders,  that  the  sanctified  and  devout 
should  never  be  seen  in  company  with  the 
wicked.  Affecting  superior  sanctity,  they 
acted  upon  this  principle  themselves;  and 
said,  "Stand  by  thyself;  come  not  near  to 
me ;  I  am  holier  than  thou."  And  they  here 
insinuate,  that  if  Jesus  was  what  he  professed 
to  be,  he  would  shun  such  characters  as  he 
was  now  with.  And  they  seem  even  to  feel 
a  concern  for  his  honour.  All  this  was  mere 
pretence,  supported  by  malice  and  envy. 
They  were  strangers  to  every  feeling  of  piety 
or  benevolence.  They  strained  at  a  gnat, 
and  swallowed  a  camel.  They  made  long 
prayers  for  a  pretence,  and  devoured  widows' 
houses.  They  were  wolves  in  sheep's  cloth- 
ing: sepulchres  painted  without,  and  full  of 
rottenness  within. 

If  we  are  Israelites  indeed,  in  whom  is  no 
guile,  we  shall  be  severe  towards  ourselves, 
and  candid  towards  others.  We  shall  see 
more  evil  in  our  own  hearts  than  we  can 
aver  see  in  the  conduct  of  our  fellow-crea- 
tures. And  though,  in  proportion  as  we  are 
pure  and  heavenly,  we  must  feel  whatever  is 
contrary  thereto — we  shall  bewail  it  before 
God,  rather  than  complain  of  it  to  men.  And 
never  shall  we,  when  the  character  is  fair, 
and  the  life  blameless,  go  a  motive-hunting, 
and  indulge  in  the  vileness  of  suspicion.  Let 
us  not  jo'lge,  that  we  be  not  judged.  Let  us 
remember,  that  he  who  knows  what  is  in 


man,  represents  censoriousness  as  the  off 
spring  and  proof  of  hypocrisy.  "  Why  be- 
holdest  thou  the  mote  that  is  in  thy  brother'* 
eye,  but  considerest  not  the  beam  that  is  in 
thine  own  eye  1  Or  how  wilt  thou  say  to  thy 
brother,  Let  me  pull  out  the  mote  out  of  thine 
eye;  and,  behold,  a  beam  is  in  thine  own 
eye !  Thou  hypocrite,  first  cast  out  the  beam 
out  of  thine  own  eye ;  and  then  shalt  thou  see 
clearly  to  cast  out  the  mote  out  of  thy  bro- 
ther's eye."  O  for  more  of  that  charity  thai 
"  thinketh  no  evil ;  that  rejoiceth  not  in  ini- 
quity, but  rejoiceth  in  the  truth — beareth  all 
things,  believeth  all  things,  hopeth  all  things, 
endureth  all  thing's !" 


NOVEMBER  9. 

"  But  -when  Jesus  heard  that,  he  said  untv 
them,  They  that  be  -whole  need  not  a  physi- 
cian, but  they  that  are  sick." — Matt.  ix.  12. 

To  perceive  the  force  of  these  words,  we 
must  remember  the  design  of  them.  They 
are  in  justification  of  our  Lord's  conduct 
Matthew,  having  been  called  by  his  grace  tc 
follow  him,  made  an  entertainment,  to  which 
he  invited  his  former  friends  and  companions , 
hoping  that  they  might  derive  advantage  from 
the  intercourse.  But  when  the  Pharisees  saw 
it,  they  were  offended,  and  said  to  his  disci- 
ples, "  Why  eateth  your  Master  with  publi- 
cans and  sinners  ]"  Though  the  murmur  was 
not  addressed  to  himself,  it  concerned  him 
self;  and  he  was  acquainted  with  it :  and 
though  the  complainers  were  undeserving  of 
his  notice — and  he  was  under  no  obligation 
to  vindicate  what  he  was  doing — he  said,  "  ] 
am  about  my  proper  business.  I  have  not 
mistaken  the  objects  of  my  attention.  I  came 
to  seek  and  to  save  that  which  was  lost.  I 
could  now  have  been  enjoying  the  company 
of  angels  in  heaven.  My  mixing,  on  such 
an  occasion,  with  publicans  and  sinners,  is  not 
agreeable  in  itself- — but  I  entered  the  world 
as  a  physician.  Where  should  a  physician 
be,  but  among  the  disordered  and  dying] 
They  that  be  whole  need  not  a  physician, 
but  they  that  are  sick." 

The  vindication  insinuates  the  real  condi- 
tion of  mankind.  They  are  diseased.  We 
refer  to  their  moral  maladies.  The  soul  has 
its  disorders,  as  well  as  the  body ;  and  the 
disorders  of  the  soul  are  worse  than  those  of 
the  body.  They  vitiate  a  nobler  part ;  they 
expose  to  a  greater  danger.  The  conse- 
quence of  the  one  is  only  temporal  death ;  the 
result  of  the  other  is  death  eternal.  These 
maladies  are  the  effects  of  the  Fall ;  and  they 
may  be  seen  in  the  errors  of  the  judgment— 
the  rebellion  of  the  will — the  pollution  of  the 
conscience — the  sensuality  of  the  affections— 
the  debasement  and  violence  of  the  passions. 
We  are  sometimes  blamed  for  degrading  hi 
man  nature.    But  we  do  not  undervaiie  i 


NOVEMBER  10. 


309 


as  the  workmanship  of  God  ;  or  as  to  its  phy- 
sical and  intellectual  powers :  but  only  as  to 
its  moral  state  and  propensities.  And  here, 
not  only  the  language  of  the  Liturgy,  but  all 
Scripture,  and  history,  and  observation,  and 
experience,  proclaim  that  "there  is  no  health 
in  us." 

It  also  gives  an  implied  character  of  himself. 
He  is  every  thing  that  fallen,  perishing  crea- 
tures can  need :  and  he  stands  in  the  same 
relation  to  them  as  a  physician  to  his  patients. 
"  I  am  the  Lord  that  healeth  thee,"  is  a  pro- 
clamation that  well  becomes  his  lips.  Job 
disclaimed  his  friends  as  "  physicians  of  no 
value."  But  this  can  never  be  applied  to  the 
Lord  Jesus.  ■  In  all  things,  in  this  office,  he 
has  the  pre-eminence.  Yea,  he  not  only 
stands  without  comparison,  but  alone — there 
is  salvation  in  none  other.  But  he  heals  every 
complaint.  No  case,  however  difficult,  baffles 
his  skill.  No  case,  however  desperate,  resists 
the  power  of  his  applications.  He  is  always 
at  home.  Always  accessible.  Always  de- 
lighted to  attend.  He  only  requires  our  sub- 
mission to  his  management  He  cures  with- 
out money  and  without  price. 

It  also  describes  those  who  disregard,  and 
those  who  vulue  him.  They  who  reject  him, 
are  "  the  whole."  None  are  really  whole : 
for  there  is  none  righteous ;  no,  not  one.  But 
they  are  so  as  to  apprehension  and  expe- 
rience. And  such  have  always  been  awfully 
numerous.  Such  was  Paul,  "while  alive 
without  the  law  once."  Such  was  the  Pha- 
risee that  went  up  into  the  temple  to  pray. 
Such  were  all  the  Pharisees,  who  trusted  in 
themselves  that  they  were  righteous,  and 
despised  others.  Such  were  the  Laodiceans, 
who  said,  We  are  rich  and  increased  with 
goods,  and  have  need  of  nothing.  Such  were 
Solomon's  generation,  who  were  pure  in 
their  own  eyes,  and  not  washed  from  their 
filthiness.  Such,  also,  are  they  who,  though 
they  make  no  pretensions  to  self-righteous- 
ness, are  satisfied  with  themselves ;  the  care- 
less; the  worldly,  who  live  without  one 
serious  thought  of  their  souls  and  eternity. 
Yea,  such,  too,  are  they  who  receive  the 
charge  in  theory,  and  acknowledge  it,  as 
they  do  any  ofher  Bible  sentiment ;  but  there 
rest — not  impressed  with  the  truth  so  as  to 
urge  them  to  the  Saviour — and  so  he  will 
profit  them  nothing. 

They  who  value  him  are  "  the  sick."  They 
are  sensible  of  their  malady.  They  have  a 
clear  and  deep  conviction  of  their  guilt,  and 
depravity,  and  helplessness.  They  are  thrown 
into  the  consternation  persons  would  feel  if 
they  discovered  they  had  taken  the  plague. 
They  feel  pain.  They  forebode  death.  They 
exclaim,  What  must  I  do  to  be  saved !  They 
no  longer  relish  their  former  pursuits  and 
pleasures.  They  loathe  sin,  and  can  never 
be  reconciled  o  it  again.  Their  cure  en- 
frames k\1  their  solicitude.     And,  finding  that 


there  is  a  Saviour,  and  a  great  one,  they  are 
soon  at  his  feet,  crying,  "  Heal  my  soul ;  for 
I  have  sinned  against  thee."  How  infinitely 
desirable  and  delightful  does  the  Physician 
now  appear '.  Who  but  He  1  They  cheerfully 
put  themselves  under  his  care.  They  im- 
plicitly follow  his  orders.  Their  motto  is, 
"  If  by  any  means."  Their  inquiry,  "  Lord, 
what  wilt  thou  have  me  to  do  1"  With  what 
eagerness  do  they  inquire  after  symptoms  of 
cure !  With  what  pleasure  do  they  perceive 
and  feel  signs  of  returning  health !  "  I  bless 
God  I  have  a  little  appetite  for  the  bread  of 
life — I  have  a  little  strength  for  spiritual  ex- 
ercises— Perfect  that  which  concerneth  me. 
Thy  mercy,  O  Lord,  endureth  for  ever — 
Forsake  not  the  work  of  thine  own  hands." 


NOVEMBER  10. 

"  J  am  the  resurrection,  and  the  life." 
John  xi.  25. 

There  is  a  spiritual  resurrection  and  life, 
which  all  the  subjects  of  divine  grace  derived 
from  him.  But  here  the  sense  is  determined 
by  the  connexion.  "  Thy  brother,"  said  he 
to  Martha,  "  shall  rise  again."  But  as  he  did 
not  specify  the  time,  she  feared  to  apply  the 
assurance  to  her  present  distress,  or  supposed 
that  the  consolation  was  to  be  drawn  from 
the  general  resurrection.  "  Martha  said  unto 
him,  I  know  that  he  shall  rise  again  in  the 
resurrection  at  the  last  day."  To  excite  her 
immediate  hope,  he  reminds  her  of  his  own 
character  and  resources ;  and  says,  "  I  am 
the  resurrection  and  the  life."  There  must 
be  a  very  peculiar  relation  between  him  and 
the  resurrection  of  life,  to  justify  the  strength 
of  this  language.  It  may  be  exemplified  in 
various  illustrations. 

He  is  the  resurrection  and  the  life,  as  he 
is  the  announcer  of  the  doctrine.  For  it  is 
a  truth  of  pure  revelation.  Reason  could 
never  have  discovered  it.  The  men  of  wisdom 
at  Athens,  the  Stoical  and  the  Epicurean 
philosophers,  however  widely  they  differed 
from  each  other,  agreed  in  deriding  this 
sentiment;  and  deemed  Paul  a  babbler  foi 
preaching  it.  How  inexplicable  the  re-union, 
and  re-animation  of  our  scattered  dust! — 
Where  now  are  the  bodies  that  trod  the  earth 
before  the  Flood!  But  even  these  bodies, 
through  whatever  changes  they  have  passed, 
shall  be  restored  and  revived !  Even  Adam 
and  Eve  in  their  flesh  shall  see  God,  and  be 
clothed  in  higher  perfection  than  Eden  ever 
knew !  But  who  abolished  death,  and  brought 
life  and  immortality  to  light  through  the  Gos 
pell  It  is  true  that  David,  and  even  Job, 
rejoiced  in  the  expectation  of  this  glorious 
event ;  and  many  allusions  and  expressions  in 
the  Old  Testament  show,  that  the  Jewish 
Church  not  only  believed  in  a  future  state, 
but  in  the  redemption  of  the  body  from  the 


310 


NOVEMBER  11. 


grave.  But  the  Book  in  which  they  are  con- 
tained, is  called,  "  the  Word  of  Christ ;"  and 
the  Spirit  that  testifieth  these  things,  is  call- 
ed, "  the  Spirit  of  Christ."  For  as  the  sun 
scatters  some  light  before  his  rising ;  so  the 
Saviour  commenced  his  discoveries  before  his 
incarnation :  he  rejoiced  in  the  habitable 
parts  of  the  earth,  and  his  delights  were  with 
the  sons  of  men.  But  by-and-by  he  came  in 
person  and  preached  the  kingdom  of  heaven. 
How  simple  and  divine  were  his  discourses ! 
And  with  what  an  awful  motive  did  he  com- 
mend his  doctrine  to  every  man's  conscience 
in  the  sight  of  God.  He  drew  back  the  veil 
that  hid  the  future,  and  presented  the  ele- 
ments on  fire,  the  opening  tombs,  and  the  dead 
rising  to  meet  their  Judge — "  Marvel  not  at 
this :  for  the  hour  is  coming,  in  the  which  all 
that  are  in  the  graves  shall  hear  his  voice, 
and  shall  come  forth :  they  that  have  done 
good,  unto  the  resurrection  of  life  ;  and  they 
that  have  done  evil,  unto  the  resurrection  of 
damnation."  He  also  ordered  his  apostles  to 
go  forth  and  publish,  and  also  record  it ;  and 
they  did  so,  the  Lord  working  with  them, 
and  confirming  their  word  with  signs,  follow- 
ing. 

He  is  the  resurrection  and  the  life,  as  he 
affords  the  pledge.  Under  each  of  the  three 
distinguished  periods  of  the  world,  the  body 
as  well  as  the  soul  had  been  received  up  into 
glory.  Before  the  Flood,  Enoch  was  trans- 
lated that  he  should  not  see  death ;  and  he 
was  not,  for  God  took  him.  The  Law  beheld 
Elijah  elevated  to  heaven  in  a  chariot  of  fire. 
In  the  days  of  the  Gospel,  Jesus  Christ  passed 
through  the  regions  of  the  dead,  and  reached 
the  crov/n  that  he  now  wears.  And  there  is 
a  union  between  him  and  his  people.  He  is 
the  head,  and  they  are  the  members ;  and 
because  he  lives,  they  shall  live  also.  Yea, 
says  the  Apostle,  "  God  who  is  rich  in  mercy, 
for  his  great  love  wherewith  he  loved  us, 
even  when  we  were  dead  in  sins  hath  quick- 
ened us  together  with  Christ,  (by  grace  ye 
are  saved ;)  and  hath  raised  us  up  together, 
and  made  us  sit  together  in  heavenly  places 
in  Christ  Jesus." 

He  is  the  resurrection  and  the  life,  as  he 
procures  the  privilege.  To  him  we  merit- 
oriously owe  all  the  blessings  we  possess. 
Are  we  justified  and  sanctified  1  In  the  Lord 
we  have  righteousness  and  strength.  And 
are  we  raised  from  the  dead  ?  "  Since  by 
man  came  death,  by  man  came  also  the  re- 
surrection of  the  dead.  As  in  Adam  all  die, 
even  so  in  Christ  shall  all  be  made  alive.  But 
every  man  in  his  own  order :  Christ  the  first- 
fruits;  afterward  they  thai  are  Christ's  at 
his  coming."  He  has  redeemed  our  whole 
nature  ;  and  the  body  being  ransomed,  as  well 
as  the  spirit,  by  no  less  a  price  than  his  own 
blood,  shall  be  equally  claimed,  and  renewed, 
and  glorified. 

He  is  the  resurrection  and  the  life,  as  he  is 


the  pattern.  For  we  shall  rise,  not  like  Adam, 
but  like  Him.  "  The  first  man  is  of  the  earth, 
earthy;  the  second  man  is  the  Lord  from 
heaven.  As  is  the  earthy,  such  are  they  also 
that  are  earthy ;  and  as  is  the  heavenly,  such 
are  they  also  that  are  heavenly.  And  as  we 
have  borne  the  image  of  the  earthy,  we  shall 
also  bear  the  image  of  the  heavenly;"  In  his 
rising  from  the  dead,  we  see  the  model  of  our 
own  resurrection ;  and  the  grandeur  of  our 
own  destiny.  We  imagine,  says  Paul,  what- 
ever is  admirable  and  splendid  in  his  glorified 
humanity ;  and  we  look  for  nothing  less  in 
ourselves — "We  look  for  the  Saviour,  the 
Lord  Jesus  Christ ;  who  shall  change  our  vile 
body,  that  it  may  be  fashioned  like  unto  his 
glorious  body,  according  to  the  working 
whereby  he  is  able  even  to  subdue  all  things 
unto  himself."  At  present  the  body  is  vile : 
not  as  the  workmanship  of  God ;  but  as  de- 
filed by  sin,  as  degraded  by  disease,  and  es- 
pecially as  the  spoil  of  worms,  in  the  corrup- 
tion of  the  grave.  What  a  hinderance! 
what  a  burden  !  what  a  loathsomeness  is  the 
body  of  this  death !  But  then,  by  a  change 
the  most  marvellous,  it  will  have  the  same 
excellences  as  the  body  of  God.  "  So  also  is 
the  resurrection  of  the  dead.  It  is  sown  in 
corruption  ;  it  is  raised  in  incorruption :  it  is 
sown  in  dishonour ;  it  is  raised  in  glory  :  it  is 
sown  in  weakness ;  it  is  raised  in  power :  it  is 
sown  in  a  natural  body  ;  it  is  raised  in  a  spirit- 
ual body.  There  is  a  natural  body,  and  there 
is  a  spiritual  body." 

He  is  the  resurrection  and  the  life,  as  he 
achieves  the  work.  Hence  he  said  to  bis 
hearers.  "  This  is  the  will  of  him  that  sent 
me,  that  every  one  which  seeth  the  Son,  and 
believeth  on  him,  may  have  everlasting  life : 
and  I  will  raise  him  up  at  the  last  day." 
What  a  power  will  this  require  !  But  nothing 
is  too  hard  for  him.  His  almighty  fiat  will, 
in  a  moment,  in  the  twinkling  of  an  eye,  per- 
vade the  depths  of  the  sea ;  penetrate  the  re- 
cesses of  the  earth ;  and  gather  the  remnants 
of  death,  and  give  them  organization,  and 
life,  and  sight,  and  voice — for  ever ! 

Happy  they  who  are  the  children  of  the 
resurrection :  and  who  will  be  able  to  welcome 
the  Restorer  of  all  things — Lo !  this  is  our 
God,  we  have  waited  for  him;  we  will  be 
glad  and  rejoice  in  his  salvation. 

For  though,  as  an  event,  the  resurrection 
will  be  universal;  as  a  privilege,  it  will  be 
limited.  Every  eye  will  see  him.  But  how 
many  will  wail  because  of  him ! 


NOVEMBER  11. 


"  /  rejoice  in  thy  salvation."—  1  Sam.  ii.  1 

These  are  the  words  of  Hannah,  a  very 
pious  and  highly  accomplished  female,  to 
whom  the  Jews  were  so  much  indebted  for 
one  of  their  best  public  characters     For  Sa- 


NOVEMBER  12. 


311 


tnuel  wus  given  in  answer  to  her  prayers ; 
ne  was  trained  and  formed  by  her  instructions ; 
and  he  was  early  dedicated  to  God,  at  the 
expense  of  her  self-denial.  She  also  edified 
her  own  generation,  and  she  continues  to 
edify  ours,  by  her  composition — "  Hannah 
prayed,  and  said,  My  heart  rejoiceth  in  the 
Lord,  mine  horn  is  exalted  in  the  Lord ;  my 
mouth  is  enlarged  over  mine  enemies ;  be- 
cause I  REJOICE  IN  THY  SALVATION." Let  US 

notice  this  part  of  her  song,  and  let  us  take 
the  subject  in  the  highest  sense  of  which  it  is 
susceptible.  There  are  many  salvations 
which  God  accomplishes.  But  there  is  one 
that  excelleth  in  glory,  and  to  which  the 
term  is  pre-eminently,  if  not  exclusively  ap- 
plied. In  this  salvation  every  believer  rejoices. 

He  rejoices  in  the  discovery  of  it.  He  is 
pained  indeed  to  think  that  as  yet  multitudes 
of  his  fellow-creatures  have  never  heard  of  it ; 
and  he  prays  that  his  way  may  be  made  known 
on  earth,  his  saving  health  among  all  nations. 
But  he  is  grateful  that  to  him  is  the  word  of 
this  salvation  sent  There  was  a  time,  in- 
deed, when  he  treated  it  with  indifference ; 
but  when  he  began  to  see  and  feel  his  perish- 
ing condition  ;  and  to  exclaim  with  the  jailer, 
What  must  I  do  to  be  saved?  he  received 
this  intelligence  as  Hagar  did  the  angel's 
kindness,  when  he  opened  her  eyes,  and 
showed  her  a  well :  or  as  the  Grecians  heard 
the  Roman  Consul's  proclamation  of  liberty ; 
when  they  cried  for  hours,  Soter,  Soter — 
Saviour,  Saviour ! 

He  rejoices  in  the  properties  of  this  salva- 
tion. In  the  freeness  of  it — that  it  requires 
no  qualifications,  no  conditions ;  and  is  with- 
out money,  and  without  price.  In  the  purity 
of  it — that  it  not  only  contains  pardoning 
mercy,  but  sanctifying  grace ;  and  is  designed 
to  save  him  from  his  sins,  which  he  now 
feels  to  be  his  worst  enemies.  In  the  per- 
petuity of  it — that  he  who  begins  a  good 
work  will  perform  it  until  the  day  of  Jesus 
Christ ;  that  he  who  believes  hath  everlasting 
life,  and  shall  never  come  into  condemnation. 
In  the  extensiveness  of  it — that  Jesus  gave 
himself  a  ransom  for  all,  to  be  testified  in 
due  time ;  and  that  this  salvation  is  prepared 
before  the  face  of  all  people :  a  light  to  lighten 
the  Gentiles,  and  the  glory  of  his  people  Is- 
rael. 

He  rejoices  in  the  hope  of  it  This  hope 
admits  of  various  degrees,  and  the  joy  will  be 
influenced  by  them.  The  lowest  degree  of 
it  may  serve  to  keep  the  mind  from  despair :  as 
a  weak  bough  will  sustain  a  man  drowning, 
till  a  firmer  support  comes  to  his  relief.  But 
there  is  a  lively  hope;  there  is  an  abounding- 
in  hope;  there  is  the  full  assurance  of  hop^— 
this  will  fill  us  with  joy  unspeakable,  and  iu'.l 
of  glory.  In  other  cases  thousands  rejoice  in 
hope,  who  will  never  obtain  possession  of  the 
object  of  it.  But  the  hope  of  Christians 
maketh  not  ashamed,  because  the  love  of  God 


is  shed  abroad  in  the  heart  by  the  Holy  Ghcet 
which  is  given  unto  them. 

He  rejoices  in  the  experience  of  it  For 
he  not  only  apprehends  it  as  a  desirable  and 
future  good  ;  but  he  has  a  present  actual  par- 
ticipation of  it.  He  feels  the  influence  of  it 
in  his  conscience,  in  his  heart,  in  his  life. 
And  if  a  man  be  not  saved  on  this  side  the 
grave,  he  will  never  be  saved  on  the  other. 
"  We,"  says  the  Apostle, "  who  have  believed, 
do  enter  into  rest."  And  "Blessed,"  says 
David,  "  is  the  people  that  know  the  joyful 
sound :  they  shall  walk,  O  Lord,  in  the  light 
of  thy  countenance ;  in  thy  name  shall  they 
rejoice  all  the  day  :  and  in  thy  righteousness 
shall  they  be  exalted." 

He  rejoices  in  the  completion  of  it.  For 
though  now  he  is  enlightened,  yet  it  is  with 
the  illumination  of  the  dawn,  not  of  the  day. 
Though  now  he  is  sanctified,  he  is  renewed 
but  in  part  Though  justified  and  adopted, 
he  does  not  always  know  his  condition,  and 
never  enjoys  all  the  privileges  of  it  He  has 
the  earnests,  but  not  the  inheritance.  He  has 
a  few  of  the  grapes  of  Eshcol,  but  does  not 
yet  command  the  vineyards  of  Canaan.  But 
when  that  which  is  perfect  shall  come,  then 
that  which  is  in  part  shall  be  done  away.  In 
pursuit  of  which,  he  can  say,  with  David, 
"  Thou  wilt  not  leave  my  soul  in  hell ;  nei- 
ther wilt  thou  suffer  thine  Holy  One  to  see 
corruption.  Thou  wilt  show  me  the  path  of 
life:  in  thy  presence  is  fulness  of  joy;  at  thy 
right  hand  there  are  pleasures  for  evermore." 
"  As  for  me,  I  will  behold  thy  face  in  righte- 
ousness; I  shall  be  satisfied,  when  I  awake 
with  thy  likeness." 

And  yet  the  enemy  of  souls  tells  the  young 
that  religion  is  an  utter  enemy  to  enjoyment ! 
Yet  the  world  supposes  that  Zion  is  the  me- 
tropolis of  gloom  and  sadness.  But  "  as  well 
the  singers  as  the  players  on  instruments  are 
there."  And  they  who  have  made  the  trial 
know  that  her  ways  are  ways  of  pleasantness, 
and  all  her  paths  are  peace.  And  the  God  of 
truth  has  said — "  Behold,  my  servants  shall 
sing  for  joy  of  heart;  but  ye  shall  cry  for  sor- 
row of  heart,  and  shall  howl  for  vexation  of 
spirit."  Christians  have  a  thousand  things  to 
rejoice  in ;  but  this  is  the  chief,  the  salvation 
of  God.  And  there  is  enough  in  this  to  in- 
spire joy  in  the  midst  of  every  loss  and  trial. 
"Although  the  fig-tree  shall  not  blossom, 
neitner  shall  fruit  be  in  the  vines ;  the  labour 
of  the  olive  shall  fail,  and  the  fields  shall  yield 
no  meat ;  the  flock  shall  be  cut  off  from  the 
fold,  and  there  shall  be  no  herd  in  the  stalls: 
yet  I  will  rejoice  in  the  Lord,  I  will  joy  in 
the  God  of  my  salvation." 


NOVEMBER  12. 

"  So  the  Lord  alone  did  lead  him,  and  there  toot 
no  *t-ange  God -with  him" — Deut.  xxxii.  12. 
Consistency  is  a  quality  which  a  write? 


«J12 


NOVEMBER  12. 


finds  it  no  easy  Ihing  to  maintain,  when  he 
brings  forward  a  character.  The  higher,  and 
the  more  peculiar,  and  the  more  original  the 
character  be,  the  more  is  the  difficulty  in- 
creased. But  when  God  is  introduced,  the 
difficulty  becomes  supreme.  For,  "  to  whom 
will  ye  liken  me,  or  shall  I  be  equal  1  saith  the 
Holy  One."  From  their  knowledge  of  the 
general  principles  of  their  nature,  which  are 
the  same  in  all,  men  may,  with  tolerable  ac- 
curacy, speak  of  men ;  and  describe  how  an 
individual  would  act  in  a  given  relation  or 
condition.  But'  for  men  to  speak  of  God ;  and 
bo  represent  him  in  all  his  attributes  and  ac- 
tions, as  that  nothing  shall  fall  short  of  an  in- 
finitely perfect  Being :  is  what  never  would 
have  been  accomplished  without  inspiration. 
But  we  find  this  in  the  Scriptures;  because 
holy  men  of  God  wrote  as  they  were  moved 
by  the  Holy  Ghost  And  hence,  though  the 
sacred  writers  bring  God  forth  in  every  page ; 
we  may  almost  say,  in  every  sentence;  he 
always  appears  in  character ;  that  is,  in  cha- 
racter with  himself. 

One  thing  however  must  be  admitted — and 
it  is  by  no  means  inconsistent  with  this — that, 
in  the  revelation  with  which  we  have  been 
favoured,  God  has  conformed  himself  to  our 
modes  of  apprehension  and  expression.  This 
was  necessary,  to  render  him  at  once  intelli- 
gible an3  impressive.  This  therefore  shows 
us  not  only  his  wisdom,  but  condescension ; 
and  dignity  is  never  degraded  by  condescen- 
sion. Thus  he  speaks  unto  us,  as  unto  chil- 
dren, with  whom  imitation  is  every  thing; 
and  levies  a  tax  upon  all  the  world  of  nature, 
to  furnish  images  of  himself. 

There  is  no  relation  he  so  commonly  as- 
sumes as  the  parental.  Nor  need  we  wonder 
at  this,  when  we  consider  that  there  is  com- 
bined in  it  every  thing  at  once  venerable  and 
endearing — that  it  appeals  to  the  present  sym- 
pathies of  the  heart — and  aids  our  devotion  by 
means  even  of  our  very  instincts.  And  ob- 
serve how  he  assumes  it.  Sometimes  he 
takes  the  affection  of  the  father :  and  we  read 
— "  Like  as  a  father  pitieth  his  children,  so 
the  Lord  pitieth  them  that  fear  him" — "  I  will 
spare  them  as  a  man  spareth  his  own  son  that 
serveth  him."  Sometimes  he  appropriates 
the  tenderness  of  the  mother :  and  we  read — 
"  As  one  whom  his  mother  comforteth,  so  will 
I  comfort  you."  At  other  times  he  descends 
lower ;  and  borrows  from  the  animal,  and 
especially  the  feathered  tribes :  and  we  read 
"  He  shall  cover  thee  with  his  feathers ;  and 
under  his  wings  shalt  thou  trust" — "How 
often  would  I  have  gathered  thee,  as  a  hen 
gathereth  her  chickens  under  her  wings ;  and 
ye  would  not" — "  As  an  eagle  stirreth  up  her 
nest,  fluttereth  over  her  young,  spreadeth 
abroad  her  wings,  taketh  them,  beareth  them 
on  her  wings:  so  the  Lord  alone  did  lead 
aim,  and  there  was  no  strange  god  with  him." 
Observe  a  Divine  agency — *'ie  Lord  led 


him.  The  allusion  is  to  the  Jews:  and  tne 
meaning  is,  that  God  conducted  them  in  their 
journeyings  to  Canaan.  They  were  very 
numerous:  but  the  aggregate  of  them  all  was 
to  Him  like  an  infant.  "  I  took  them  by  the 
hand  to  lead  them  out  of  Egypt."  "  He  led 
them  by  the  right  way,  that  they  might  go  to 
a  city  of  habitation."  "  He  led  them  about, 
he  instructed  them,  he  kept  them  as  the  apple 
of  his  eye." 

"  See  also  the  exclusive  application  of  this 
work — "  The  Lord  alone  did  lead  him,  and 
there  was  no  strange  god  with  him."  The 
idols  of  the  heathen  were  acknowledged  to 
be  limited  in  their  powers.  None  of  them 
could  do  every  thing :  there  were  therefore 
lords  many,  and  gods  many.  There  was  a 
god  for  every  exigency :  a  god  for  the  sea — 
a  god  for  the  winds — a  god  for  the  field — a 
god  for  the  garden — a  god  for  marriage — and 
a  god  for  war.  But,  said  the  Church,  "  Our 
God  is  in  the  heavens ;  he  hath  done  what- 
soever he  pleased."  And  he  himself  said,  "O 
Israel !  the  Lord  thy  God  is  one  Lord."  He 
wrought  out  every  deliverance  for  them.  He 
conferred  every  blessing  upon  them — and, 
having  done  the  work  without  any  helper,  he 
deserved  all  the  praise ;  and  assigns  this  as  a 
reason  why  they  should  not  divide  their  re- 
gards between  him  and  any  other.  "  J  re- 
moved his  shoulder  from  the  burden:  his 
hands  were  delivered  from  the  pots.  Thou 
calledst  in  trouble,  and  I  delivered  thee ;  J 
answered  thee  in  the  secret  place  of  thunder : 
/proved  thee  at  the  waters  of  Meribah.  Hear, 
O  my  people,  and  I  will  testify  unto  thee :  O 
Israel,  if  thou  wilt  hearken  unto  me ;  there 
shall  no  strange  god  be  in  thee ;  neither  shalt 
thou  worship  any  strange  god." 

He  is  also  a  resemblance  of  the  manner  in 
which  it  was  performed — "  So  the  Lord  alone 
did  lead  him,  and  there  was  no  strange  god 
with  him."  Howl  "As  an  eagle  stirreth 
up  her  nest,  fluttereth  over  her  young,  spread- 
eth abroad  her  wings,  taketh  them,  beareth 
them  on  her  wings." 

All  this  is  not  to  be  confined  to  the  Jews. 
There  is  also  a  spiritual  Israel,  whom  they 
were  intended  to  prefigure;  the  circumcision, 
who  worship  God  in  the  spirit,  and  rejoice  in 
Christ  Jesus,  and  have  no  confidence  in  the 
flesh.  And  such  a  people  he  now  has  for  his 
name ;  and  he  is  leading  them ;  leading  them 
alone,  without  any  one  to  divide  with  him  the 
work,  or  share  with  him  the  glory.  And  how 
does  he  this  1  Let  us  not  torture  the  image ; 
but  let  us  improve  it.  Three  things  are  here 
ascribed  to  the  mother-eagle — not  in  providing 
for  her  young ;  for  this  is  not  the  subject  in 
question — but  in  educating  them ;  in  teaching 
them  to  fly.  She  stirreth  up  her  nest.  She 
fluttereth  over  her  young.  She  spreadeth 
abroad  her  wings,  and  taketh  them,  and  bear- 
eth them  on  her  wings.  And  all  this  is  ap- 
plicable to  God,  in  his  dealings  with  us,  and 


NOVEMBER  13. 


aia 


preoaring  us  to  seek  those  things  that  are 
above. 


NOVEMBER  13. 

"  As  an  eagle  stirreth  up  her  nest." 
Deut.  xxxii.  1 1. 

— She  sees  the  eaglets  nestling,  blinking, 
and  dozing;  and  she  wishes  them  to  fly — 
Arise,  says  she — but  they  refuse — She  then 
stirs  up  the  nest — shakes  it ;  turns  out  the  in- 
side ;  separates,  scatters  the  parts.  That  is, 
she  either  destroys  the  nest,  or  makes  it  so 
uncomfortable  that  the  young  ones  move  out 
upon  the  neighbouring  boughs,  where  they  are 
in  a  posture  for  flight.  God  does  the  same 
with  us — He  stirs  up  our  nest. 

First.   As  to  our  outward  condition  in  the 
world.     This  was  the  case  with  the  Jews. 
Egypt  had  been  their  abode;  where,  in  the 
infancy  of  their  state,  they  were  lodged  like 
birds  in  a  nest ;  and  though  it  was  an  impure 
one,  and  much  straitened  and  confined  them, 
they  evinced  no  care  to  leave  it.     And  it  is 
easy  to  see,  that  if  they  had  been  well  treated, 
and  enjoyed  the  smiles  of  the  government 
and  the  former  advantages  of  Goshen,  Moses 
might  have  called  long  enough  before  they 
would  have  come  out     But  there  arose  ano- 
ther king,  that  knew  not  Joseph,  who  evil  en- 
treated them,  and  made  their  lives  bitter  by 
reason  of  cruel  bondage.  Their  burdens  were 
intolerable;  their  tasks  impracticable;  their 
complaints  were  turned  into  insults ;  their 
daughters  were  for  slaves ;  and  their  sons  for 
slaughter — And  now  they  sigh  for  deliver- 
ance ;  and  are  willing  to  go  forth,  even  into  a 
wilderness,  at  the  Divine  call — Thus  God 
stirred  up  their  nest.     Manasseh  was  the  son 
of  good  Hezekiah :  but  every  pious  principle 
of  his  education  was  corrupted  by  power, 
wealth,  and  pleasure.    He  became  proverbial 
for  wickedness ;  and  would  have  gone  on  till 
he  had  filled  up  the  measure  of  his  iniquity — 
But  God  stirred  up  his  nest  "  When  he  was 
in  affliction,  he  besought  the  Lord  his  God, 
and  humbled  himself  greatly  before  the  God 
of  his  fathers,  and  prayed  unto  him :  and  he 
was  intreated  of  him,  and  heard  his  supplica- 
tion, and  brought  him  again  to  Jerusalem  into 
nis  kingdom.   Then  Manasseh  knew  that  the 
Lord  he  was  God."     What  brought  the  Pro- 
digal to  his  senses,  and  made  him  think  of 
home?     A  mighty  famine  in  the  land — he 
began  to  be  in  want  How  many,  now  living, 
can  say,  "  It  is  good  for  me  that  I  have  been 
afflicted :  before  I  was  afflicted  I  went  astray, 
but  now  have  I  kept  thy  word !"     You  had 
health:  but  sickness  invaded  your  frame;  and 
you  have  been  made  to  possess  months  of 
vanity,  and  have  had  wearisome  nights  ap- 
pointed for  you.    You  prospered  in  business : 
but  your  purposes  were  broken  off;   your 
schemes  failed ;  you  were  put  back  in  life,  and 
2R  27 


compelled  to  begin  the  world  afresh.  You 
had  a  wife  of  your  bosom :  but  the  Lord  took 
away  the  desire  of  your  eyes  with  a  stroke. 
You  had  a  favourite  child,  on  whom  you 
placed  many  a  flattering  expectation :  but  at 
an  early  grave  you  sighed,  "  Thou  destroyest 
the  hope  of  man" — and  now,  at  your  meals, 
you  see  David's  seat  is  empty — and  you  oflen 
retire,  and  sigh,  "  Childhood  and  youth  are 
vanity."  And  what  is  all  this  but  his  stirring 
up  your  nest  1  and,  by  a  sad,  but  salutary  ne- 
cessity, constraining  you  to  turn  from  time  to 
eternity ;  from  the  creature  to  Himself,  the 
supreme  good  1  And  what  a  mercy,  if  you 
can  now  say — 

"  JVojo  to  the  shining  realms  above, 

1  stretch  my  hands,  and  glance  mine  eyes : 
Oh  for  the  pinions  of  a  dove, 
To  bear  me  to  the  upper  skies ! 
"There,  from  the  bosom  of  my  God, 
Oceans  of  endless  pleasure  roll : 
There  would  I  fix  my  last  abode, 
And  drown  the  sorrows  of  the  soul." 

Secondly.  As  to  our  self-righteous  confi- 
dence and  security.  We  have  naturally  a 
good  opinion  of  ourselves;  and  the  enemy  of 
souls  loves  to  cherish  it  He  therefore  keeps 
his  palace  and  his  goods  in  peace.  He  dreads 
a  stir  in  the  conscience.  He  knows  that  we 
must  be  humbled  before  we  are  exalted ; 
wounded  before  we  can  be  healed ;  and  be 
emptied  of  self,  before  we  can  be  filled  with 
all  the  fulness  of  God.  This  state  of  mind 
must  therefore  be  disturbed  and  destroyed  be- 
fore any  thing  like  genuine  religion  can  com- 
mence. And  what  does  Godl  By  the  conviction 
of  sin,  like  a  general  at  the  head  of  an  army,  he 
enters  the  soul — and  the  man  no  more  says, 
Peace,  peace — his  hopes  are  fled — he  is  re- 
duced to  self-despair — and  his  only  cry  is, 
"  What  must  I  do  to  be  saved  !"  His  world- 
ly friends  are  alarmed  for  him:  but  they 
who  know  what  is  the  way  of  the  Spirit  re- 
joice, not  that  he  is  made  sorry,  but  that  he 
now  sorrows  after  a  godly  sort  And  the  sub- 
ject of  the  change  himself  may  mistake  the 
nature  and  design  of  the  operation ;  and  con- 
clude that  he  is  going  to  be  destroyed.  But 
if  the  Lord  had  a  mind  to  kill  him  he  would  not 
have  shown  him  such  things  as  these.  Thus 
it  was  with  Paul.  See  how  his  nest  was  fea- 
thered with  self-righteousness ;  and  see  how 
it  was  stirred  up — "  I  was  alive  without  the 
law  once :  but  when  the  commandment  came, 
sin  revived,  and  I  died."  "  For  I  through  the 
law  am  dead  to  the  law,  that  I  might  live 
unto  God." 

Thirdly.  As  to  our  departure  from  life. 
We  are  not  to  remain  here  always ;  and  it  is 
no  little  difficulty  to  break  up  our  attachment 
to  the  present  state.;  and  to  make  us  willing 
to  leave  it  But  see  how  this  is  done. — After 
a  number  of  years  we  have  a  feeling  persua- 
sion that  this  is  not  our  rest ;  that  creatures 
are  broken  reeds ;  that  the  earth  is  a  vale  of 
tear' ;  that  the  world  is  vanity  and  vexation 


314 


NOVEMBER  14. 


of  spirit ;  and  having  looked  through  every 
scene  here,  we  wish  for  another  and  a  nobler 
region  of  existence.  Then,  too,  our  powers 
begin  to  fail  us.  Pains  and  infirmities  grow 
upon  us.  Our  decaying  senses  shut  us  out 
by  degrees  from  former  objects  and  pursuits. 
The  days  are  come  wherein  we  have  no  plea- 
sure. Hearing  fails.  They  that  look  out  of 
the  window  are  darkened.  Fear  is  in  the 
way.  The  grasshopper  is  a  burden.  And 
when  we  look  around,  where  now  are  the  re- 
lations and  friends  that  once  rendered  life  de- 
lightful 1  Lover  and  friend  God  has  put  far 
from  us,  and  our  acquaintance  into  darkness. 
We  seem  more  and  better  related  to  another 
world  than  this — We  feel  the  drawings  of 
those  who  are  gone — "  What  have  I  here  1 
and  what  do  I  here  f — And  now  the  hope  of 
usefulness  ceases  to  detain  us.  How  can  I 
glorify  God  1  or  serve  my  generation  1  Why 
should  I  remain  a  cumberer  of  the  ground, 
when  so  many  fine  and  fruitful  trees  are  cut 
down]  And  now  we  become  better  acquaint- 
ed with  the  heavenly  world  we  have  more 
nearly  approached — O  what  darkness  here ! 
and  what  sunshine  there  P  What  bondage 
here  !  and  what  liberty  there ! — There  no 
law  in  the  members  warring  against  the  law 
of  the  mind — There  no  complaint,  when  I 
would  do  good  evil  is  present  with  me — Is 
not  this  worth  dying  for  1 — Then  the  earnests 
and  foretastes  of  the  glory  to  which  we  are 
going  render  every  thing  else  comparatively 
insipid ;  and  the  grapes  of  Eshcol  make  us 
long  for  the  vineyards  of  Canaan — And  thus 
the  Lord  stirs  up  the  nest  of  life  itself;  and 
gets  the  heir  of  immortality  upon  the  perch 
for  his  departure — where  he  is  able  to  say, 

"  There  is  a  house  not  made  with  hands, 
Eternal  and  on  high; 
And  here  my  spirit,  waiting,  stands 
Till  God  shall  bid  it  fly." 


NOVEMBER  14. 

"  Fluttereth  over  her  young." — Deut.  xxxii.  11. 

— This  she  does  to  excite  and  teach  them 
by  her  own  example.  And  God  does  the 
same  with  regard  to  us.  The  eye  does  much 
more  than  the  ear.  The  advantage  derivable 
from  example  is  universally  allowed.  It  not 
only  aids. in  the  illustration  of  a  subject,  but 
also  in  the  impression  and  influence  of  it ;  as 
it  helps  the  memory,  strikes  the  fancy,  re- 
proves indolence,  encourages  hope,  and  fires 
zeal.  Wise  teachers  will  therefore  always 
teach  as  much  as  possible  by  example. 

How  sad  is  the  state  of  those  who  are  des- 
titute of  this  advantage  in  religion  !  And 
there  are  those  to  be  found  who  have  scarce- 
ly an  instance  of  godliness  within  their  reach. 
Wc  pity  the  son  who  has  indeed  a  father  who 
instructs  him,  and  by  his  own  example  too — 
but  it  is  to  swear ;  to  profane  the  Sabbatf i  ;  to 
despise  the  house  of  God.     We  pity  the 


daughter  who  has  indeed  a  mother  who  leada 
her,  and  by  her  own  example  too — but  it  is 
to  idolize  her  person ;  to  read  novels  and  ro- 
mances— not  the  words  of  eternal  life;  to  re- 
pair to  places  of  dissipation — not  to  the  throne 
of  the  heavenly  grace.  Is  there  an  individual 
perusing  this  page,  who  is  stationed  in  a 
neighbourhood,  or  a  family,  where  he  can  find 
no  one  with  whom  he  can  unite  in  any  reli- 
gious exercise ;  who  mov^s  on  alone ;  and 
even,  perhaps,  through  reproach  and  opposi 
tion  1  Let  him  remember  that  this  may  not 
be  the  case  always.  If  he  walks  in  wisdom 
towards  them  that  are  without,  his  endea- 
vours, in  time,  may  be  available;  and  his 
prayers  be  heard:  and  though  he  has  been 
denied  the  advantage  of  having  an  example, 
he  may  have  the  honour  of  becoming  one, 
and  of  leading  others  into  the  way  everlast- 
ing. 

But  there  are  few  places  now  in  which 
there  are  not  some  instances  of  divine  grace, 
sufficient  to  condemn  the  world,  and  to  en- 
courage those  whose  faces  are  Zionward. 
Some,  perhaps,  have  many  godly  persons 
around  them,  and  they  see  how  superior  these 
are  to  other  men.  How  content !  How  grate- 
ful !  How  supported  in  trouble!  How  hope- 
ful in  death  !  Some  have  pious  friends  and 
relations.  You  have,  perhaps,  a  sister,  who 
often  entreats  you.  Or  a  wife,  who  endea- 
vours to  win  you.  Or  a  father,  who  says, 
My  son,  if  thine  heart  be  wise,  my  heart 
shall  rejoice,  even  mine.  Or  a  mother,  who 
weeps  over  you,  and  exclaims,  What,  my 
son  !  and  the  son  of  my  womb !  and  the  son 
of  my  vows !  And  what  is  all  this  but  God 
teaching  and  exciting  you  1  And  if  you  can 
read,  you  have  an  additional  advantage.  How 
many  excellent  lives  have  been  published  ? 
How  many  fine  characters  are  pourtrayed  in 
the  Scriptures !  And,  by  the  perusal  of  all 
these,  you  bring  a  cloud  of  witnesses  and  ex- 
amples before  you.  And  when  you  see  them 
in  the  exercise  and  display  of  whatsoever  is 
lovely  and  of  good  report,  do  you  not  see  God 
in  all  this,  like  the  eagle,  fluttering  over  her 
young1? 

But  look  at  him  in  his  more  personal  con 
duct.  See  how  he  not  only  teaches  and  ex- 
cites by  his  word,  but  by  his  own  example. 
Does  he  command  us  to  be  merciful  1  He  is 
merciful ;  rich  in  mercy ;  he  delighteth  in 
mercy.  Does  he  enjoin  us  to  give  1  He  daily 
Joadeth  us  with  his  benefits.  He  gives  ua 
richly  all  things  to  enjoy.  He  spared  not  his 
own  Son.  Does  he  require  us  to  forgive!  He 
is  ready  to  pardon.  He  abundantly  pardons. 
"  Love  your  enemies,"  says  he ;  "  bless  them 
that  curse  you,  do  good  to  them  that  hate  you, 
and  pray  for  them  which  despitefully  use 
you  and  persecute  you ;  that  ye  may  be  the 
children  of  your  Father  which  is  in  heaven : 
for  he  maketh  his  sun  to  rise  on  the  evil  and 
on  the  £ocd,  and  sendeth  rain  on  the  lust  and 


NOVEMBER  15. 


315 


oil  the  unjust"  "  Be  ye  therefore  perfect, 
even  as  your  Father  which  is  in  heaven  is 
perfect"  This  is  not  an  optional  thing1  with 
us ;  we  must  resemble  him ;  and  are  only  re- 
ligious, in  proportion  as  we  are  like  him,  and 
are  one  spirit  with  him. 

To  render  his  example  the  more  enga- 
ging, we  were  going  to  say — he  human- 
ized it.  God  was  manifest  in  the  flesh.  And 
this  rendered  his  example,  not  only  the  more 
attractive,  but  even  the  more  complete.  For 
it  is  obvious  that  he  could  not  have  been  our 
example,  and  have  gone  before  us  in  the  ex- 
ercise of  any  of  those  graces,  or  the  perform- 
ance of  any  of  those  duties,  which  imply  de- 
pendence, submission,  and  suffering,  unless 
he  had  become  incarnate.  The  Word,  there- 
fore, was  made  flesh,  and  dwelt  among  us. 
Divine  goodness  walked  up  and  down  the 
earth  for  three-and-thirty  years,  in  human 
form.  Here  was  visible  the  image  of  the  in- 
visible God.  The  Sovereign  comes  down  and 
goes  before  his  subjects,  to  excite  and  allure 
them.  See,  says  he ;  I  obey,  to  teach  you  to 
obey — I  suffer,  to  teach  you  how  to  suffer — 
I  die,  to  make  you  fearless  of  death — "  Be  ye 
therefore  followers  of  God,  as  dear  children ; 
and  walk  in  love,  as  Christ  hath  also  loved 
us,  and  hath  given  himself  for  us  an  offering 
and  a  sacrifice  to  God  for  a  sweetsmelling  sa- 
vour." 

Let  ministers  learn  from  hence  to  be  pa- 
rental rather  than  magisterial;  and  to  do 
more  by  influence  than  authority — "  Neither 
as  being  lords  over  God's  heritage ;  but  being 
ensamples  to  the  flock."  This  is  what  Paul 
enjoined  on  his  son  Timothy :  "  Be  thou  an 
example  to  the  believers,  in  word,  in  conver- 
sation, in  charity,  in  spirit,  in  faith,  in  pu- 
rity." And  what  was  his  own  practice  1  "  As 
ye  know  how  we  exhorted,  and  comforted, 
and  charged  every  one  of  you,  as  a  father 
doth  his  children."  "  We  were  gentle  among 
you,  even  as  a  nurse  cherisheth  her  chil- 
dren. So,  being  affectionately  desirous  of 
you,  we  were  willing  to  have  imparted  unto 
you,  not  the  Gospel  of  God  only,  but  also  our 
own  souls,  because  ye  were  dear  unto  us." 

And  let  parents  remember  this  image. 
Do  as  well  as  teach.  Be  amiable.  Render 
your  religion  inviting.  Let  your  children 
see  it.  Come  near  them — attach  them — 
draw  them. 

"  And  as  the  bird  each  fond  endearment  tries, 
To  tempt  her  new-fledged  offspring  to  the  skies ; 
Employ  each  art ;  reprove  each  dull  delay ; 
Allure  to  brighter  worlds,  and  lead  the  way." 


NOVEMBER  15. 

' — Spreadeth  abroad  her  wings,  taketh  them, 
beareth  them  on  her  -wings." — Deut.  xxxii.  11. 

This  is  to  aid,  and  also  to  secure  them. 
When  they  mount  her  back,  they  are  little 
aware  of  her  design ;  but  she  sails  away  with 


them — and  sometimes,  shakes  them  off.  Then 
they  must  fly  themselves — But  she  follows 
after  -She  hovers  near  them  :  and  when 
their  pinions  flag,  and  they  are  unable  to  keep 
longer  on  the  wing,  with  surprising  speed 
and  skill,  she  darts  and  places  herself  under- 
neath them  ;  and  thus  receiving  their  whole 
weight  she  prevents  their  fall,  succours  their 
weakness,  and  refreshes  them  for  anothei 
flight  The  Lord  never  entirely  leaves  his 
people — and  it  is  well  he  does  not :  for  with- 
out him  they  can  do  nothing.  He  does,  how- 
ever, in  a  degree  withdraw  from  them,  to 
make  them  more  sensible  of  their  weakness, 
and  induce  them  to  rely  more  upon  himself: 
but  not  so  as  to  hazard  their  safety — Thus 
the  mother,  when  her  infant,  beginning  to 
walk,  is  too  venturesome,  leaves  him  alone — 
not  to  go  over  a  plank  across  a  river ;  but  in 
the  room  with  her;  and  upon  the  carpet; 
where  the  fall  will  alarm  and  caution — not 
kill,  or  fracture  him — And  #she  soon  takes 
him  up,  and  presses  him  to  her  bosom  and 
her  lips  again.  God  has  himself  (how  much 
we  need  to  teach  and  effect  us !)  employed 
another  tender  image.  When  young  and 
feeble,  the  day  perhaps  warm,  and  the  ground 
rough,  the  little  lambs  are  unable  to  keep 
pace  with  the  flock,  and  would  be  left  pant- 
ing and  bleating  behind  :  but  the  Shepherd 
of  Israel  gathers  them  with  his  arm,  and  car- 
ries them  in  his  bosom. 

Many  are  not  convinced  of  their  weak- 
ness, because  they  have  never  made,  in  earn- 
est a  trial  of  their  strength.  But  when  a 
man  begins  to  apply  himself  to  the  purposes 
of  the  divine  life,  he  feels  how  unable  he  is 
to  do  any  thing  as  of  himself :  and  he  would 
never  be  induced  to  take  one  step,  effect- 
ually, in  a  religious  course,  without  such  an 
assurance  as  the  Gospel  presents.  Possi- 
bility, probability,  is  not  enough :  he  must 
hear  the  voice  that  cries,  "  My  grace  is  suf- 
ficient for  thee ;  for  my  strength  is  made  per- 
fect in  weakness."  And  he  does  hear  this. 
And,  though  much  is  required  and  expected 
of  him,  he  sees  all  the  means  necessary  to 
the  end.  He  sees  a  cause  more  than  ade- 
quate to  the  effect  It  is  a  great  thing  to  be 
a  Christian :  but  "  our  sufficiency  is  of 
God." 

He  has  said,  "  I  will  strengthen  them  in 
the  Lord :"  and,  "  As  thy  day,  so  shall  thy 
strength  be."  He  aids  them  by  his  provi- 
dence. And  by  communion  with  each  other. 
And  in  the  ordinances  of  religion.  Minis- 
ters are  "helpers  of  their  joy.  His  word 
quickens  them.  His  statutes  help  tnem. 
In  the  holy  assemblies,  and  at  the  table  of 
their  dying  Lord,  while  they  wait  upon  him, 
he  renews  their  strength  ;  and  they  mount 
up  with  wings,  as  eagles ;  and  they  run,  and 
are  not  weary  ;  and  they  walk,  and  are  not 
faint  But  all  these  are  only  the  means — the 
Holy  Spirit  is  the  agent-  -Not  by  might  nor 


316 


.NOVEMBER  16. 


by  power,  but  by  my  Spirit,  saith  the  Lord. 
Our  dependence  upon  ^'m  is  entire.  We 
pray  in  the  Spirit.  We  live  in  the  Spirit. 
We  walk  in  the  Spirit.  He  leads  us  into  all 
truth.  He  seals  us  unto  the  day  of  redemp- 
tion. But  for  his  influence,  who  would  not 
every  moment  despond  and  sink  1 

But  the  eagle,  by  taking  and  bearing  her 
young  on  her  wings,  not  only  sustains  and 
supports  them,  but  protects  and  secures  them. 
Is  an  enemy  in  sight  1  She  soars  with  them 
above  his  reach.  Does  the  archer  discharge 
his  arrows  from  below  1  They  must  pierce 
through  her  body  before  they  can  touch 
them.  "  The  path  of  life  is  above,  to  the 
wise,  to  depart  from  hell  beneath."  And 
God  is  the  refuge,  as  well  as  the  strength, 
of  his  people.  And  to  each  of  them  he  says, 
what  David  said  to  Abiathar,  when  he  fled 
to  him  from  the  slaughter  of  Saul- — "  Abide 
with  me ;  fear  not ;  for  he  that  seeketh  thy 
life,  seeketh  my  life  :  but  with  me  thou  shalt 
be  in  safeguard."  When  they  can  realize 
this,  their  soul  dwells  at  ease.  This  is 
sometimes  their  privilege :  it  ought  to  be  al- 
ways their  experience.  Their  security  is  al- 
ways the  same :  but  Paul  was  persuaded  of 
it — " I  am  persuaded"  says  he,  " that  nei- 
ther death,  nor  angels,  nor  principalities,  nor 
powers,  nor  things  present,  nor  things  to 
come,  nor  height,  nor  depth,  nor  any  other 
creature  shall  be  able  to  separate  us  from  the 
love  of  God,  which  is  in  Christ  Jesus  our 
lord." 


NOVEMBER  16. 

'  Thy  hidden  ones" — Psalm  Ixxxiii.  3. 

This  representation  cf  God's  people  is 
worthy  our  notice.  It  may  be  taken  two 
ways. 

First.  As  referring  to  their  safety.  We 
often  hide,  only  to  preserve.  This  is  the 
meaning  of  the  word  in  the  parable,  with  re- 
gard to  the  discovery  of  the  treasure  in  the 
field ;  "  which,  when  a  man  hath  found,  he 
hideth  it."  His  aim  is  not  to  conceal,  but  to 
secure :  and  the  cause  is  put  for  the  effect. 
Thus  God's  people  are  hidden.  He  hid  Noah 
in  the  Ark,  and  the  waters  that  drowned  the 
world,  could  not  find  him.  When  his  judg- 
ments were  coming  over  the  land,  "  Come, 
my  people,"  said  He,  "  enter  thou  into  thy 
chamber,  and  shut  thy  doors  about  thee : 
hide  thee  also  for  a  little  season,  until  the  in- 
dignation be  overpast."  Hence  the  promise, 
"  Thou  shalt  hide  them  in  the  secret  of  thy 
presence  from  the  pride  of  man :  thou  shalt 
keep  them  secretly  in  a  pavilion  from  the 
strife  of  tongues."  Hence  the  confidence  ex- 
pressed by  David,  "  In  the  time  of  trouble  he 
Bhall  hide  me  in  his  pavilion :  in  the  secret  of 
nis  tabernacle  shall  he  hide  me  ;  he  shall  set 


me  upon  a  rock."  The  Saviour  could  say, 
"  In  the  shadow  of  his  hand  hath  he  hid  me." 
And,  "  All  the  saints  are  in  his  hand."  They 
are  kept  by  the  power  of  God,  through  faith, 
unto  salvation. — For  He  himself  is  their  "re- 
fuge ;"  their  "  hiding-place" — They  are  his  ' 
hidden  ones. 

Secondly.  As  intimating  their  conceal- 
ment This  is  not  absolute.  But  it  holds  in 
various  respects  and  degrees.  It  is  true  with 
regard  to  the  nature  of  their  spiritual  life. 
Our  life,  says  the  Apostle,  is  hid  with  Christ 
in  God,:  and  that  he  refers  to  its  invisibleness, 
rather  than  to  its  safety,  is  obvious  from  the 
words  following :  "Wnen  he  who  is  our  life 
shall  appear,  toe  also  shall  appear  with  him 
in  glory."  The  source,  principles,  and  act- 
ings, of  this  life,  are  unintelligible  to  natural 
men  ;  neither  can  they  know  them,  because 
they  are  spiritually  discerned.  The  heart  of 
the  believer  only  feels  his  own  bitterness: 
and  a  stranger  intermeddieth  not  with  his 
joy.  The  manna  upon  which  he  feeds,  is  hid- 
den manna.  And  no  one  knoweth  the  new 
name  in  the  white  stone  given  him,  but  the 
receiver.  His  grief  is  too  deep  to  be  noisy. 
He  sitteth  alone  and  keeps  silence.  The 
stricken  deer  leaves  the  herd.  Other  war- 
riors appeal  to  the  senses,  and  get  fame  :  but 
his  conflicts  are  carried  on  within,  visible  to 
God  only;  and  his  laurels  are  all  future. 
Others  may  give  alms,  to  be  seen  of  men : 
but  his  left,  hand  is  not  to  know  what  his  right 
hand  doeth. 

They  are  sometimes  hidden  by  persecution. 
For  though  this  does  not  prevent  their  being 
Christians,  it  hinders  them  from  appearing  as 
such ;  especially  by  secluding  them  from  their 
social  and  public  assemblies.  This  is  not  our 
case.  Our  teachers  are  not  put  into  a  cor- 
ner. We  can  go  to  the  house  of  God  in  com- 
pany. We  can  feed  in  the  ways;  and  our 
pasture  is  in  all  high  places.  But  call  to  re- 
membrance the  former  times,  when  they  wan- 
dered in  deserts,  and  in  mountains,  and  dens, 
and  caves  of  the  earth ;  or  were  confined  in 
prisons;  or  prayed  and  preached  under  the 
cover  of  night.  But  they  were  dear  to  God , 
they  were  his  hidden  ones. 

They  are  sometimes  hidden  hy  the  obscu- 
rity of  their  stations.  Not  many  of  the  wise, 
and  mighty,  and  noble,  are  called  :  but  when 
they  are  called,  they  are  also  exhibited. 
They  are  like  cities  set  on  hills,  which  can- 
not be  hid.  A  little  religion  in  high  life  goes 
a  great  way,  and  is  much  talked  of,  because 
it  is  so  often  a  strange  thing.  But  God  hath 
chosen  the  poor  of  this  world ;  and  they  are 
often  rich  in  faith.  Yet  how  is  their  moral 
wealth  to  be  known !  How  few  opportunities 
have  they  for  religious  display  or  exertion ! 
There  may  be  the  principle  of  benevolence, 
where  there  is  no  ability  to  give.  And  the 
Lord  seetb  the  heart ;  but  men  can  only  judge 


NOVEMBER  17. 


317 


from  action?.  Many  who  are  great  in  the 
sight  of  the  Lord  are  living  in  cottages  and 
hovels ;  and  are  scarcely  known,  unless  to  a 
ew  neighbours  equally  obscure. 

They  are  sometimes  hidden  by  their  dis- 
position. They  are  reserved;  and  shrink 
oack  from  notice.  They  are  timid  and  self- 
diffident.  This  restrains  them  in  religious 
conversation,  especially  as  it  regards  their 
own  experience.  This  keeps  them  from 
making  a  profession  of  religion,  and  joining  a 
Christian  Ch  urch.  Joseph  of  Ar imathsea  was 
a  disciple  of  Jesus;  but  secretly,  for  fear  of 
the  Jews.  And  Nicodemus,  from  the  same 
cause,  came  to  Jesus  by  night  They  had 
difficulties  in  their  situations,  from  which 
others  were  free.  They  ought  to  have  over- 
come them ;  and  so  they  did  at  last :  but  it 
was  a  day  of  small  things  with  them  at  first. 
Others  are  circumstanced  and  tried  in  a  simi- 
lar way ;  and  we  must  be  patient  towards  all 
men. 

They  are  sometimes  hidden  by  their  infir- 
mities. We  would  not  plead  for  sin ;  but 
g^race  may  be  found  along  with  many  imper- 
fections. The  possessors  have  what  is  essen- 
tial to  religion  in  them ;  but  not  every  thing 
that  is  ornamental,  and  lovely,  and  of  good 
report. 

The  same  also  will  apply  to  errors.  Here, 
again,  we  are  far  from  undervaluing  divine 
truth.  It  is  a  good  thing  that  the  heart  be 
established  with  grace.  But  it  is  impossible 
for  us  to  say  how  much  ignorance,  and  how 
many  mistakes,  may  be  found,  even  in  the 
Israelite  indeed,  in  whom  there  is  no  guile. 
How  little  did  Peter  know  of  the  most  im- 
portant of  all  subjects,  when  our  Saviour  pro- 
nounced him  blessed ;  and  said  he  was  a  par- 
taker of  divine  illumination !  We  extend 
this  even  to  congregations  and  communities. 
There  may  be  individuals  in  them,  wiser 
than  their  teachers,  and  no  strangers  to  com- 
munion with  the  God  of  all  grace.  Who  can 
entertain  too  bad  an  opinion  of  Popery  1  Yet 
we  find  a  Nicol,  a  Pascal,  a  Fenelon,  in  that 
most  corrupt  church— Where  may  not  God 
have  his  hidden  ones'?  Let  us  not  judge  of 
the  real  number  of  his  people,  by  things  that 
do  appear.  While  we  ought  to  pray  always 
— "  The  Lord  add  to  his  people,  how  many 
soever  they  be,  a  hundredfold."  It  is  not 
only  candour,  but  truth,  that  tells  us  we  may 
enlarge  our  hopes :  while  we  ought  to  pray 
always.  "  Wot  ye  not  what  the  Scripture 
saith  of  Eliasl  how  he  maketh  interces- 
sion to  God  against  Israel,  saying,  Lord,  they 
have  killed  thy  prophets,  and  digged  down 
thine  altars ;  and  I  am  left  alone,  and  they 
seek  my  life.  But  what  saith  the  answer  of 
God  unto  him  ?  I  have  reserved  to  myself 
seven  thousand  men,  who  have  not  bowed  the 
knee  to  the  image  of  Baal" 
27* 


NOVEMBER  17. 

"  Hi*  seed  shall  endure  for  ezer." 
Psalin  lxxxix.  36. 

David  was  peculiarly  related  to  the  Mes« 
siah.  He  wrote  much  concerning  him.  He 
yielded  the  most  varied  and  complete  type  of 
him  ever  exhibited.  He  was  at  once  his  Lord 
and  his  son.  Hence  the  name  of  the  formei 
is  often  applied  to  the  latter;  and  what  is 
spoken  of  the  one,  is  often  to  be  extended  to 
the  other.  It  must  be  so  applied,  to  do  any  thing 
like  justice  to  the  force  of  the  language.  And 
in  this  case  we  are  more  than  justified,  by 
numerous  appropriations  of  men  in  the  New 
Testament,  who  spake  as  they  were  moved 
by  the  Holy  Ghost. 

Upon  this  principle,  the  words  before  us  in- 
sure the  perpetuation  of  his  people — "  His 
seed  shall  continue  for  ever."  We  shall  say 
nothing  of  their  number ;  though,  if  we  were 
asked  the  question,  "  Are  there  few  that  shall  % 
be  saved  1"  we  could  boldly  answer,  No ': 
Ignorance  and  bigotry  have  always  dimin- 
ished  them ;  but  they  shall  be  found,  when 
gathered  together,  a  countless  multitude. 

But  why  are  *hey  called  his  seed?  Be 
cause  they  derive  their  being,  as  new  crea- 
tures, from  him.  "Every  one  that  doeth 
righteousness,  is  born  of  Him."  In  such  a 
relation,  we  look  for  resemblance.  This,  in- 
deed, is  not  invariably  the  case,  with  regard 
to  children.  Some  of  them  have  little  of  the 
father's  likeness,  either  in  features  or  in  tem- 
per. But  all  Christians  resemble  Christ.  They 
bear  the  image  of  the  heavenly.  If  any  man 
have  not  the  Spirit  of  Christ,  he  is  none  of 
his.  The  relation  infers  duty.  It  does  away, 
indeed,  with  all  servileness ;  but  not  with  ser- 
vice. "A  seed  shall  serve  him."  "And  I 
will  spare  them,"  says  he,  "  as  a  man  spareth 
his  own  son  that  serveth  him."  "  A  son  ho- 
noureth  his  father."  Every  Christian,  there- 
fore, will  ask,  "  Lord,  what  wilt  thou  have 
me  to  do?"  The  relation  confers  honour. 
His  seed  are  descended  from  One  who  is 
higher  than  the  kings  of  the  earth ;  in  whom 
are  hid  all  the  treasures  of  wisdom  and  know- 
ledge ;  and  whose  holiness  and  goodness  are 
infinite.     Such  honour  have  all  his  saints. 

But  what  a  privilege  does  it  bespeak !  There 
is  an  amazing  instinct  in  brute-creatures  to- 
wards their  offspring.  It  seems  to  transform 
the  very  nature  of  some  of  them.  The  timid 
sheep,  and  the  fearful  bird,  become  bold  and 
daring  on  behalf  of  their  young.  As  to  man, 
if  he  were  not  to  provide  for  his  own,  he 
would  be  contemned  by  all  around  him :  and 
were  he  a  pretender  to  religion,  he  would  be 
considered  as  denying  the  faith,  and  be  deem- 
ed worse  than  an  infidel.  Will  the  Lord  Je- 
sus neglect  his  offspring  1  Will  he  suffer  them 
to  want  any  good  thing]  Will  he  not  educate 


318 


NOVEMBER  18. 


ihem  !  Chastise  them  !  Resent  every  injury 
that  is  done  them?  Acknowledge  them!  De- 
fend them! 

Observe,  not  only  their  relation  to  him,  but 
their  perpetuity — "They  shall  continue  for 
ever."  They  die,  as  well  as  others:  they  often 
die  earlier :  yet,  consistently  with  this  obvious 
and  undeniable  fact,  they  shall  continue  for 
ever,  in  three  senses.  First.  In  the  succes- 
sion of  their  race  to  the  end  of  the  world.  It 
will  never  be  cut  off—"  The  Church  in  dan- 
ger!" What  Church!  "Upon  this  rock," 
says  he,  "I  will  build  my  Church;  and  the 
gates  of  hell  shall  not  prevail  against  it." 
Yea,  his  people  shall  continue  to  increase  in 
number  and  excellency — We  shall  leave  the 
world  better  than  we  entered  it :  and  so  will 
our  children — till  Jerusalem  shall  be  esta- 
blished, and  be  made  a  praise  in  the  whole 
earth.  Secondly.  In  their  religious  charac- 
ter to  the  end  of  life.  If  left  to  themselves, 
we  could  not  be  sure  of  their  persevering  to 
the  end  of  a  day,  or  an  hour.  But  they  are 
kept  by  the  power  of  God,  through  faith,  unto 
salvation.  He  upholdeth  them  witli  his  hand. 
They  shall  hold  on  their  way.  In  all  their 
dangers  they  shall  be  more  than  conquerors. 
— Thirdly.  In  their  glorified  state,  through 
eternal  ages.  The  world  passeth  away,  and 
the  lusts  thereof;  but  he  that  doeth  the  will 
of  God,  abideth  for  ever.  All  other  greatness 
is  only  for  life :  it  is  frequently  less  durable — 
at  death,  it  ends.  But  then,  the  Christian's 
greatness — I  will  not  say  begins;  for  it  began 
the  moment  he  prayed — but  then  it  continues 
— increases — but  is  perfected.  Death  only  af- 
fects one  part  of  him :  the  body  is  dead  be- 
cause of  sm;  but  the  Spirit  is  life  because  of 
righteousness.  And  even  the  body  shall  be 
revived  and  improved — and  made  like  the 
Saviour's  own  glorious  body — and  be  as  im- 
mortal as  the  soul.  Every  thing  here  is  vari- 
able, fading,  perishing — 

'  AH,  all  on  earth,  is  shadow ;  all  beyond, 
Is  substance— the  reverse,  is  Folly's  creed — 
How  solid  all,  where  change  shall  be  no  more!" 

— Where  we  shall  have,  not  only  endless 
existence,  but  endless  existence  beatified. 
Where,  if  we  have  treasure,  moth  and  rust 
will  not  corrupt,  nor  thieves  break  through 
and  steal.  Where,  if  we  have  a  house,  it  will 
not  be  a  house  made  with  hands,  but  eternal 
in  the  heavens.  Where,  if  we  have  a  crown 
of  glory,  it  fadeth  not  away.  Where,  if  we 
have  friendships,  we  shall  part  no  more. 
Where  we  shall  be  for  ever  with  the 
Lord. 


NOVEMBER  18. 

"  Open  thy  mouth  vide." — Psalm  lxxxi.  10. 

Though  we  cannot,find  out  God,  perfectly, 
in  his  essence  or  his  works,  we  are  not  left 
•n  total  isrnorance  concerning  him.  We  have 


all  the  information  our  duty  and  our  consola 
tion  can  require.  Though  he  be  a  God  that 
hideth  himself,  yet  he  is  the  God  of  Israel, 
the  Saviour.  He  has  been  pleased  to  reveal 
himself  as  the  hearer  of  prayer — Yea  more — 
as  exciting  it — as  encouraging  it — as  con- 
cerned for  the  enlargement  of  our  desires  in 
the  performance  of  it — "  Open  thy  mouth 
wide." 

To  aid  us  herein,  Let  us  consider  his  great- 
ness and  all-sufficiency.  We  should  expect 
more  from  a  prince  than  from  a  pauper.  Ma- 
ny have  benevolence  without  resources ;  and 
in  vain  we  address  them :  they  may  grieve  to 
deny  us,  but  they  cannot  relieve.  When  the 
woman  cried,  "  Help,  O  king !"  he  said, 
"  Whence  should  I  help  thee!"  But  we 
kneel  before  One,  whose  greatness  is  un- 
searchable; who  is  Lord  of  all.  His  giving  a 
world,  would  be  less  than  our  giving  a  crumb 
of  bread.  When  Alexander  had  bestowed  a 
very  valuable  present  on  a  poor  man,  his  mo- 
desty would  have  declined  it:  "It  is  too 
much,"  said  he,  "  for  me  to  receive" — "  But," 
said  the  conqueror,  "  it  is  not  too  much  for 
me  to  give."  God  gives  like  himself;  and  he 
is  to  be  addressed  in  character  with  himself. 
We  believe  in  God,  the  Father  Almighty, 
Maker  of  heaven  and  earth.  Is  it  comfort  we 
want!  He  is  the  God  of  all  comfort.  Is  it 
deliverance!  Nothing  is  too  hard  for  the 
Lord.  Is  it  renovation!  He  can  make  all 
things  new — He  is  able  to  do  for  us  exceed- 
ing abundantly  above  all  we  ask  or  think,  ac- 
cording to  the  power  that  worketh  in  us. 

Let  us  consider  his  goodness.  Nothing 
tends  to  contract  us  more  than  a  sense  of  our 
unworthiness.  We  ought  to  feel  this :  but  we 
ought  not  to  be  discouraged  by  it :  since  he  is 
the  God  of  all  grace,  the  Father  of  mercies ; 
since  he  is  rich  in  mercy,  and  delighteth  in 
mercy.  We  are  not  to  judge  of  him  by  a  hu- 
man standard.  It  is  an  injury  to  us,  when  we 
are  applying  to  him,  to  think  of  the  benevo- 
lence of  the  most  generous  of  our  fellow-crea- 
tures. They  all  come  inconceivably  short 
of  his  glory.  "My  thoughts  are  not  your 
thoughts,  neither  are  your  ways  my  ways, 
saith  the  Lord.  For  as  the  heavens  are  high- 
er than  the  earth,  so  are  my  ways  higher  than 
your  ways,  and  my  thoughts  than  your 
thoughts."  And  the  reference  here,  is  to  his 
thoughts  and  ways  of  mercy ;  and  especially 
pardoning  mercy. 

Let  us  remember,  also,  the  medium  through 
which  we  implore  his  favours.  We  have  bold- 
ness and  access  with  confidence,  by  the  faith 
of  him :  we  have  boldness  to  enter  into  the 
holiest,  by  the  blood  of  Jesus ;  having  such  an 
High  Priest  over  the  house  of  God,  we  draw 
near  in  full  assurance  of  faith.  In  saving  and 
glorifying  us,  through  the  Son  of  his  love,  we 
do  not  ask  God  to  deny  his  truth ;  or  dishonour 
his  name ;  or  trample  upon  his  law — Yea,  he 
magnifies  his  law  in  doing  it     He  declares 


NOVEMBER  19. 


319 


his  righteousness.  While  he  redeems  Jacob, 
he  glorifies  himself  in  Israel:  and  glory  to 
God  in  the  highest,  is  combined  with  peace 
on  earth,  and  good-will  towards  men.  Let  us 
think  of  this ;  and  ask,  and  receive,  that  our 
joy  may  be  full — Whatsoever,  said  he,  ye 
shall  ask  the  Father,  in  my  Name,  he  will 
do  it 

Review,  also,  the  manner  in  which  he  has 
answered  the  prayers  of  his  people.  Has  he 
ever  refused  them  1  Has  he  ever  given  spar- 
ingly1? Jacob  asked  for  bread  to  eat,  and  rai- 
ment to  put  on,  and  a  return  in  peace  to  his 
father's  house:  and,  lo!  he  becomes  two 
bands  !  Solomon  asked  for  a  wise  and  under- 
standing heart:  and  he  obtained,  not  only 
wisdom,  but  life,  and  riches,  and  honour! 
Abraham  left  off  asking,  with  regard  to  So- 
dom, before  God  left  off  giving.  Why  did  he 
stop  at  ten!  Had  not  God  complied  with  eve- 
ry preceding  proposal,  without  the  least  re- 
luctance'! But  Abraham  was  ashamed — he 
had  not  courage  to  go  on. 

But  is  it  not  sufficient  that  he  has  com- 
manded it]  Having  his  authority,  you  cannot 
be  chargeable  with  presumption,  if  you  ask 
much.  Yea,  you  will  be  guilty  of  rebellion, 
if  you  refuse.  How  did  he  punish  the  guests 
who  refused  the  invitation  to  the  feast, 
"  Come,  for  all  things  are  now  ready !" 

Here  is  also  an  express  assurance,  a  pro- 
mise not  only  that  we  shall  receive,  but  be 
filled — Open  thy  mouth  wide,  and  "I  will  Jill 
it."  He  will  supply  all  our  need  from  his 
riches  in  glory — He  will  bless  us  with  all 
ppiritual  blessings  in  heavenly  places  in 
Christ. 

Where  is  the  Christian  who  lives  up  to 
his  duty !  or  to  his  privilege  ?  For  God  not 
only  answers  prayer  really,  but  proportion- 
ally— He  says,  "Be  it  unto  thee,  even  as 
thou  wilt" 

Let  not  him,  therefore,  who  prays  rarely 
and  coldly,  think  to  succeed  like  the  frequent 
and  fervent  petitioner.  Honour  God,  and  God 
will  honour  you.  He  does  not  despise  the 
day  of  small  things.  But  "  the  hand  of  the 
diligent  maketh  rich." 


NOVEMBER  19. 

'  Dost  thou  betieve  on  the  Son  of  God .?" 
John  ix.  35. 

This  question  was  addressed  to  a  man  that 
had  been  blind.  Some  are  blind  by  accident, 
and  some  by  disease ;  but  this  man  was  born 
blind.  He  had  never  seen  even  the  face  of 
her  who  bore  him,  and  who,  as  she  fed  him 
at  her  breast  would  often  look  upon  him,  and 
weep  over  her  orbless  boy.  Blindness  is  al- 
ways a  sufficient  affliction  in  itself:  but  here, 
penury  was  added  to  it.  Like  others  of  the 
same  class  of  sufferers,  mentioned  in  the 
Gospels,  he  sat  by  the  way-side,  begging. 


Many  had  passed  him,  without  notice :  but 
Jesus  had  compassion  on  him.  Some  ha*l 
given  him  alms — which  was  all  he  implored . 
but  Jesus  gave  him  eyes ;  and  did  for  him 
beyond  all  that  he  could  ask  or  think.  Tin; 
cure  was  notorious.  The  common  people 
acknowledge  it;  and  they  brought  the  man 
to  the  Pharisees,  supposing  that  they  would 
be  equally  ready  to  confess  it  too.  But  see 
how  the  plainest  truth  can  be  perplexed  or 
doubted,  when  it  comes  before  those  whose 
interest  it  is  to  deny  or  conceal  it.  First, 
they  admit  the  fact ;  but  turn  it  against  our 
Saviour,  because  he  had  done  it  on  the  Sab- 
bath-day. This  did  not  satisfy  the  people, 
who  justly  remarked,  that,  had  he  violated 
the  Sabbath,  he  would  have  been  a  trans- 
gressor; and  God  would  not  have  thus  ho- 
noured a  sinner.  Then  they  pretend  to  ques- 
tion the  fact  itself.  They  set  aside  the  man's 
own  testimony,  and  call  in  his  parents.  His 
parents  affirm,  that  he  was  their  son,  and  that 
he  had  been  born  blind ;  but,  fearing  lest  they 
shoud  be  put  out  of  the  synagogue,  they  affect 
to  be  ignorant  of  the  mode  of  his  cure !  How 
stubborn  is  truth !  How  hard  is  it  to  suppress 
evidence !  The  attempt  is  like  trying  to  keep 
fire  under  ashes  out  in  the  wind.  Again  they 
call  in  the  man  himself;  and,  after  an  artless 
relation,  which  they  could  not  resist ;  and  an 
involuntary  address,  which  they  could  not 
endure ;  "  they  cast  him  out" — that  is,  they 
drove  him  from  their  presence,  and  excom- 
municated him  as  a  member  of  the  Jewish 
synagogue.  Informed  of  this,  Jesus  sought 
and  found  him — and  said  unto  him,  "  Dost 
thou  believe  on  the  Son  of  God '!" 

There  are  many  foolish  and  useless  ques- 
tions asked  by  every  individual.  In  the  com- 
pany of  some  persons  we  are  in  a  perfect 
inquisition:  we  are  tortured  with  inquiries 
concerning  every  body,  and  every  thing.  It 
would  be  well  if  many  professors  of  religion 
were  aware,  that  they  are  accountable,  not 
only  for  their  time,  but  their  tongues;  and 
would  remember  the  language  of  our  Saviour 
— "By  thy  words  thou  shalt  be  justified,  and 
by  thy  words  thou  shalt  be  condemned." 
Many  of  the  inquiries  in  the  theological 
world,  which  have  engrossed  so  much  atten- 
tion, and  injured  so  much  temper,  have  turned 
on  subjects  too  deep  to  be  fathomed,  or  too  tri 
fling  to  merit  regard.  When  Peter,  wishing 
to  know  his  designs  concerning  John,  asked, 
"  Lord,  and  what  shall  this  man  do  ?"  he  re- 
plied, "  What  is  that  to  thee?  Follow  thou 
me."  A  man,  in  the  road,  asked,  "  Lord,  are 
there  few  that  shall  be  saved  V*  But  Jesus 
"  answered  and  said  unto  them,"  for  he  would 
not  notice  the  trifler  himself;  but  said  unto 
them  that  were  about  him — "  Strive  tc  enter 
in  at  the  strait  gate ;  for  I  say  unto  yoi,  that 
many  shall  seek  to  enter  in,  and  shall  not  be 
able."  If  it  be  said,  This  was  no  answer  to 
the  question  itself,  we  reply,  That  it  was  av 


320 


NOVEMBER  20,  21. 


answer;  and  the  only  proper  answer — an  an- 
swer, by  way  of  rebuke — an  answer,  inform- 
ing them,  and  informing  us — That  "the  se- 
cret things  belong  unto  God ;  but  things  that 
are  revealed  are  for  us,  and  for  our  children" 
— and,  That  whatever  be  the  number  of  the 
saved,  we  may  be  included  in  it,  if  we  earn- 
estly and  immediately  seek  it. 

But  the  question  before  us  is  founded  in 
importance.  We  may  infer  this  from  the  cha- 
racter of  the  inquirer:  he  never  trifled,  never 
spoke  an  idle  word.  And  we  may  infer  it, 
also,  from  the  nature  of  the  case  itself.  For 
what  can  be  so  important  as  faith  in  Christ  I 
It  is  the  principle  of  all  religion.  It  is  the 
only  medium  through  which  we  can  enjoy 
the  blessings  of  the  Gospel.  Do  we  live  1 
We  "live  by  the  faith  of  the  Son  of  God." 
Do  we  walk  1  "  We  walk  by  faith."  Do  we 
stand  ]  "  By  faith  we  stand."  Do  we  con- 
quer'! "  This  is  the  victory  that  overcometh 
the  world,  even  our  faith."  There  is  no  jus- 
tification without  it — "Being  justified  by 
faith."  There  is  no  sanctification  without  it 
— «*  Sanctified  by  faith  that  is  in  me."  There 
is  no  consolation  without  it — "  In  whom,  be- 
lieving, we  rejoice  with  joy  unspeakable  and 
full  of  glory."  In  a  word,  there  is  no  salva- 
tion without  it — "  Believe  on  the  Lord  Jesus 
Christ,  and  thou  shalt  be  saved."  The  same 
things,  therefore,  in  the  Scripture,  which  are 
ascribed  to  Christ,  are  also  ascribed  to  faith. 
The  reason  is,  because  it  is  only  by  faith  we 
can  make  use  of  Christ,  for  all  the  purposes 
which  he  is  appointed  to  accomplish.  It  is 
only  by  faith  we  can  receive  him  as  the  gift 
of  God ;  enter  him  as  a  refuge ;  apply  him  as 
the  balm  of  Gilead ;  and  feed  upon  him  as  the 
bread  of  life. 

And  unless  we  believe  on  him,  we  not  only 
Incur  the  greatest  loss  we  can  incur,  but  we 
contract  the  greatest  guilt  we  can  contract. 
We  disobey  the  express  command  of  God — 
his  dearest  command;  the  command  which 
involves  all  his  glory  in  the  highest  degree — 
For  "this  is  his  commandment,  That  we 
should  believe  on  the  name  of  his  Son  Jesus 
Christ."  We  make  him  a  liar.  We  throw 
unspeakable  contempt  upon  his  wisdom  and 
goodness.  He  has,  at  an  infinite  expense, 
provided  a  Saviour,  and  brought  him  near, 
and  pressed  us  to  avail  ourselves  of  him.  And 
how  can  we  contemn  God  so  much  as  by 
making  light  of  it,  and  rejecting  it  ?  "  He 
that  believeth  not  shall  be  damned."  "  He 
that  despised  Moses'  law  died  without  mercy 
under  two  or  three  witnesses :  of  how  much 
sorer  punishment,  suppose  ye,  shall  he  be 
thought  worthy,  who  hath  trodden  under  foot 
die  Son  of  God,  and  hath  counted  the  blood 
of  the  covenant,  wherewith  he  was  sanctified, 
an  unholy  thing,  and  hath  done  despite  unto 
the  Spirit  of  grace  1" 

What,  then,  can  be  so  momentous  as  this 
cwestion,  "D^st  thou  belie\3  on  the  Son  of 


God?"  And  yet  many  never  give  it  a  st«noua 
thought  They  can  live  on,  year  after  year, 
without  ever  once  inquiring,  "Am  I  a  be- 
liever, or  an  unbeliever?" — though  theii 
everlasting  all  depends  upon  it — though  now 
is  the  accepted  time,  now  is  the  day  of  salva 
tion — though  their  breath  is  in  their  nostrils 
— and  they  know  that  their  only  opportunity 
is  as  uncertain  as  it  is  short.  Oh !  the  deceit- 
fulness  of  sin !  Oh !  the  madness  of  sinners ! 
Oh !  the  influence  of  the  god  of  this  world, 
who  blindeth  the  minds  of  them  that  believe 
not! 


NOVEMBER  20. 

"  Did  I  not  see  thee  in  the  garden  -with  htm. 
John  xviii.  26. 

While  within  my  garden  roving, 

And  my  senses  all  are  fed  ; 
Rising  from  these  Iov'd  attractions, 

I'm  to  nobler  subjects  led  : 
Other  gardens 
Here,  in  musings,  oft  I  tread 

First,  I  enter  Eden's  garden, 
Yielding  pain,  and  profit,  too ; 

Adam,  here,  while  sinless  standing, 
Nought  of  fear,  or  sorrow  knew : 
But  what  changes 

Did  from  his  offence  ensue! 

Then,  with  hope  and  joy  reviving, 

To  Oethsemane  I  go ; 
And  approach,  in  that  dread  garden, 

Jesus  bearing  all  my  wo: 

From  his  anguish 

AH  my  ease  and  safety  flow. 

In  the  Garden  where  they  laid  him. 
With  the  Marys  there  I  sit ; 

Weeping,  till  I  see  him  rising, 
And  embrace  his  pierced  feet 
King  of  Terrors, 

Now  I  can  thy  frownings  meet ! 

In  the  Church,  the  Saviour's  garden  — 
Trees,  and  plants,  and  flowers,  I  see ; 

Guarded,  water'd,  train'd,  and  cheiish'd 
Blooming  immortality: 
All  transplanted 

From  thy  soil,  O  Calvary ! 

But,  above  all  gardens  precious, 
See  the  Heavenly  Paradise: 

There  the  Tree  of  Life  is  bearing ; 
There  the  springs  of  glory  rise  ■ 
And  the  richness 

Every  want  and  wish  supplies. 

There,  the  foot  no  thorn  e'er  pierces ; 

There,  the  heart  ne'er  heaves  a  sigh ; 
There,  in  white,  we  walk  with  Jesus ; 

All  our  lov'd  connexions  by : 
And,  to  reach  it, 
Tis  a  privilege  to  die! 


NOVEMBER  21. 

"  JVow  Elisha  was  fallen  sick  of  his  sicknett 
■whereof  he  died.  And  Joash  the  king  ofls' 
rael  came  down  unto  him,  and  -wept  over  hit 
face,  and  said,  0  my  father,  my  father,  the 
chariot  of  Israel,  and  the  horsemen  thereof '" 
2  Kings  xiii.  14. 
Elijah  was  spared  the  common  doom  of 

mortality,   and  was  taken  to  heaven,  in  a 

chariot  and  horses  of  fire,  without  dying. 

But  Elisha,  who  had  honoured  God  so  much 


NOVEMBER  22 


3^1 


enger,  goes  the  way  of  all  the  earth.  Why 
was  this  difference  7  Even  so,  Father ;  for  so 
.t  seemed  good  in  thy  sight 

But  he  does  not  die  of  natural  infirmity. 
Neither  does  he  die  suddenly — He  had  fallen 
sick.  This  mode  of  dissolution  was  less  de- 
sirable, with  regard  to  comfort;  but  it  was 
more  favourable  to  usefulness.  It  afforded 
him  opportunity  for  glorifying  God,  and  in- 
structing and  impressing  his  attendants.  And 
"  the  chamber  where  the  good  man  meets  his 
fate,"  has  often  been  to  others,  as  well  as  to 
the  dying  individual  himself,  the  house  of 
God,  and  the  gate  of  heaven.  We  are  there- 
fore glad  to  find  Joash,  the  king  of  Israel, 
with  Elisha  in  this  situation.  Such  a  scene 
is  generally  very  uninviting  to  persons  in  the 
upper  ranks  of  life.  They  love  not,  in  the 
midst  of  flattery  and  dissipation,  to  be  re- 
minded of  the  days  of  darkness.  Yet  "  it  is 
better  to  go  to  the  house  of  mourning  than  to 
go  to  the  house  of  feasting ;  for  that  is  the 
end  of  all  men;  and  the  living  will  lay  it  to 
his  heart.  The  heart  of  the  wise  is  in  the 
house  of  mourning :  but  the  heart  of  fools  is 
in  the  house  of  mirth.  Sorrow  is  better  than 
laughter ;  for  by  the  sadness  of  the  counte- 
nance the  heart  is  made  better."  It  is  more 
serious,  and  more  soft. 

But  who  was  this  Joash  1  "  He  did  that 
which  was  evil  in  the  sight  of  the  Lord.  He 
departed  not  from  all  the  sins  of  Jeroboam 
the  son  of  Nebat,  who  made  Israel  sin :  but 
he  walked  therein."  Who  would  have  looked 
.or  such  a  man  here  1  Yet  see  the  trouble 
he  takes.  He  does  not  send  to  inquire  after 
the  dying  prophet,  but  personally  visits  him. 
See  his  condescension  and  humility  in  enter- 
ing "a  little  chamber  on  the  wall,  with  a 
Ded,  and  a  table,  and  a  stool,  and  a  candlestick." 
See  his  tenderness,  in  hanging  over  the  ex- 
piring saint,  and  weeping.  See  his  know- 
ledge of  the  value  and  importance  of  Elisha — 
"  Ah  !  what  shall  I  do,  and  what  will  my  peo- 
ple do,  when  thou  art  gone  1 — My  father !  my 
father !  the  chariot  of  Israel,  and  the  horsemen 
thereof!"  How  much  like  a  pious  man  does 
Joash  now  appear !  How  little  can  we  judge 
of  men  by  particular  conditions,  events,  and 
feelings!  Who  has  not  had  powerful  convic- 
tions? Who  has  not  often  exclaimed,  "Let 
me  die  the  death  of  the  righteous,  and  let  my 
'ast  end  be  like  hisl  Who  has  not,  like  Fe- 
.ix,  trembled  under  the  preaching  of  righte- 
ousness, temperance,  and  judgment  to  come  1 
Of  whom  has  it  not,  in  some  period,  been  said, 
as  it  was  of  the  young  man  in  the  Gospel, 
Thou  art  not  far  from  the  kingdom  of  God  1 

— What  brings  Joash  here  now  7  He  had 
disregarded  and  despised  Elisha  before.  But 
Elisha  is  now  going.  "  How  mercies  brighten, 
as  they  take  their  flight?"  How  an  unduti- 
ful  child  prizes  a  parent  when  he  is  following 
him  to  the  grave !  How  many  would  listen 
to  the  voice  of  the  preacher  when  they  can 
2S 


hear  him  no  more !  Even  the  Jews,  who  sa 
often  would  have  stoned  Moses,  mourned  foi 
him  many  days. — Who  would  have  thought 
that  all  these  fine  impressions  would  have 
worn  off?  But  Joash  leaves  the  dying  room, 
and  the  honoured  prophet,  and  enters  ordinary 
life,  and  straightway  forgetteth  what  manner 
of  man  he  was.  The  tempting  scenes  of 
greatness  again  seduce  him  ;  and  his  iniqui- 
ties, like  the  wind,  take  him  away  !  And  who 
would  have  thought,  that,  after  the  wreck  of 
all  his  worldly  substance ;  or  the  loss  of  Jo- 
seph and  Benjamin ;  or  the  taking  away  of 
the  wife  of  his  bosom  with  a  stroke  ;  or  the 
awfulness  of  a  disease  that  led  him  down  tc 
the  gates  of  death,  and  induced  him  to  cry, 
Oh  !  spare  me  a  little  longer ! — who  would 
have  imagined,  that — after  such  lessons — any 
man  could  turn  again  to  folly,  and  walk  more 
eagerly  according  to  the  course  of  this  world! 
"  O  Ephraim !"  says  God,  "  what  shall  I  dc 
unto  thee  ?  O  Judah  !  what  shall  I  do  untc 
thee  ?  for  your  goodness  is  as  a  morning  cloud, 
and  as  the  early  dew  it  goeth  away." 

The  devotion  of  natural  men  depends  upon 
external  excitement.  They  pour  out  a  prayer 
when  God's  chastening  hand  is  upon  them : 
but  they  do  not  delight  themselves  in  the  Al- 
mighty ;  they  do  not  always  call  upon  God. 
The  summer  brook  may  by  a  storm  be  swelled 
into  a  flood ;  but,  having  no  permanent  source, 
it  soon  rolls  off,  and  the  bed  is  dry.  A  Chris- 
tian's devotion  may  be  aided  by  outward  helps ; 
but  it  does  not  depend  upon  them.  His  prac- 
tice flows  from  principle :  and  he  exemplifies 
the  promise — "  The  water  that  I  will  give 
him  shall  be  in  him  a  well  of  water,  springing 
up  into  everlasting  life."  And  "he  only 
that  endureth  to  the  end,  the  same  shall  be 
saved." 


NOVEMBER  22. 

"  And  the  man  of  God  -was  -wroth  with  him,  and 

said,  Thou  shouldest  have  smitten  five  or  six 

times;  then  hadst  thou  smitten  Syria  till  thou 

hadst  consumed  it :  -whereas  now  thou  shalt 

smite  Syria  but  thrice." — 2  Kings  xiii.  19. 

Elisha  was  now  on  his  dying  bed;  and 

being  visited  by  Joash,  the  king  of  Israel,  who 

was  deeply  affected  with  the  interview ;  he 

gave  him  two  orders,  the  one  to  shoot,  and 

the  other  to  smite.     Both  these  were  doubts 

less  delivered  under  a  prophetical  impulse ; 

and  though  they  may  seem  strange  to  us,  they 

were  well  understood  by  the  parties. 

— "  And  Elisha  said  unto  him.  Take  bow 
and  arrows.  And  he  took  unto  him  bow  and 
arrows.  And  he  said  to  the  king  of  Israel, 
Put  thine  hand  upon  the  bow.  And  he  put 
his  hand  upon  it :  and  Elisha  put  his  hands 
upon  the  king's  hands.  And  he  said,  Open 
the  window  eastward.  And  he  opened  it 
Then  Elisha  said,  Shoot.  And  he  shot  And 
he  said,  The  arrow  of  the  Lord's  deliverance, 


822 


NOVEMBER  22. 


and  the  arrow  of  deliverance  from  Syria :  for 
thou  shalt  smite  the  Syrians  in  Aphek,  till 
thou  have  consumed  them."  The  Romans 
were  accustomed  to  declare  war  against  an 
enemy  by  shooting  an  arrow  into  their  terri- 
tory. Alexander  also  did  this  when  he  en- 
tered Persia.  This  order,  therefore,  was  an 
intimation  of  war.  Accordingly,  it  was  dis- 
charged "  eastward ;"  that  is,  towards  Syria. 
But  the  man  of  God  arose  while  he  held  the 
bow,  and  put  his  left  hand  upon  the  king's 
.eft  hand,  and  his  right  hand  upon  the  king's 
right  hand.  Fcr  what  purpose  ]  Elisha  was 
the  representative  of  God,  in  whose  name  he 
now  spake ;  and  he  thus  teaches  the  king — 
that  though  he  should  use  means,  he  should 
not  depend  upon  them — that  the  excellency 
}f  the  power  was  not  of  the  weapons,  but  of 
God — and  that,  if  his  bow  abode  in  strength, 
the  arms  of  his  hands  were  made  strong  by 
the  hands  of  the  mighty  God  of  Jacob.  It  is 
therefore  called  the  arrow  of  the  Lord's  de- 
liverance ;  and  by  which  the  Syrians  were  to 
be  vanquished  in  Aphek. 

And  is  it  not  so  with  us  1  When  we  work, 
God  must  work  with  us.  If  his  hand  be  not 
with  us  for  good ;  what  is  our  prudence,  our 
resolution,  our  energy  ]  "  Not  by  might,  nor 
by  power ;  but  by  my  Spirit,  saith  the  Lord." 
Thus  the  apostles  went  forth,  preaching;  and 
he  "  hand  of  the  Lord  was  with  them ;  and 
many  believed  and  turned  unto  the  Lord." 

Again,  he  said,  "  Take  the  arrows.  And 
he  took  them.  And  he  said  unto  the  king  of 
Israel,  Smite  upon  the  ground.  And  he  smote 
thrice,  and  stayed.  And  the  man  of  God  was 
wroth  with  him,  and  said,  Thou  shouldest 
have  smitten  five  or  six  times;  thenhadstthou 
smitten  Syria  till  thou  hadst  consumed  it: 
whereas  now  thou  shalt  smite  Syria  but 
thrice."  Joash  was  conscious  that  the  action 
was  a  sign,  or  he  could  not  have  been  blame- 
able.  The  action,  therefore,  betrayed  remiss- 
ness, and  lukewarmness :  it  was  expressive 
of  his  disposition ;  and  it  indicated  the  event. 
He  therefore  showed  that  he  was  not  willing 
to  push  the  war  to  a  complete  issue  ;  he  was 
only  for  injuring  and  enfeebling  the  enemy 
he  might,  and  ought  to  have  destroyed. 
And  so  the  prophet  viewed  it.  He  saw  that 
he  was  half-hearted,  and  would  not  improve 
his  advantages.  He  should  have  resembled 
David,  who  could  say,  "  I  have  pursued  mine 
enemies,  and  overtaken  them  :  neither  did  I 
turn  again  till  they  were  consumed.  I  have 
wounded  them  that  they  were  not  able  to 
rise :  they  are  fallen  under  my  feet.  Then 
did  I  beat  them  small  as  the  dust  before  the 
wind ;  I  did  cast  them  out  as  the  dirt  in  the 
streets."  But  Joash  was  more  disposed  to 
imitate  Ahab,  who,  when  Benhadad  was  de- 
livered into  his  hand,  suffered  him  to  escape, 
and  to  recover  his  power  and  means  of  an- 
noying again,  in  consequence  of  which,  God 
*aid.  "  Because  thou  hast  let  go  out  of  thy 


hand  a  man  whom  I  appointed  to  utter  de- 
struction, therefore  thy  life  shall  go  for  his 
life,  and  thy  people  for  his  people." 

Elisha,  therefore,  was  offended  with  Joash. 
And  was  it  not  enough  in  such  a  case  to 
grieve  a  man  of  God,  burning  with  holy  zeal 
for  his  cause !  And  is  it  not  grievous  to  God's 
ministers  now,  when  we  are  not  strong  in  the 
grace  that  is  in  Christ  Jesus'!  We  have  his 
promises  and  invitations;  and  we  have  the 
experience  of  his  people,  living  and  dying — 
all  showing  us  how  willing  he  is  to  help ;  and 
to  make  us  more  than  conquerors.  But,  alas ! 
we  are  satisfied  with  little — not  in  temporal 
things — where  contentment  is  a  virtue ;  but 
in  spiritual  things — where  moderation  is  a 
crime. 

Say  not,  Why,  O  why  did  not  Joash  con- 
tinue smiting  till  the  prophet  said — "It  is 
enough."  Are  not  you  chargeable  with  the 
very  same  offence  1  Are  not  you  satisfied  with 
slightly  wounding  your  spiritual  enemies,  in- 
stead of  breathing  after  an  entire  victory  over 
them  ]  Are  not  you  disposed  to  live  on  a  lit- 
tle corner  of  your  estate,  when  there  remains 
yet  very  much  land  to  he  possessed  ] 

Look  at  your  desires !  Are  they  not  formal 
and  few]  Do  you  hunger  and  thirst  after 
righteousness?  Do  your  souls  break  for  the 
longings  they  have  unto  God's  judgments  at 
all  times  1  Do  you  open  your  mouth  wide, 
that  God  may  fill  it  ]  Do  you  pray,  that  ac- 
cord ing  to  the  riches  of  his  glory,  he  would 
strengthen  you  with  might  by  his  Spirit  in 
the  inner  man  ]  that  you  may  know  the  love 
of  Christ,  which  passeth  knowledge]  that 
you  may  be  filled  with  all  the  fulness  of  God ' 

Look  at  your  expectations !  Are  they  not 
few  and  faint]  Is  your  hope  a  lively  hope] 
Is  it  vigorous  enough  to  counteract  the  im- 
pressions of  the  world  ]  Do  you  abound  in 
hope  ]  Does  it  bear  any  proportion  to  the  ex- 
ceeding great  and  precious  promises  1 

Look  at  your  exertions !  Are  they  not  few 
and  languid  ]  An  occasional  retirement — a 
hasty  performance  of  private  devotion — a 
formal  service  at  the  family  altar — a  forgetful 
hearing  of  the  Word — without  early  rising — 
without  self-denial — without  taking  up  youi 
cross — without  labouring  for  the  meat  thai 
endureth  unto  everlasting  life — without  striv- 
ing to  enter  in  at  the  strait  gate — withoutjight 
ing  the  good  fight  of  faith — and  taking  the 
kingdom  of  heaven  by  force — O  this  vile 
moderation!  This  guilty  relaxation!  This 
smiting  thrice  only,  instead  of  going  forward, 
and  deeming  nothing  done  while  any  thing 
remains  to  be  done ! 

Wherefore,  "  giving  all  diligence,  add  tr. 
your  faith,  virtue ;  and  to  virtue,  knowledge ; 
and  to  knowledge,  temperance ;  and  to  tem- 
perance, patience ;  and  to  patience,  godliness ; 
and  to  godliness,  brotherly  kindness;  and  to 
brotherly  kindness,  charity.  For  if  these 
things  be  in  you,  and  abound,  thev  make  v«  u 


NOVEMBER  23. 


328 


thai  ye  shall  neither  be  barren  nor  unfruitful 
in  the  knowledge  of  our  Lord  Jesus  Christ 
But  he  that  lacketh  these  things  is  blind,  and 
cannot  see  afar  off,  and  hath  forgotten  that  he 
was  purged  from  his  old  sins.  Wherefore 
the  rather,  brethren,  give  diligence  to  make 
your  calling  and  election  sure :  for  if  ye  do 
these  things  ye  shall  never  fall :  for  so  an  en- 
trance shall  be  ministered  unto  you  abundant- 
ly, into  the  everlasting  kingdom  of  our  Lord 
and  Saviour  Jesus  Christ" 


NOVEMBER  2a 

"  And  ElUha  died,  and  they  buried  him.  And 
the  bands  of  the  .Moabites  invaded  the  land 
at  the  coming  in  of  the  year.  And  it  came 
to  pass,  as  they  were  burying  a  man,  that, 
behold,  they  spied  a  band  of  men  ;  and  they 
cast  the  man  into  the  sepulchre  of  E lis ha  : 
and  -when  the  man  -mas  let  down,  and  touch- 
ed the  bones  of  Elisha,  he  revived,  and  stood 
up  on  his  feet." — 2  Kings  xiii.  20,  21. 

Here  we  see  the  Moabites  did  not  come 
in  a  large  army,  but  in  particular  bands,  to 
pillage  and  alarm.  It  shows  us  in  how  un- 
defended a  state,  at  this  period,  the  country 
must  have  been.  But  what  has  this  to  do 
with  the  death  and  burial  of  Elisha  1  The 
me  is  mentioned  in  connexion  with  the  other; 
uid  has  a  reference  to  the  exclamation  the 
king  made  in  his  dying  chamber,  "O  my 
tother !  my  father !  the  chariot  of  Israel,  and 
the  horsemen  thereof!"  And  see,  would  the 
historian  say ,  see  how  soon  this  began  to  be 
exemplifieai  Does  this  cause  seem  inade- 
quate to  the  effect  ?  Who  has  twt  observed 
the  importance  of  individuality  \  When  Go- 
liath came  forward  challenging,  all  the  army 
of  Israel  fled.  What  a  terror  was  Samson 
to  the  Philistines !  They  could  do  nothing  till 
they  had  got  rid  of  him.  There  are  persons 
who  are  the  life,  the  soul  of  a  party  or  a  com- 
munity. What  enterprizes  for  the  glory  of 
God  and  the  spread  of  the  Gospel  have  ori- 
ginated from  one  Christian !  The  death  of  a 
minister  has  been  the  signal  for  the  division 
and  dispersion  of  a  congregation  raised  by  his 
talents  and  zeal — "  I  know,"  says  Paul,  "  that 
after  my  departing  shall  grievous  wolves  en- 
ter in  among  you,  not  sparing  the  flock.  Also 
of  your  ownselves  shall  men  arise,  speaking 
perverse  things,  to  draw  away  disciples  after 
them." 

What  is  there  peculiar  here's  The  inti- 
mation of  the  historian  is  constantly  and  va- 
riously held  forth  in  the  Scripture  at  large. 
There  we  see  the  regard  God  pays  to  his  peo- 
ple. "  Thus  saith  the  Lord,  As  the  new  wine 
is  found  in  the  cluster,  and  one  saith,  Destroy 
it  not ;  for  a  blessing  is  in  it :  so  will  I  do  for 
my  servants'  sakes,  that  I  may  not  destroy 
them  all." 


"  Oft  have  our  fathers  told. 
Our  eyes  have  often  seen. 
How  well  our  God  secures  the  fold. 
Where  his  own  sheep  have  been." 

The  ungrateful  world  despises  them.  Vet 
how  much  do  even  they  owe  to  the  presence 
and  the  prayers  of  the  saints !  By  them  bl  ess- 
ings  have  been  obtained  or  continued.  They 
have  withholden  or  removed  judgments. — 
They  have  been  the  "  healers  of  the  breach, 
the  restorers  of  paths  to  dwell  in."  Shall  not 
we  love  them  ?  Shall  not  we  pray  for  their 
increase  1 

But  here  was  a  thing  very  accidental,  as 
to  the  persons  employed.  They  were  a  fu- 
neral party,  and  were  going  to  carry  the 
corpse  further;  but  seeing  a  number  of  their 
Invaders,  and  wishing  to  make  a  timely  es- 
cape, they  hastily  laid  it  in  the  grave  of  Eli- 
sha, which  happened  to  be  at  hand.  Bui  how 
wonderful  was  the  result !  "  When  the  man 
was  let  down,  and  touched  the  bones  of  Eli- 
sha, he  revived,  and  stood  up  on  his  feet!" 
Here  the  Papists  come  (and  to  what  othe: 
place  can  they  come  so  well  1)  to  find  some- 
thing to  favour  the  doctrine  of  relics.  Which 
of  their  churches  is  not  furnished  with  the 
supposed  remains  of  saints  1 — Some  of  these 
saints  too,  were  little  better  than  daemons. 
But  allowing  them  to  have  been  real  saints — 
what  profit  is  there  in  their  bones  when  they 
go  down  to  the  grave  1  The  virtue  here  was 
not  in  the  bones  of  Elisha,  but  in  the  power 
of  God.  And  what  a  stupendous  miracle  was 
it !  "  Surely,  had  not  the  people  been  blind 
and  impenitent  they  must  have  been  brought 
to  repentance."  So  we  think — but  who  said, 
"  If  they  hear  not  Moses  and  the  Prophets, 
neither  would  they  be  persuaded,  though  one 
ro=*  from  the  dead  1"  Whether  there  were 
as  yet  any  Sadducees  in  Israel  we  know  not. 
If  there  were,  they  here  saw  a  proof  and  an 
instance  that  the  dead  can  be  re-animatttfl — 
and  it  matters  not,  as  to  the  miracle  of  the 
fact  whether  it  took  place  two  days  after 
death,  or  two  thousand  years.  God  alone 
could  have  done  it  And  why  should  it  be 
thought  a  thing  incredible  that  God  should 
raise  the  dead  1  His  power  is  almighty :  and 
we  see  what  changes  and  revivals  it  is  con- 
tinually producing  in  nature.  But  with  us 
the  subject  admits  of  no  doubt — We  believe 
(the  Lord  prepare  us  for  it !)  that  "  there  will 
be  a  resurrection  of  the  dead,  both  of  the  just 
and  unjust" 

The  fathers— where  are  they  1  and  the  pro- 
phets— do  they  live  for  ever !  No.  The  dear- 
est the  greatest  the  most  useful  of  his  ser- 
vants die.  But  "  precious  in  the  sight  of  the 
Lord  is  the  death  of  his  saints.  We  are  lo- 
sers ;  but  to  them,  to  die  is  gain.  They  are 
privileged  in  it  They  are  privileged  by  it 
And  it  is  desirable  to  be  near  them,  liviug 
dying,  and  dead;  in  time,  and  in  eternity 
"  Gather  not  my  soul  with  sinners."  I  woulc 
I  "  take  hold  of  the  skirt  of  him  that  is  a  Jew 


324 


NOVEMBER  24. 


saying,  1  will  go  with  you,  for  I  have  heard 
that  God  is  with  you" — "  Entreat  me  not  to 
leave  thee,  or  to  return  from  following  after 
thee :  for  whither  thou  goest  I  will  go;  and 
where  thou  lodgest,  I  will  lodge :  thy  people 
shall  be  my  people,  and  thy  God  my  God : 
where  thou  diest  will  I  die,  and  there  will  I 
be  buried  :  the  Lord  do  so  to  me,  and  more 
also,  if  aught  but  death  part  thee  and  me." 

God  can  honour  his  servants  after  they  are 
in  their  graves.  The  memory  of  the  just  is 
blessed — and  useful  too.  Yes;  you  may  be 
the  means  of  awakening  and  enlivening  per- 
sons after  your  death not  by  quickening 

their  mortal  bodies;  but  their  souls,  which 
were  dead  in  trespasses  and  sins :  not  by 
your  bones;  but  by  your  example,  which 
shall  still  operate ;  by  your  instructions,  which 
shall  still  speak ;  by  the  prayers  you  offered ; 
by  the  books  you  gave ;  by  the  minister  you 
educated ;  by  the  place  of  worship  you  built, 
while  you  were  yet  living. 

— Every  thing  should  lead  us  to  the  Sa- 
viour. How  much  any  of  the  Jews  at  this 
time  knew  of  the  Messiah  we  cannot  ascer- 
tain. But  we  know,  that  because  he  died, 
we  shall  live.  We  know,  that  if  we  are 
planted  together  in  the  likeness  of  his  death, 
we  shall  be  also  in  the  likeness  of  his  resur- 
rection. He  made  the  grave  his  own,  by  re- 
sidence and  consecration — Behold  the  place 
where  the  Lord  lay !  Into  this  grave  we  must 
descend.  But  we  shall  arise  from  it,  not  only 
living,  but  immortal:  not,  like  this  man,  to 
die  again,  but  to  die  no  more  ;  death  having 
no  more  dominion  over  us.  "  Thy  dead  men 
shall  live,  together  with  my  dead  body  shall 
they  rise.  Awake  and  sing,  ye  that  dwell 
in  dust ;  for  thy  dew  is  as  the  dew  of  herbs, 
and  the  earth  shall  cast  out  the  dead." 


NOVEMBER  24. 

"  The  righteous  shall  flourish." — Psalm  xcii.  12. 

Prosperity  in  the  divine  life  is  the  Chris- 
tian's duty — and  therefore  he  is  commanded 
to  grow  in  grace,  and  in  the  knowledge  of 
our  Lord  and  Saviour.  It  is  his  desire — and 
hence  he  prays,  Strengthen,  O  God,  that 
which  thou  hast  wrought  for  us.  It  is  his 
privilege — and  thus  it  is  provided  for,  and  se- 
cured by,  Divine  promise — "  The  righteous 
shall  hold  on  his  way,  and  he  that  hath  clean 
hands  shall  wax  stronger  and  stronger."  Da- 
vid here  tells  us,  that  "  the  righteous  shall 
flourish."     And  he  tells  us — 

How  he  shall  flourish — "  He  shall  flourish 
like  the  palm  tree  :  he  shall  grow  like  a  ce- 
dar in  Lebanon."  Of  the  wicked  he  had  said 
just  before,  "  When  the  wicked  spring  as  the 

frass,  and  when  all  the  workers  of  iniquity 
o  flourish ;  it  is  that  they  shall  be  destroyed 
for  «ver."  They  flourish  as  the  grass,  which 
xxlay  is,  and  to-morrow  is  cast  into  the  oven. 


What  a  contrast,  with  the  worthlessness, 
the  weakness,  transitoriness,  and  destiny  of 
grass,  in  a  warm  country  too — are  the  palm 
tree  and  the  cedar  in  Lebanon !  They  are 
evergreens.  How  beautifully,  how  firmly, 
how  largely  they  grow!  How  strong  and 
lofty  is  the  cedar !  How  upright,  and  majes- 
tic, and  tall  the  palm  tree — The  palm  also 
bears  fruit  called  dates,  like  bunches  of  grapes. 
It  sometimes  yields  a  hundred  weight  at  once. 

He  tells  us  where  he  shall  flourish ;  "  Those 
that  be  planted  in  the  house  of  the  Lord  shall 
flourish  in  the  courts  of  our  God."  The  al- 
lusion is  striking.  It  compares  the  house  of 
God  to  a  garden,  or  fine  well-watered  soil,  fa- 
vourable to  the  life,  and  verdure,  and  fertility 
of  the  trees  fixed  there.  The  reason  is,  that 
in  the  sanctuary  we  have  the  communion  of 
saints.  There  our  fellowship  is  with  the  Fa- 
ther, and  with  his  Son  Jesus  Christ  There 
are  dispensed  the  ordinances  of  religion,  and 
the  word  of  truth.  There  God  commandeth 
the  blessing,  even  life  for  evermore.  "  Blessed 
is  the  man  that  heareth  me,  watching  daily  at 
my  gates,  waiting  at  the  posts  of  my  doors." 
They  that  wait  upon  the  Lord  renew  their 
strength.  Hence,  from  their  own  experience, 
as  well  as  from  the  word  of  promise,  they  are 
increasingly  induced  to  say  with  David — "  I 
will  dwell  in  the  house  of  the  Lord  for  ever." 

He  also  tells  us  when  he  shall  flourish — 
"  They  shall  still  bring  forth  fruit  in  old  age." 
This  is  to  show  the  permanency  of  their  prin- 
ciples— and  to  distinguish  them  from  natural 
productions — 

"  The  plants  of  grace  shall  ever  live ;      j 
Nature  decays,  but  grace  must  thrive ; 
Time,  that  doth  all  things  else  impair, 
Still  makes  them  flourish  strong  and  fair." 

— The  believer  does  not  escape  all  the  ef- 
fects of  years.  The  eye  may  grow  dim ;  the 
ear  become  dull  of  hearing.  But  as  the  out- 
ward man  perisheth,  the  inward  man  is  re- 
newed day  by  day.  The  young  Christian  is 
lovely,  like  a  tree  in  the  blossoms  of  spring  • 
the  aged  Christian  is  valuable,  like  a  tree  in 
autumn,  bending  with  ripe  fruit.  We  there- 
fore look  for  something  superior  in  old  dis- 
ciples. More  deadness  to  the  world,  the  vanity 
of  which  they  have  had  more  opportunities 
to  see — more,  meekness  of  wisdom — more  dis- 
position to  make  sacrifices  for  the  sake  of 
peace — more  maturity  of  judgment  in  divine 
things — more  confidence  in  God — more  rich- 
ness of  experience. 

He  also  tells  us  why  he  shall  flourish — 
"  They  shall  be  fat  and  flourishing,  to  show 
that  the  Lord  is  upright."  We  might  rather 
have  supposed  that  it  was  necessary  to  show 
that  they  were  upright.  But  by  the  grace  of 
God  they  are  what  they  are — not  they,  but 
the  grace  of  God  which  is  in  them.  From 
him  is  their  fruit  found.  Their  preservation 
and  fertility,  therefore,  are  to  the  praise  and 
glory  of  God :  and  as  what  he  does  for  them 


NOVEMBER  25. 


325 


be  had  engaged  to  do ;  it  displays  his  trutl 
as  well  as  his  mercy ;  and  proves  that  he  is 
upright.  This  cleaving'  also  to  him  with 
purpose  of  heart,  and  not  turning  away  from 
him,  whatever  temptations  the  world  presents 
— shows  that  they  have  found  him  to  be  what 
he  had  given  himself  out  to  be,  and  what 
they  had  taken  him  to  be.  Had  he  deceived 
or  disappointed  them,  they  would  have  for- 
saken him.  But  he  has  always  dealt  well 
with  them — he  has  surpassed  their  hopes. 
They  therefore  love  their  Master  and  his 
work — and  are  willing  to  follow  him  to  pri- 
son or  to  death — to  show  that  he  is  upright. 

David,  therefore,  attests  this  from  his  own 
experience — "  Let  every  one  speak  as  he 
finds.  I  cannot  but  magnify  his  name.  I 
cannot  but  recommend  him  to  those  who  want 
a  dependence  that  will  not  give  way.  I  have 
tried  him,  and  tried  him  much,  and  long.  I 
nevei  served  him  for  nought.  I  never  called 
upon  hint  in  vain.  I  never  trusted  in  him, 
and  was  confounded — He  is  my  rock  ;  and 

THERE  IS  NO  UNRIGHTEOUSNESS  IN  HIM." 


NOVEMBER  25. 

"  Dost  thou  believe  on  the  Son  of  God .?" 
John  ix.  35. 

The  question  concerns  us,  as  well  as  the 
man  who  had  been  restored  to  sight.  And  it 
admits  of  solution.  Indeed,  the  inquiry  would 
be  absurd  if  an  answer  were  impossible. 
Some  very  mistaken  notions  are  entertained 
of  divine  influence.  One  thing  is  undeniable. 
The  grace  of  God,  in  renewing  us,  engages 
and  employs  us ;  so  that  we  are  not  like  wood 
and  stone,  under  the  operation  of  the  saw  and 
the  chisel,  merely  passive,  insensible,  uncon- 
scious. God  does  not  work  upon  us,  but  in 
us;  and  in  us,  to  will  and  to  do  of  his  good 
pleasure.  He  is  the  author  of  repentance,  by 
enabling  us  to  exercise  repentance — And 
cannot  a  man  know  whether  he  repents  of 
any  course  or  action  in  which  he  has  been 
engaged]  He  is  the  giver  of  faith,  as  he 
teaches  and  aids  us  to  believe.  The  faith, 
therefore,  does  not  act  in  us  like  a  charm.  It 
is  not  a  mysterious,  unintelligible  thing,  of 
which  we  can  give  no  account— We  are  al- 
ways to  be  ready  to  give  a  reason  of  the  hope 
that  is  in  us. 

How  then  is  an  answer  to  be  returned  1 
Let  us  away  with  accidental  occurrences,  and 
dreams,  and  sudden  impulses ;  and  repair  to 
the  Scriptures  at  once ;  and,  by  their  deci- 
sions, examine  ourselves,  whether  we  be  in 
the  faith,  and  prove  our  ownselves.  Three 
evidences  may  be  adduced  of  our  believing  on 
the  Son  of  God. 

First    Much  anxiousness  and  uneasiness 

concerning  it;  in  distinction  from  the  temper 

of  those  who  can  readily  and  easily  take  it  for 

granted.     This    is  not    the    disposition  of 

28 


awakened  souls.  They  find  hew  hard  it  iff 
to  abound  and  rejoice  in  hope.  This  results 
from  the  importance  and  dearness  of  the  ob- 
ject. It  is  not  true  that  it  is  easy  to  believe 
what  we  wish — Yea,  in  proportion  as  we  love 
and  value  a  thing,  we  become  the  more  ap- 
prehensive, and  require  every  kind  of  proof 
and  assurance  concerning  its  safety.  And 
here  the  case  is  interesting  beyond  all  com- 
parison— It  is  to  ascertain  my  claims  to  ever- 
lasting life !  What,  if  I  should  be  mistaken ! 
And  my  heart  is  deceitful  above  all  things,  as 
well  as  desperately  wicked  !  And  I  learn, 
from  the  word  of  truth,  that  many  are  imposed 
upon  to  their  remediless  ruin !  And  what, 
if  I  am  informed,  but  not  enlightened ! — con- 
vinced, but  not  converted  ! — almost,  but  not 
altogether  a  Christian !  No  wonder,  in  such 
a  case,  solicitudes  often  revive;  and  the 
prayer  be  daily  made,  "  Say  unto  my  soul,  I 
am  thy  salvation."  Let  me  not  be  ashamed 
of  my  hope.  These  doubts  and  fears  are  a 
token  for  good;  and  may  be  compared  to 
smoke ;  which  indeed  is  not  fire,  but  proves 
its  existence  ;  and  is  never  found  where  it  is 
not 

Secondly.  The  estimation  in  which  we 
hold  the  Saviour.  Hence  says  the  Apostle, 
"To  you  therefore  that  believe  he  is  pre- 
cious." He  does  not  say  how  precious — this 
would  have  been  impossible.  But  faith  makes 
him  more  precious  to  the  soul  than  sight  is  to 
the  eye ;  or  melody  to  the  ear ;  or  food  to  the 
hungry ;  or  health  and  life  to  the  sick  and  the 
dying.  Oh !  says  the  believer,  when  I  see 
him  as  he  is  revealed  in  the  Word — when  1 
see  him  in  all  I  want — when  I  see  how  he 
became  my  Saviour — that,  when  he  was  rich. 
for  my  sake  he  was  made  poor;  and  died, 
that  I  might  live — when  I  know  that  he 
is  remembering  me  still,  now  he  is  come 
into  his  kingdom;  appearing  in  the  presence 
of  God  for  me ;  and  making  all  things  tc 
work  together  for  my  good — how  can  I  but 
exclaim,  Thou  art  fairer  than  the  children  of 
men ! — His  name  must  be  as  ointment  poured 
forth — His  cause  must  lie  near  my  heart — 1 
must  dedicate  myself  to  his  service.  I  must 
hourly  ask,  Lord,  what  wilt  thou  have  me  to 
do? 

"  My  God  !  and  can  a  humble  child, 

That  loves  thee  with  a  flame  so  high 
Be  ever  from  thy  face  exil'd, 
Without  the  pity  of  thine  eye? 

"  Impossible!— for  thy  own  hands 

Have  tied  my  heart  so  fast  to  thee— 
And  in  thy  book  the  promise  stands — 
That  where  thou  art,  thy  friends  must  be." 

Thirdly.  A  life  of  obedience.  Without 
this,  an  orthodox  creed  ;  the  clearest  know- 
ledge; high  confidence;  much  talking  of  di- 
vine things ;  great  zeai  for  a  party :  will  all 
in  vain  be  called  in  to  denominate  you  be- 
lievers in  Christ.  Nothing  can  be  more  cer- 
tain than  that  as  a  man  is  not  wise  who  calls 
himself  so,  while  all  his  conduct  proclaims 


326 


NOVEMBER  26. 


him  a  fool ;  and  as  he  is  not  a  benefactor  who 
never  gives — unless,  indeed,  words :  so,  he  is 
not  a  believer  who  thinks  and  professes  him- 
self to  be  such ;  but  he  who  acts  and  lives  as 
such.  We  read  of  the  work  of  faith — Where 
is  this  operation?  By  faith  Noah  built  an 
ark.  By  faith  Abraham  left  his  own  country, 
and  his  father's  house.  Read  the  eleventh 
chapter  of  the  epistle  to  the  Hebrews ;  and 
see  whether  faith  is  a  mere  notion,  or  a  vital 
principle.  "  As  the  body  without  the  spirit 
is  dead,  so  faith  without  works  is  dead  also." 
"  What  doth  it  profit,  my  brethren,  though  a 
man  say  he  hath  faith,  and  have  not  works  1 
Can  such  faith  save  him]"  Therefore  says 
James,  "  Show  me  thy  faith  without  thy 
works."  Show  me  a  sun  that  never  shines ; 
a  fire  that  never  burns ;  a  fountain  that  never 
flows — "  and  I  will  show  thee  my  faith  by  my 
works" — I  will  show  thee  the  spring  in  the 
streams ;  the  cause  in  the  effects ;  the  princi- 
ple in  the  practice.  Though  faith  can  alone 
justify  the  soul ;  works  can  alone  justify 
faith,  and  prove  it  to  be  of  the  operation  of 
God. 


NOVEMBER  26. 

JUy  people — have  forgotten   their   resting' 
place."— Jer.  1.  6. 

God  has  provided  every  creature  he  has 
made  with  some  convenient  good,  in  the  pos- 
session of  which  it  reposes.  Natural  bodies 
have  their  proper  places,  towards  which  they 
aro  carried,  and  declare,  by  resting  in  them, 
that  they  are  where  they  ought  to  be.  Sensi- 
tive beings  are  led  towards  sensitive,  and 
animal  beings  towards  animal  indulgence,  as 
agreeable  to  their  nature ;  and  these  look  no 
farther.  But  God  himself  is  the  resting-place 
of  man :  and  it  has  justly  been  remarked,  that 
herein  lies  man's  excellency  ;  that  he  alone, 
of  all  creatures  in  this  lower  world,  was  made 
capable  of  communion  with  his  Maker ;  and 
designed  for  it ;  and  being  designed  for  it, 
and  made  capable  of  it,  he  is  necessarily  un- 
satisfied and  restless  without  it.  For  though 
he  has  boen  turned  away  from  God  by  sin,  he 
retains  the  same  natural  relation  to  God  as 
his  end ;  so  that  he  can  enjoy  no  true  repose, 
till  he  meets  with  God  again.  He  feels  not 
only  sentiments  of  misery,  but  of  grandeur ; 
and  whatever  may  be  employed  to  quiet  and 
content  him,  will  be  found  perfectly  inade- 
quate; and  from  every  fruitless  experiment 
to  supply  the  immense  cravings  of  a  fallen, 
yet  immortal  mind,  he  will  ever  be  asking. 
"  Who  will  show  us  any  good  ?" 

There  was  a  time  when  the  "people  of 
God"  themselves  attempted  to  live  without 
him  in  the  world.  But  they  were  dead  while 
they  lived.  They  were  strangers  to  every 
thing  like  satisfaction,  till  they  happily  in- 
quired,  "Where  is  God  my  maker,   who 


giveth  songs  m  the  night?"  But  since  they 
sought  and  found  him,  they  have  been  able 
to  make  their  boast  in  the  Lord — "  The  Lor<J 
is  my  portion,  saith  my  soul ;  therefore  will  J 
hope  in  him."  "  Thou  shalt  guide  me  with 
thy  counsel,  and  afterward  receive  me  to 
glory.  Whom  have  I  in  heaven  but  thee? 
and  there  is  none  upon  earth  that  I  desire 
beside  thee.  My  flesh  and  my  heart  faileth : 
but  God  is  the  strength  of  my  heart,  and  my 
portion  for  ever."  He,  therefore,  is  "  their 
resting-place"  actually ;  and  by  conviction ; 
and  choice ;  and  enjoyment.  And  what  a 
resting-place  is  he !  There  is  no  repose  like 
that  which  we  possess  in  him — It  is  a  peace 
that  passeth  all  understanding.  How  then 
can  it  be  described !  Who  can  express  the 
blessedness  of  viewing  him  as  our  own  God, 
in  the  covenant  of  his  dear  Son — ready  to 
pardon — able  to  enlighten,  to  renew,  to  sup- 
port, to  defend — presiding  over  all  our  affairs, 
and  making  the  most  adverse  events  conduce 
to  our  welfare — and  promising,  on  oath,  that 
his  grace  shall  be  sufficient  for  us ;  and  that 
he  will  supply  all  our  need  from  his  riches 
in  glory,  by  Christ  Jesus !  All  we  can  do  is 
to  invite  others  to  come,  and  learn  (it  is  the 
only  way  to  know)  by  experience — "  O  taste 
and  see  that  the  Lord  is  good !  blessed  is  the 
man  that  trusteth  in  him."  Incomparable  as 
this  resting-place  i3,  it  is  equally  secure  and 
durable.  Nothing  can  destroy  it;  nothing 
can  injure  it ;  nothing  can  invade  it.  We 
live  in  the  midst  of  uncertainty  and  change ; 
but  the  Lord  changes  not.  There  is  there- 
fore something  sure ;  something  lasting — It 
is  that  very  one  thing,  O  Christian !  upon 
which  thou  hast  laid  all  thy  hope ;  and  from 
which  thou  d  rawest  all  thy  comfort — The 
eternal  God  is  thy  refuge ;  and  underneath 
are  the  everlasting  arms. 

And  yet  they  are  charged  with  forgetting 
their  resting-place.  The  charge  cannot  be 
taken  without  limitation.  As  fainting  is  not 
death ;  and  as  backsliding  is  not  apostacy  ;  so 
this  forgetfulness  is  not  constant  and  total. 
But  it  cannot  be  denied  that  it  is  occasional 
and  partial.  Our  ingratitude  shows  it.  This 
is  at  once  the  effect  and  the  proof  of  our  for 
getfulness  of  God  ;  and  is  therefore  express- 
ed by  it — "  Thou  hast  forgotten  the  God  that 
formed  thee."  It  sometimes  appears  with 
regard  to  the  means  of  grace.  In  proportion 
as  we  feel  our  need  of  him,  we  shall  value 
them ;  because  it  is  in  these  that  God  is  to  be 
found  and  enjoyed — Hence  it  is  said,  "  Hra  ,v 
nigh  to  God,  and  he  will  draw  nigh  to  you." 
But  we  may  read  the  Scriptures  less  than  we 
did — and  be  less  alone — and  less  regardful 
of  the  Sabbath — and  suffer  excuses  to  keep 
us  from  the  sanctuary  that  once  would  have 
had  no  influence  over  us.  It  shows  itself  in 
our  looking  to  ourselves  for  what  we  want: 
when  in  the  Lord  we  have  righteousness  and 
strength;  and  from  him  is  our  fruit  found 


NOVEMBER  27. 


We  betray  it  ai  our  creature  dependence. 
Instead  of  committing'  our  way  unto  the  Lord, 
and  waiting  patiently  for  him,  we  weary  our- 
selves for  very  vanity,  in  running  from  crea- 
ture to  creature  for  help;  and  learn,  by  our 
folly  and  suffering,  that  our  strength  is  to  sit 
still :  "  In  returning  and  rest  shall  ye  be 
saved ;  in  quietness  and  in  confidence  shall 
be  your  strength." — And  do  we  not  forget 
him  when  we  taint  in  the  day  of  adversity  ? 
"  Oh !"  says  one,  "  if  such  a  comfort  was  re- 
moved, mine  eye  would  no  more  see  good" 
"  Oh  !"  says  another,  "  my  loss  is  irrepar- 
able ;  my  wound  is  incurable."  We  do  not 
wish  you  to  be  insensible,  or  to  undervalue 
your  deprivations:  but  is  it  a  lamp,  or  the 
sun,  of  which  you  have  been  deprived?  Da- 
vid, in  the  desolations  of  Ziklag,  did  not  for- 
get his  resting-place — "Then  David  en- 
couraged himself  in  the  Lord  his  God."  Our 
regard  to  the.  world  will  also  show  our  regard 
jo  God.  We  forget  him  just  in  proportion  as 
ihe  world  strikes  and  allures  us — In  sight  of 
nim  it  can  do  nothing  with  us.  But  where 
is  the  spring,  when  we  stoop  to  the  puddle  ? 
Are  not  the  consolations  of  God  small  with 
us  when  we  repair  to  worldly  attractions  and 
delights? 

But  the  charge  is  too  obvious  to  require 
proof— and  every  Christian  will  readily  con- 
fess, 

"  Prone  to  wander,  Lord,  I  feel  it ; 
Prone  to  leave  the  God  I  love." 

Yet  how  humiliating  is  the  fact !  And  how 
wonderful  too !  "  Can  a  maid  forget  her  orna- 
ments? or  a  bride  her  attire?  Yet  my  peo- 
ple have  forgotten  me  days  without  number," 
"  who  am  their  beauty,  their  glory ;  all  then- 
salvation  and  all  their  desire."  How  little 
would  they  themselves  have  supposed  this 
possible  when  they  first  returned  to  him  from 
darkness  to  light ;  from  bondage  to  liberty ; 
from  a  wilderness  to  the  garden  of  the  Lord ! 
"Thus  saith  the  Lord,  I  remember  thee,  the 
kindness  of  thy  youth,  the  love  of  thine 
espousals,  when  thou  wentest  after  me  in  the 
wilderness,  in  a  land  that  was  not  sown." 
And  still,  after  renewed  manifestations,  and 
under  lively  impressions,  they  are  often  ready 
to  think  they  can  never  be  the  same  dull  and 
ungrateful  creatures  they  have  often  been — 

'  When  my  forgetful  soul  renews 
The  savour  of  thy  grace, 
My  heart  presumes,  I  cannot  lose 
The  relish  all  my  days. 

-  But,  ere  one  fleeting  hour  is  past, 
The  flattering  world  employs  ' 
Some  sensual  bait  to  seize  my  taste 
And  to  pollute  my  joys. 

"Wretch  that  I  am,  to  wander  thus, 
In  chase  of  false  delight ! 
Let  me  be  fasten'd  to  thy  cross, 
Rather  than  lose  the  sight ! 

**  Make  haste,  my  days,  to  reach  the  goal, 
And  bring  my  soul  to  rest 
On  the  dear  centre  of  my  soul — 
MvGod.mv  Saviour's  breav    ' 


NOVEMBER  27. 

"  Faith  and  love  -which  is  in  Christ  Jeaut." 
1  Tim.  i.  14. 

These  two  are  often  spoken  of  in  the 
Scriptures.  And,  if  we  observe  the  passages 
in  which  they  occur,  and  especially  the  words 
of  the  apostle  John — "  This  is  his  command- 
ment, that  we  believe  on  the  name  of  hie 
Son — and  love  one  another;"  we  shall  see, 
that  the  first  regards  Christ,  and  the  second, 
our  brethren. 

But  let  us  remark  their  order.  Faith  is 
placed  before  love — and  this  is  the  case  with- 
out any  exception,  whenever  they  are  coupled 
together  by  the  sacred  writers.  And  there 
is  reason  for  it.  The  order  of  the  words  is 
the  order  of  the  tilings.  Faith  precedes  all 
true  obedience.  It  necessarily  goes  before 
repentance — I  cannot  grieve  for  what  I  have 
done,  unless  I  believe  I  have  done  amiss :  and 
I  cannot  sorrow  after  a  godly  sort,  unless  I 
look  on  him  whom  I  have  pierced,  and  mourn 
for  him.  Faith  is  a  radical  principle.  It  is 
the  root  of  the  tree ;  and  all  the  rest  is  branch, 
blossom,  and  fruit.  It  is  the  spring,  from 
which  every  thing  else  in  religion  flows,  as 
a  stream.  Love  does  not  produce  faith ;  but 
faith,  love. 

Yet  there  is  a  connexion  between  them ; 
and  their  union  is  also  as  invariably  expressed 
as  their  order.  In  truth  they  are  inseparable. 
Is  it  conceivable,  that  when  such  a  scheme 
as  Christianity  gets  into  the  soul,  it  can  lie 
there  dead,  or  even  asleep  ?  Is  it  not  com- 
pared to  a  well  of  water,  springing  up  into 
everlasting  life  ?  to  a  fire,  that  converts  every 
thing  combustible  into  its  own  nature?  to 
leaven  hid  in  meal,  that  leavens  the  whole 
lump?  Observe  all  the  believers,  who,  in 
the  Scripture,  encompass  us  as  a  great  cloud 
of  witnesses.  Was  their  faith  a  notion  ?  a 
profession  ?  a  form  of  godliness  without  the 
power  ?  Could  such  faith  have  saved  them? 
True  faith  overcomes  the  world.  It  purifies 
the  heart.  And  it  works  by  love.  It  does 
not  indeed  work  by  love  exclusively.  It 
works  by  hatred,  when  it  regards  sin ;  and 
by  fear,  when  it  regards  danger — So  Noah, 
by  faith,  being  warned  of  God,  was  moved 
with  fear.  But  love  is  the  disposition  the 
Gospel  peculiarly  requires.  It  is  the  end  of 
the  commandment,  out  of  a  pure  heart,  and 
a  good  conscience,  and  faith  unfeigned.  It 
also  is  pre-eminently  suited  to  produce  it 
What  is  God?  God  is  love.  From  what 
principle  did  he  act  in  our  salvation  ?  God 
so  loved  the  world  that  he  gave  his  only  be- 
gotten Son,  that  whosoever  believeth  on  him 
should  not  perish,  but  have  everlasting  life. 
And  if  God  so  loved  us,  we  ought  also  to  love 
one  another.  What  do  we  see  in  1  lie  life 
and  death  of  the  Saviour  but  divine  compas- 
sion imbodied?  a  love  that  passeth  know- 
ledge?    And  what  is  the  inference1     "Be 


328 


NOVEMBER  28. 


ye  tnerefore  followers  of  God,  as  dear  chil- 
dren ;  and  walk  in  we,  as  Christ  also  hath 
loved  us,  and  hath  given  himself  for  us,  an 
offering  and  a  sacrifice  to  God,  for  a  sweet- 
smelling  savour." 

Let  us  not  pass  over  this.  Some  people's 
faith  seems  to  work  by  selfishness,  censori- 
ousness,  wrath,  malice,  and  all  uncharitable- 
ness.  But  we  have  no  reason  to  conclude 
that  we  have  "  the  faith  of  God's  elect,"  un- 
less, "  as  the  e^ect  of  God,  holy  and  beloved, 
we  put  on  boweis  ot  mercies,  kindness,  hum- 
bleness of  mmd,  longsuffering ;  forbearing  one 
another,  and  forgiving  one  another,  if  any 
man  have  a  quarrel  against  any:  even  as 
Christ  forgave  you,  so  also  do  ye." 

It  is  lamentable  to  think,  how  many  of  our 
fellow-creatures  are  destitute  of  these  graces. 
Art  thou,  O  my  sou.  ■  a  stranger  to  the  in- 
fluence of  this  faith  and  love  ]  Let  me  re- 
member, that  they  are  infinitely  important 
and  indispensable — "  He  that  believeth  on 
the  Son  hath  everlasting  life;  and  he  that 
believeth  not  the  Son  shall  not  see  life ;  but 
the  wrath  of  God  abideth  on  him."  "  We 
know  that  we  have  passed  from  death  unto 
life,  because  we  love  the  brethren.  He  that 
loveth  not  his  brother  abideth  in  death." 

But  shall  I  be  satisfied  with  the  reality  of 
this  faith  and  love,  regardless  of  the  degree  1 
How  desirable — how  necessary — how  attain- 
able is  more  of  their  vital  prevalency  !  Let 
me  resemble  the  Thessalonians ;  of  whom  the 
Apostle  could  say,  "  We  are  bound  to  thank 
God  always  for  you,  brethren,  as  it  is  meet, 
because  that  your  faith  groweth  exceedingly, 
and  the  charity  of  every  one  of  you  all  toward 
each  other  aboundeth." 


NOVEMBER  28. 

"  Be  thou  in  the  fear  of  the  Lord  all  the  day 

long." — Prov.  xxiii.  17. 

The  mistake  of  many  persons  is,  that  they 
view  religion  as  something  separate  from 
common  life ;  and  which  can  hardly  be  made 
to  agree  with  it  But  we  are  to  render  every 
thing,  not  only  consistent  with  godliness,  but 
even  a  part  of  it.  If  Gaius  was  to  bring 
friends  on  their  way,  it  was  to  be  done  so  as 
to  render  it  not  only  an  act  of  civility,  but  of 
piety — It  was  to  be  done  "after  a  godly 
sort."  "  On  Thee,"  says  David,  "  do  I  wait 
all  the  day."  And  Solomon  enjoins  us  to  be 
u  in  the  fear  of  the  Lord  all  the  day  long." 
The  day,  here,  is  to  be  taken,  not  abstracted- 
ly, as  a  mere  period  of  duration ;  but  in  refer- 
ence to  its  concerns.  There  are  several 
things,  into  contact  with  which  we  may  ex- 
pect to  come  every  day.  Let  us  see  how  the 
fear  of  the  Lord  will  influence  us  with  regard 
to  each  of  them. 

First.  It  will  influence  us  as  to  the  devo- 
tions of  the  day.     If  there  be  an  opportunity 


of  repairing  to  the  house  of  God,  and  hearing 
his  word,  it  will  dispose  us  to  avail  ourselves 
of  it ;  and  so  to  regulate  our  affairs  as  to  be 
able  to  attend.  It  will  produce  morning  and 
evening  worship  at  the  family  altar.  It  will 
also  lead  us  to  enter  our  closets.  The  prin- 
ciple also,  will  not  only  excite  us  to  the  per 
formance  of  devotion,  but  aid  us  in  it.  It 
will  throw  off  mere  formality,  or  cause  us  to 
mourn  over  our  want  of  spirituality  and  life. 

Secondly.  It  will  influence  us  as  to  the 
business  of  the  day.  It  will  require  us  to 
have  some  profession  or  calling  in  which  wo 
are  to  be  employed  ;  and  in  this  it  will  induce 
us  to  be  diligent.  An  idle  man  cannot  be 
under  the  power  of  religion ;  and  he  lies  open 
to  temptation.  It  will  also  make  us  con- 
scientious; governing  ourselves  by  the  fair 
rules  of  trade;  not  having  divers  weights  and 
measures ;  or  different  kinds  of  goods  and 
prices,  for  friends  and  strangers,  the  knowing 
or  the  ignorant  It  will  allow  us  to  aim  at 
lawful  advantage:  but  it  will  regulate  and 
moderate  our  desire  of  gain.  It  will  make 
us  content  with  subsistence  and  competency, 
without  wealth  and  independence — "  He  that 
maketh  haste  to  be  rich,  shall  not  be  inno- 
cent." It  will  make  us  feel  our  reliance 
upon  God  for  his  blessing,  without  which  we 
may  rise  early  and  sit  up  late,  and  eat  the 
bread  of  sorrows.  Upon  the  same  principle, 
vit  will  make  us  grateful  for  success ;  and 
keep  us  from  burning  incense  to  our  own  net, 
and  sacrificing  to  our  own  drag. 

Thirdly.  It  will  influence  us  as  to  the 
relaxations  of  the  day.  These  we  need. 
Who  could  bear  unceasing,  unbending  drud- 
gery'! The  machine  would  soon  be  worn 
out  by  perpetual  friction.  All  indulgences 
are  not  innocent  We  shall  therefore  avoid 
those  that  would  stain  the  mind,  and  wound 
the  conscience,  and  unfit  us  for  prayer.  We 
shall  shun  expensive  entertainments.  The 
most  agreeable  and  useful  recreations  are  the 
cheapest.  And  who  can  ever  be  at  a  loss 
for  these,  if  they  will  follow  nature,  instead 
of  fashion  1  And  we  shall  indulge  in  none 
to  excess ;  especially  excess  as  to  time.  Of 
time  we  must  always  be  frugal.  Like  the 
swallow,  we  must  skim  the  water  as  we  fly ; 
or,  like  Gideon's  followers,  we  must,  in  our 
pursuit,  lap  with  the  hand,  rather  than  kneel 
down.  The  fear  of  the  Lord  will  make  us 
always  watchful,  with  regard  to  indulgence 
— and  especially  in  things  lawful;  for  here 
we  are  most  liable  to  be  ensnared.  God 
giveth  us  all  things  to  enjoy :  but  we  are  not 
to  feast  ourselves  without  fear. 

Fourthly.  It  will  influence  us  as  to  the 
company  of  the  day.  Are  we  called  to  inter- 
mix with  the  wicked  1  We  shall  walk  in 
wisdom  towards  them  that  are  without.  We 
shall  endeavour  to  render  our  religion,  not 
only  impressive,  but  attractive.  We  shall 
keep  our  mouth  as  with  a  bridle ;  or,  if  we 


NOVEMBER  29, 30. 


329 


Bpeak,  it  will  be  a  word  in  season.  Do  we 
meet  with  pious  connexions  7  We  shall  feel 
towards  them  as  brethren.  We  shall  speak 
of  the  things  touching  the  King.  We  shall 
not  offend  against  the  generation  of  the  up- 
right Among  our  immediate  relations,  and 
in  our  family  circle,  we  shall  let  the  Chris- 
tian appear,  and  maintain  our  consistency. 
If  we  rebuke,  it  will  be  in  the  spirit  of  love. 
We  shall  not  threaten,  but  rather  entreat. 
Our  religion  will  be  seen  much  oftener  than 
it  is  heard :  and  we  shall  expect  to  succeed, 
not  so  much  by  direct  effort,  as  by  keeping 
our  charge  constantly  under  the  exhibition 
of  whatsoever  things  are  lovely  and  of  good 
report 

Finally.  It  will  influence  us  as  to  the  trials 
of  the  day.  It  will  not  fill  us  with  forebodings, 
and  prevent  our  enjoying  the  present  com- 
forts of  Providence ;  but  it  will  keep  us  from 
forgetting  that  this  is  a  vale  of  tears,  or  think- 
ing it  strange  if  we  are  called  to  endure.  It 
will  teach  us  to  look  beyond  instruments — to 
see  and  own  the  hand  of  God  in  our  afflic- 
tions— to  inquire  wherefore  he  contendeth 
with  us — to  implore  grace,  not  only  to  sup- 
port but  to  sanctify ;  and  to  enable  us  to  ho- 
nour G<id,  and  edify  others,  by  our  sufferings — 
and,  avoiding  all  improper  means  to  escape 
from  trouble,  not  only  hope,  but  quietly  wait 
for  the  salvation  of  God. 

A  concern  to  exemplify  all  this,  is  the  best 
evidence  of  our  religion.  It  is  the  way  of 
safety,  and  honour,  and  advantage.  The  eye 
of  God  is  upon  us  all  the  day  long.  He  is 
doing  us  good  all  the  day  long.  We  may  die 
all  the  day  long — Let  us  therefore  be  in  the 
fear  of  the  Lord  all  th#  day  long. 


NOVEMBER  29. 

"  This  18  his  commandment,  That  we  should 
believe  on  the  name  of  his  Son  Jesus  Christ, 
and  love  one  another,  as  he  gave  us  com- 
mandment."— 1  John  iii.  23. 

The  injunction  of  the  latter  of  these,  has 
given  rise  to  no  difficulty.  But  much  dispute 
has  been  occasioned  by  the  commanding  of 
the  former.  It  is  undeniable,  however,  that 
the  one  is  enjoined  as  well  as  the  other — in 
the  same  passage,  and — by  the  very  same 
authority.  He  that  commands  us  to  love 
one  another,  commands  us  equally  to  believe 
on  the  name  of  his  Son  Jesus  Christ 

And  if  so,  then  faith  is  a  duty.  Indeed,  if 
it  be  not  a  duty,  we  are  not  bound  to  obey 
God.  If  it  be  not  a  duty,  unbelief  is  not  a  sin. 
Yet  the  Holy  Ghost  convinces  us  of  sin — and 
of  sin,  because  we  believe  not  on  Christ  Ac- 
cordingly, in  conviction,  with  the  discovery 
of  this  guilt  we  are  principally  affected;  and 
look  on  him  whom  we  have  pierced,  and 
mourn  for  him.  Hence,  unbelief  is  punisha- 
ble, and  destroys  the  soul.  Indeed,  nothing 
else  destroys  the  soul,  under  the  GospeL 
2T  28* 


For  provision  is  there  made  for  our  fallen 
condition,  and  pressed  upon  our  acceptance : 
but  we  neglect  so  great  salvation ;  and  turn 
away  from  him  that  speaketh  from  heaven. — 
It  is  true,  Divine  influence  is  necessary.  But 
why  is  it  not  possessed  1  If  there  be  any  truth 
in  the  Bible — it  is  sinful  to  be  without  it. 
But  why  should  we  seek  after,  or  be  thankful 
for,  assistance  to  enable  us  to  do  what  we 
were  under  no  obligation  to  do? 

This  justifies  ministers,  in  calling  upon  sin- 
ners to  believe.  There  are  some  who  con 
demn  and  ridicule  them  for  this.  But  Ezekiel, 
in  the  name  of  God,  prophesied  to  the  dry 
bones,  and  said  unto  them — "Live."  Paul 
made  no  scruple  to  admonish  Simon  Magus, 
though  in  the  gall  of  bitterness  and  the  bond 
of  iniquity,  to  repent  and  pray.  And  to  the 
Jailer  he  said,  Believe  on  the  Lord  Jesus 
Christ  and  thou  shall  be  saved — for  he  then 
was  not 

As  the  love  of  God  renders  our  duty  our 
privilege;  so  the  authority  of  God  renders  our 
privilege  our  duty.  And  is  not  this  an  ad- 
vantage 1  For  thus  we  are  not  left,  to  the  calls 
of  self-love,  and  our  own  interest ;  but  are 
bound  to  pursue  our  welfare  by  the  command 
of  God,  and  the  peril  arising  from  a  neglect 
of  it 

This  also  meets  the  state  of  the  conscience, 
and  affords  encouragement  to  awakened  sin- 
ners. These  under  a  sense  of  their  unwor- 
thiness  and  guilt  will  be  sure  to  ask — "  But 
may  I  go  to  him,  and  trust  in  him  1  What 
warrant  have  I  ?"  Now  here  is  the  warrant 
— the  command  of  God.  I  may  doubt  my 
title  to  a  promise ;  but  I  cannot  question  my 
obligation  to  obey  a  Divine  command.  This 
fully  authorizes  me — Yea,  it  not  only  secures 
me  from  presumption  if  I  comply,  but  renders 
me  chargeable  with  disobedience  if  I  refuse. 
I  am  not  afraid  to  love  another.  I  never 
inquire,  may  I  do  it.  I  know  that  I  ought  to 
do  it;  because  he  has  commanded  it  Why 
then  should  I  fear  to  apply  to  the  Saviour  1 — 
And  why  ask,  May  I  believe  on  him  to  life 
everlasting  1 — since  this  also  is  his  command- 
ment That  we  should  believe  on  the  name 
of  his  Son  Jesus  Christ  1 

Lord,  I  believe — help  thou  mine  unbelief. 


NOVEMBER  30. 

"  Dost  thou  believe  on  the  Son  of  God?" 
John  ix.  35. 

Whoever  thou  art  that  readest  this  page, 
allow  the  writer  to  address  this  question  to 

THEE. 

Art  thou  young — Dost  thou  believe  on  the 
son  of  God  7  O  that  you  did !  How  the  Scrip- 
ture  extols  and  recommends  early  godliness  ' 
They  that  seek  me  early,  says  the  Saviour, 
shall  find  me — find  me — for  there  is  an  em- 
phasis in  the  promise;  firo  me,  as  othcra 


330 


NOVEMBER  30. 


never  will,  never  can,  find  me — find  me,  in 
a  thousand  peculiar  preservations,  honours, 
advantages,  and  delights.  And  what  a  fa- 
vourable season  do  you  now  enjoy  ! — the  body 
in  health  and  strength — the  mind  in  vigour — 
the  memory  retentive — the  affections  warm — 
the  heart  tender — the  cares  and  troubles  of 
life  scarcely  begun — the  days  distant  in  which 
you  will  say,  "  I  have  no  pleasure  in  them !" 
Oh !  redeem  the  time.  Remember  thy  Creator 
in  the  days  of  thy  youth.  Enter  immediately 
a  course  that  is  profitable  unto  all  things; 
having  promise  of  the  life  that  now  is,  and  of 
that  which  is  to  come. 

Art  thou  old — Dost  thou  believe  on  the  Son 
of  God"?  Thy  age  requires  respect;  and  I 
readily  pay  it — But  thy  state  demands  all  my 
fidelity.  And  art  thou,  at  the  end  of  sixty, 
seventy,  eighty  years,  ignorant  of  the  Re- 
deemer, whom  to  know  is  life  eternal]  Have 
all  these  departed  seasons  been  passed  only  in 
vanity  and  vice  1  Is  thy  day  rapidly  closing ; 
and  thy  work,  thy  journey,  not  even  begun  1 
Does  thine  eye,  in  looking  back,  meet  with 
nothing  but  guilt;  and,  in  looking  forward, 
nothing  but  gloom  1  How  I  pity  thy  condi- 
tion !  It  is  time — it  is  high  time  to  awake 
out  of  sleep.  And,  blessed  be  God,  it  is  not 
too  late.  I  announce  a  Saviour  who  is  able 
to  save  unto  the  uttermost ;  and  who  convert- 
ed and  pardoned  the  thief  at  the  eleventh 
hour — Oh !  seek  him  while  he  may  be  found ; 
and  call  upon  him  while  he  is  near.  But  if 
thou  art  old  in  grace,  as  well  as  in  age,  thy 
hoary  head,  being  found  in  the  way  of  righte- 
ousness, is  a  crown  of  glory.  And  thy  salva- 
tion is  nearer  than  when  thou  believedst. 
The  night,  with  thee,  is  far  spent,  and  the 
day  is  at  hand.  Yet  a  little  while,  and  what 
a  blessed  deliverance !  What  a  glorious  ele- 
vation !  Till  then,  let  faith  and  patience  have 
their  perfect  work.  Recommend  his  service 
to  others,  from  your  own  knowledge  of  its 
excellency.  Take  a  fresh  and  firmer  hold  of 
him,  from  the  proofs  you  have  had  of  his  faith- 
fulness and  care :  and  leaning  upon  his  arm,  as 
you  descend,  say — 

"  By  long  experience,  I  have  known 
Thy  sovereign  power  to  save ; 
At  thy  command  I  venture  down 
Securely  to  the  grave." 

Art  thou  indulged  by  Providence  1  Dost 
thou  believe  on  the  Son  of  God  1  Perhaps 
sickness  led  you  down  to  the  very  gates  of 
death ;  and  you  looked  into  eternity ;  and, 
without  hope  in  that  world,  you  trembled, 
and  cried,  Take  me  not  off  in  the  midst  of 
my  days;  spare  me,  that  I  may  recover 
strength,  before  I  go  hence,  and  be  no  more. 
And  he  heard  your  cry;  and  said,  Return 
again,  ye  children  of  men.  And  have  you 
returned  again  to  folly  1  And  have  you  for- 
gotten that  the  vows  of  God  are  upon  you  1 
And  what  is  a  recovered  body  while  the  soul 
is  full  of  moral  disease  1    A  reprieve,  too,  is 


not  a  pardon.  Dust  thou  art,  and  unto  dust 
shalt  thou  return.  Is  the  sentence  still  sus- 
pended ;  and  the  delayed  execution  will  be 
attended  with  added  terror  and  remorse. 
Perhaps  thy  business  flourishes ;  thy  grounds 
bring  forth  plentifully ;  thy  cup  runneth  over. 
We  do  not  wish  you  to  despise  the  bounties 
of  Nature  and  Providence ;  yea,  you  ought  to 
be  thankful  for  them.  As  to  their  use,  they 
are  valuable ;  but  what  are  they  as  a  portion ? 
How  melancholy  is  the  thought  that  you  must 
leave  them !  And  you  know  not  how  soon 
you  may  be  torn  from  all  your  treasure.  And, 
even  in  the  midst  of  your  fulness,  are  you  not 
in  straits  1  Do  you  not  sigh  over  your  very 
enjoyments'?  Does  not  success,  as  well  as 
disappointment,  tell  you  that  this  is  not  your 
rest  1  Ah !  these  failures  of  hope,  these  in- 
ward uneasinesses,  are  the  inspirations  of  the 
Almighty,  to  give  you  understanding.  They 
are  designed  to  turn  you  from  creatures, 
which  are  all  vanity  and  vexation  of  spirit,  to 
a  Saviour,  who  is  full  of  grace  and  truth. 
Acquaint  now  thyself  with  him,  and  be  a> 
peace ;  thereby  good  shall  come  unto  thee. 

Art  thou  the  subject  of  affliction  ?  Dost 
thou  believe  on  the  Son  of  God  1  To  be  poor 
in  the  world,  and  be  destitute  of  the  true 
riches ;  to  have  no  friend  below,  and  no  God 
above ;  to  pass  from  the  sorrows  of  time  into 
a  more  miserable  eternity — is  a  state  so  dread- 
ful, that  every  feeling  of  benevolence  must 
be  concerned  to  find  a  resource  for  its  victims. 
And  such  we  are  happy  enough  to  be  ab.e 
to  open.  There  is  the  hope  of  Israel ;  the 
Saviour  thereof  in  the  time  of  trouble.  His 
Gospel  is  sent  to  bind  up  the  broken-hearted. 
Perhaps  you  are  at  your  wits'  end — Perhaps 
you  are  ready  to  curse  the  day  of  your  birth 
— Perhaps  you  are  tempted  to  destroy  your- 
self. Beware  of  Satan's  relief  Beware  of 
a  cure  that  will  be  far  worse  than  the  dis- 
ease. And  you  need  it  not.  There  is  One 
near  you  whom  you  know  not.  He  is  now 
stretching  forth  his  soft  hand ;  he  is  now  say- 
ing, "  Come  unto  me,  all  ye  that  labour  and 
are  heavy-laden,  and  I  will  give  you  rest" 
This  man  shall  be  the  peace  when  the  As- 
syrian cometh  into  the  land. 

Art  thou  a  professor  of  religion  1  Dost 
thou  believe  on  the  Son  of  God  1  "  Why 
should  you  address  the  inquiry  to  me?  Had 
not  the  Church  been  satisfied  with  my  cha- 
racter, and  deemed  me  a  believer,  they  would 
not  have  admitted  me  to  their  communion.'' 
But  they  might  have  been  mistaken.  The} 
could  only  judge  from  outward  appearance : 
and  it  became  them  to  be  candid.  There  is 
no  certainty  from  this  quarter. — "  But  if  I  had 
not  hoped  that  I  was  a  real  believer  in  Jesus,  I 
should  not  have  proposed  myself  as  a  member 
of  a  Christian  Church,  and  have  come  to  the 
Lord's  Table,  where  I  should  have  eaten  and 
drunken  unworthily.  Why,  then,  do  you 
suspect  me  V     My  friend — I  do  not  suspec 


DECEMBER  1. 


331 


you;  but  1  love  you:  and  love,  though  not 
suspicious,  is  cautious.  As  mistakes  are  pos- 
sible, and  common,  it  cannot  be  improper  for 
you  to  examine  yourself,  and  prove  whether 
you  are  in  the  faith.  If  the  house  be  upon 
the  sand,  it  is  well  to  know  it  before  the 
storm  comes.  But  if  it  be  built  on  the  rock, 
the  discovery  will  yield  fresh  satisfaction; 
and  you  will  be  encouraged  to  say — "  I  know 
whom  I  have  believed ;  and  am  persuaded 
that  he  is  able  to  keep  that  which  I  have  com- 
mitted to  him  against  that  day." 

Or  art  thou  a  real  Christian  ?  Dost  thou 
believe  on  the  Son  of  God  I  "  I  know  that 
thou  believest"  Yet,  as  pride  blends  with 
the  humility  of  the  most  humble ;  and  impa- 
tience, with  the  resignation  of  the  most 
patient :  even  so,  as  an  old  writer  says,  how 
unbelieving  are  the  best  believers!  When 
our  Saviour  had  expressed  himself  more  fully 
and  clearly,  his  disciples  exclaimed,  "  Now 
are  we  sure  that  thou  knowest  all  things, 
and  needest  not  that  any  man  should  ask 
thee;  by  this  we  believe  that  thou  earnest 
forth  from  God.  Jesus  answered  them,  Do 
ye  now  believe?"  You  think  so:  but  imagin- 
ation is  not  reality.  I  know  you  better  than 
you  know  yourselves.  And  you  yourselves, 
in  a  little  time,  will  see  that  you  have  much 
less  faith  than  you  now  profess — "Behold, 
the  hour  cometh,  yea,  is  now  come,  that  ye 
shall  be  scattered,  every  man  to  his  own,  and 
shall  leave  me  alone  :  and  yet  I  am  not  alone, 
because  the  Father  is  with  me."  All — all 
may  cry  out,  with  tears,  Lord,  I  believe ;  help 
thou  mine  unbelief 


DECEMBER  1. 
''Doth  Job  fear  God  for  nought?" — Job  i.  9. 

These  are  the  words  of  Satan.  Some  deny 
the  agency,  and  even  the  existence  of  such  a 
being.  But  the  denial  renders  the  language 
of  the  Scripture  inexplicable  and  absurd  ;  and 
furnishes  a  proof  of  the  fact  itself:  for  the  god 
of  this  world  blindeth  the  minds  of  them  that 
believe  not 

These  are  the  words  of  Satan — And  let  us 
not  refuse  to  consider  them,  because  he  is  the 
speaker.  Truth  is  the  same,  whoever  utters  it 

"Seize  upon  truth,  where'er 'tis  found  ; 
Among  your  friends,  among  your  foes  : 
On  Christian  or  on  Heathen  ground— 
The  flower  's  divine,  where'er  it  grows. 
Refuse  the  prickles,  and  assume  the  rose." 

Alluding  to  the  Scribes,  our  Saviour  said  to 
his  hearers,  "  Whatsoever  they  command  you 
to  observe,  that  observe  ye :  but  do  not  after 
their  works ;  for  they  say,  and  do  not" 

These  are  the  words  of  Satan — But  though 
we  should  not  refuse  the  truth,  because  it 
comes  from  him ;  yet  it  surely  becomes  us  to 
examine  whether  what  he  says  is  truth ;  and 
also  for  what  purpose  he  says  it  For  even 
truth  may  be  misapplied  and  abused.     It  is 


thus  Antinomians  are  so  injurious :  by  tne 
most  precious  doctrines  of  the  Gospel,  they 
turn  the  grace  of  our  God  into  lasci viousness, 
and  make  Christ  the  minister  of  sin.  In  our 
Lord's  temptation,  Satan  had  a  Bible  with 
him,  and  turned  to  the  passages ;  or  he  showed 
a  good  memory  for  the  Scripture;  for  he 
quoted  it  very  readily.  But  it  was  for  the 
vilest  design. 

Now  it  is  easy  to  learn  his  meaning  here. 
God  had  been  extolling  his  servant  Job — 
"  The  Lord  said  unto  Satan,  Hast  thou  con- 
sidered my  servant  Job,  that  there  is  none 
like  him  in  the  earth :  a  perfeet  and  an  up- 
right man ;  one  that  feareth  God,  and  eschew- 
eth  evil]"  Then  Satan  answered  the  Lord 
and  said — "  He  is,  I  acknowledge,  a  worship- 
per of  thee !  And  no  wonder.  He  has  found 
it  the  way  to  grandeur  and  wealth.  It  has 
procured  for  him  seven  thousand  sheep,  and 
three  thousand  camels,  and  five  hundred  she 
asses,  and  a  very  great  household ;  so  that  he 
is  the  greatest  man  in  the  East  He  has 
found  godliness  gain ;  and  now  makes  gain 
godliness — Doth  Job  serve  God  for  nought  V 

Here  we  see  how  well  Satan  is  called,  the 
accuser  of  the  brethren.  He  accuses  them 
to  God ;  and,  as  many  of  the  articles  are  true, 
they  would  have  reason  to  fear :  but  they  have 
One  in  court,  to  nonsuit  him :  they  have  an 
Advocate  with  the  Father.  "  Who  is  he  tliat 
condemneth]  It  is  Christ  that  died;  yea, 
rather,  that  is  risen  again,  who  is  even  at  the 
right  hand  of  God,  who  also  maketh  interces- 
sion for  us."  He  accuses  them  before  men. 
We  see,  from  the  early  defences  of  Chris- 
tianity, how  much  they  were  defamed.  At 
their  private  suppers,  they  devoured  their 
own  infants.  At  their  nocturnal  meetings, 
they  committed  every  crime  that  could  dis- 
grace human  nature.  If  there  was  a  fire  or 
a  famine,  they  caused  the  one  ana  occasioned 
the  other.  In  the  Acts  of  the  Apostles,  we 
read,  that  Christians  were  a  sect  every  where 
spoken  against  It  is  so  still :  and  some  of 
the  brightest  characters  that  have  adorned 
the  Church  and  served  their  generation,  in 
modern  times,  have  been  blacked  by  every 
vileness  of  imputation. 

See  the  malignant  cunning  of  this  ad- 
versary, who  goeth  about  seeking  whom  he 
may  devour  or  distress.  He  can  bring  nothing 
against  Job's  conduct — this  was  undeniably 
fair  and  righteous :  he  therefore  insinuates  a 
charge  against  his  motive.  Are  there  none 
that  follow  his  example  1  "  He  is  so  and  so. 
He  does  so  and  so — and  this  would  be  very 
well — but  it  is  to  please  his  connexions — to 
aid  his  business — to  gain  a  name.  Ah !  were 
it  real — but  it  is  all  outside,  all  show,  all  pre- 
tence." Now  nothing  can  be  more  devilish 
than  this.  There  is  a  great  difference  be- 
tween judging  ourselves,  and  judging  others. 
In  the  one  case  we  cannot  be  too  severe ;  ir» 
the  t  ther.  we  cannot  be  too  candid — Yet  the 


5HB 


DECEMBER  2. 


v  Jverse  c!  this  practice  commonly  prevails. 
We  should  not  judge  ourselves  only,  or  prin- 
cipally, by  our  actions ;  but  by  our  motives, 
which  enter  so  essentially  into  their  morality. 
But  we  should  judge  others  wholly  by  their 
conduct,  and  not  by  their  motives — for  these 
are  cognhable  Only  to  God.  it  is  his  prero- 
gative to  search  the  heart.  He  will  not  con- 
demn us  for  our  ignorance  of  it.  Charity 
thinketh  no  evil.  It  will  always  be  far  more 
honourable  to  be  mistaken  in  any  of  our  fel- 
low-creatures, than  to  be  suspicious  of  them. 

Satan  was  right  in  the  principle  of  his  in- 
sinuation— That  there  was  little  to  admire  in 
Job's  excellency,  had  he  been  a  mere  mer- 
cenary wretch,  who,  in  all  he  did,  had  no  re- 
gard tor  God,  but  to  his  own  advantage  only. 
Such  actors  there  have  always  been.  Thus 
Laban  pressed  Jacob  to  continue  with  him, 
not  from  affection  or  respect;  but  because, 
says  he,  I  have  learned  by  experience  that 
the  Lord  hath  blessed  me  for  thy  sake.  In 
the  same  way  the  Shechemites  reasoned : 
"  Shall  not  their  cattle,  and  their  substance, 
and  every  beast  of  theirs,  be  ours  ]  only  let 
us  consent  unto  them,  and  they  will  dwell 
with  us."  Jehu  said,  "  See  my  zeal  for  the 
Lord :"  but  it  was  to  aggrandize  himself  and 
his  family;  and  he  was  even  punished  for 
actions  which  fulfilled  the  will  of  God.  Our 
Saviour  did  not  commend  those  who  followed 
him  because  they  did  eat' of  the  loaves  and 
fishes.  lie  early  applied  a  test  which  would 
evince  a  regard  for  himself  in  those  that  ad- 
hered to  him,  saying,  He  that  forsaketh  not 
all  that  he  hath,  cannot  be  my  disciple.  And 
we  always,  in  the  conduct  of  our  fellow-crea- 
tures, value  a  trifle  that  is  done  from  pure 
regard,  while  we  despise  the  splendid  ser- 
vice that  aims  at  the  performer's  own  ad- 
vantage. 

But,  though  there  was  force  in  Satan's  rea- 
eoning — yet,  First,  nothing  could  be  more 
vile  and  false  than  his  application  of  it  to  Job. 
And  therefore  God  permitted  him  to  be  tried, 
.hat  his  rectitude  might  be  found  unto  praise, 
md  glory,  and  honour.  Satan  said,  "Put 
forth  thine  hand  now,  and  touch  all  that  he 
hath,  and  he  will  curse  thee  to  thy  face." 
Then  says  God,  Behold,  all  he  hath  is  in  thy 
powei ,  only  upon  himself  put  not  forth  thine 
hand.  Rut  he  bears  well  the  destruction  of 
the  whole. — Then  said  Satan,  "  Skin  for 
skin,  yea,  all  that  a  man  hath,  will  he  give 
for  his  life.  But  put  forth  thine  hand  now, 
and  touch  his  bone  and  his  flesh,  and  he  will 
curse  thee  to  thy  face.  And  the  Lord  said 
unto  Satan,  Behold,  he  is  in  thine  hand ;  but 
save  his  life."  And  he  is  now  covered  with 
sore  boils,  from  the  crown  of  his  head  to  the 
Bole  of  his  foot.  But  in  all  this  he  sinneth  not, 
nor  charges  God  foolishly;  and  instead  of 
cursing  him  to  his  face,  he  exclaims — "  Bless- 
ed be  the  Name  of  the  Lord !" 

And,  Secondly,  we  must  distinguish  be- 


tween unprincipled  selfishness,  and  excite- 
ments to  gratitude  and  encouragement.  The 
supreme  reason,  as  well  as  the  grand  rule  of 
obedience,  is  the  will  of  God.  And  the  lan- 
guage of  the  Christian  is,  Lord,  what  wilt 
thou  have  me  to  do  ]  And  the  providence  of 
God  will  often  afford  him  opportunities  to 
evince  that  the  Divine  glory  is  dearer  to  him 
than  his  secular  advantage.  But  it  cannot 
be  wrong  to  think  of  the  promises ;  and  be 
animated  in  our  difficulties  by  the  view  of 
what  the  Scripture  has  proposed  tc  our  hope. 
Thus  Moses  is  not  censured  for  having  re- 
spect unto  the  recompense  of  the  reward. 
And  Jesus,  for  the  joy  that  was  set  before 
him,  endured  the  cross,  and  despised  the 
shame. 

And,  Thirdly,  though  we  ought  not  to 
serve  God  for  gain  as  the  motive,  we  cannot 
serve  God  for  nought  as  to  the  result.  He  is 
a  good  master :  and  while  his  work  is  ho- 
nourable and  glorious,  he  deals  well  with  his 
servants.  In  keeping  his  commandments 
there  is  great  reward.  "  Godliness  is  profit- 
able unto  all  things,  having  the  promise  of 
the  life  that  now  is,  and  of  that  which  is  to 
come." 


DECEMBER  2. 

"  Jlnd  she  said,  Truth,  Lord:  yet  the  dogs  eat 
of  the  crumbs  which  fall  from  their  masters' 
table"— 'Matt.  xv.  27. 

To  Him,  said  the  dying  Jacob,  shall  the 
gathering  of  the  people  be.  To  him,  said  the 
evangelical  Isaiah,  shall  men  come.  He  is 
the  centre  of  all  attraction,  because  he  is  the 
only  source  of  relief.  To  whom,  in  all  our 
ignorance,  should  we  go,  but  to  him  who  has 
the  words  of  eternal  life  1  To  whom,  in  all 
our  guilt  and  weakness,  but  to  him  in  whom 
we  have  righteousness  and  strength?  To 
whom,  in  all  our  dangers  and  misery,  but  to 
him  who  is  the  hope  of  Israel,  the  Saviour 
thereof  in  the  time  of  trouble?  And,  blessed 
be  his  name,  he  is  not  only  mighty  to  save, 
but  has  been  pleased  to  assure  us — "  him  that 
cometh  unto  me,  I  will  in  no  wise  cast  out." 

But  he  may  try  the  confidence;  he  has 
bound  himself  not  to  disappoint.  We  have 
here  an  application  made  to  him  by  a  woman 
of  Canaan,  who  cried  to  him,  saying,  "  Have 
mercy  on  me,  O  Lord,  thou  Son  of  David ; 
my  daughter  is  grievously  vexed  with  a  de- 
vil." Observe  the  discouragements  she  meets 
with.  First,  his  silence — "  He  answered  her 
not  a  word."  Secondly,  the  address  of  his 
disciples.  It  is  not  certain  that  they  pleaded 
for  her  relief  at  all:  but  if  they  did,  it  was 
in  a  spirit  that  we  cannot  admire.  They  be- 
trayed impatience,  and  a  wish  to  get  rid  of'  her 
importunity — "  His  disciples  came  and  be- 
sought him,  saying,  Send  her  away ;  for  she 
crieth  after  us."     Then  here  is,  thirdly,  a  kind 


DECEMBER  2. 


333 


©t  exclusion,  which  seems  to  place  her  beyond 
the  reach  of  his  commission,  if  not  of  his 
pity — "  He  said,  I  am  not  sent  but  unto  the 
tost  sheep  of  the  house  of  Israel."  All  this 
not  driving  her  away ;  he,  fourthly,  speaks 
as  if  he  would  add  insult  to  rejection — "  Is  a 
dog  to  be  treated  like  one  of  the  family  ]  It  is 
not  meet  to  take  the  children's  bread,  and  cast 
it  to  dogs" — "  And  she  said,  Truth,  Lord :  yet 
the  dogs  eat  of  the  crumbs  which  fall  from 
their  masters'  table."  Let  us  consider  this, 
as  the  language  of  a  sinner,  applying  for 
mercy,  in  the  prayer  of  faith. 

First  He  allows  the  truth  of  God's  word, 
however  it  may  reflect  upon  him — "  Truth, 
Lord."  He  had,  in  effect,  called  the  woman 
a  dog ;  and  nothing  could  have  been  more 
reproachful.  We  see  this  in  the  question  of 
Hazael ;  and  the  offer  of  Abishai,  with  regard 
to  Shimei — Among  the  Jews,  too,  a  dog  was 
an  animal  unclean,  and  forbidden  in  sacri- 
fice :.  and  God's  utmost  abhorrence  of  a  vic- 
tim was  expressed  by  cutting  off  a  dog's  neck 
— Yet  he  says,  "  Truth,  Lord" — I  acquiesce 
in  the  censure. — A  sinner  is  called  every 
thing  that  is  vile  in  the  Scripture — a  fool;  a 
madman ;  a  rebel ;  a  traitor — unworthy  of  the 
least  of  all  God's  mercies — and  deserving  that 
his  wrath  should  come  upon  him — And,  Lord, 
says  he,  it  is  all  true.  And  thou  art  justified 
when  thou  speakest,  and  clear  when  thou 
judgest  Here,  others  stand  out ;  but  the  oon- 
vinced  sinner  is  brought  to  add  his  amen,  not 
only  to  the  truth  of  God's  word  in  general, 
but  the  truth  of  it  with  regard  to  his  own  per- 
sonal guilt,  depravity,  and  condemnation.  And 
till  we  are  brought  to  this,  the  Gospel  can 
have  nothing  to  do  with  us.  It  is  a  remedy : 
but  a  remedy  is  for  the  sick,  and  not  for  the 
healthful.  The  way  to  attain  relief  and  com- 
fort, is  not  to  deny,  conceal,  or  extenuate  our 
sins ;  but  to  confess  them  in  all  their  heinous- 
ness ;  and,  in  dealing  with  God,  to  stand  where 
his  word  places  us. 

Secondly.  He  draws  encouragement  from 
seeming  repulse — "  Yet,  Lord."  This  is  an 
exercise  of  spiritual  understanding :  but  the 
absolute  importance  of  the  case  makes  the 
man  alive  to  every  opening  of  hope ;  and  he 
is  now  under  the  influence  of  the  Spirit,  that 
is  teaching  him  to  be  wise  unto  salvation. — 
Thus,  darkness  is  made  light,  and  crooked 
things  straight  Thus  he  rises  above  difficul- 
ties, which  would  otherwise  be  insuperable. 
He  distinguishes  between  appearances  and 
reality.  "  I  know  that  behind  a  frowning  pro- 
vidence, he  hides  a  smiling  face."  Though 
he  slay  me,  yet  will  I  trust  in  him.  If  he 
wounds,  it  is  to  heal.  I  hope  I  am  his,  be- 
cause I  am  thus.  As  long  as  he  tries  me,  he 
is  not  saying,  Let  him  alone.  He  would  not 
thus  prune  the  tree,  if  he  had  sentenced  it  to 
be  cut  down.  I  see  what  once  I  did  not ;  and 
the  discovery  is  painful ;  but  if  he  was  minded 
to  kill  me,  he  would  not  have  showed  me 


i  such  things  as  these.  That  be  far  from  him, 
to  trifle  with  my  misery.  In  vain  the  ene- 
my says,  "But  thy  sins  are  so  numerous 
and  aggravated."  They  are :  but  this  is  the 
very  reason  why  I  should  apply  for  mercy 
— Pardon  mine  iniquity ;  for  it  is  great — 

Thirdly.  He  prizes  the  least  communica- 
tion from  the  Saviour — "Truth,  Lord:  yet 
the  dogs  eat  of  the  crumbs  which  fall  from 
their  masters'  table" — and  this  is  all  I  crave. 
The  very  same  sentiment  is  put  into  the 
mouth  of  the  Prodigal — There  is  bread 
enough  in  my  father's  house,  and  I  perish 
with  hunger — he  never  thought  of  the  fatted 
calf;  or  the  best  robe,  or  of  the  ring  on  his 
hand,  or  the  shoes  on  his  feet — Oh !  let  me 
return  to  thy  dear  abode,  and  I  shall  not  co- 
vet the  chief  room,  or  the  highest  seat — Make 
me  as  one  of  thine  hired  servants.  Moses  es- 
teemed the  reproach  of  Christ  David  wished 
to  be  a  door-keeper  in  the  house  of  God.  The 
least  grace  is  infinitely  precious.  It  is  con- 
nected with  salvation ;  and  makes  us  the  heirs 
of  promise.  Blessed  are  the  poor  in  spirit  for 
theirs  is  the  kingdom  of  heaven. 

Fourthly.  He  perceives  the  affluenre  and 
all-sufficiency  of  the  Lord  Jesus.  Though 
what  I  implore  is  much  for  me  to  receive,  it 
is  nothing  for  thee  to  give.  It  is  no  more  than 
a  crumb  from  a  king's  table,  and  what  is  this 
to  the  viands  on  his  board,  and  the  resources 
of  his  wealth ! — What  I  implore,  thou  wilt 
not  miss;  and  I  shall  not  rob  thy  children  of 
their  portion  and  plenty. 

— Come,  therefore,  to  him,  remembering 
that  he  is  Lord  of  all;  that  he  is  not  only  rich, 
but  that  his  riches  are  unsearchable ;  that  he 
has  not  only  fulfilled  the  law,  but  magnified 
it  and  made  it  honourable ;  that  his  righte- 
ousness is  the  righteousness  of  God,  by  faith , 
that  his  blood  cleanseth  from  all  sin ;  that  in 
him  all  fulness  dwells. 

— And  he  will  give  you  not  a  dog's  place, 
and  a  dog's  poition;  but  he  will  put  you 
among  the  children.  He  will  seat  you  at  his 
own  table.  He  will  say,  Eat  O  friends,  and 
drink;  yea,  drink  abundantly,  O  beloved. 
Was  it  not  so  here !  Was  he  not  charmed, 
instead  of  being  displeased,  with  her  earnest 
and  continued  application  ?  Does  he  not  com- 
mend her  for  not  taking  a  denial ;  and  foi 
urging  him,  apparently,  against  his  will  ? — 
"  O  woman !  great  is  thy  "faith" — not  f^eal 
is  thy  humility,  thy  importunity,  thy  perse- 
verance ;  these  were  great ;  but  faith  was  the 
root  of  them  all  This,  therefore,  was  what 
he  admired  in  her.  And  this  is  the  one  thing 
needful  for  us.  This  alone  will  keep  us  stea- 
dy to  our  purpose ;  this  alone  will  carry  us 
through  all  our  difficulties.  This  insures  our 
final  success;  this  crowns  us  with  praise,  and 
glory,  and  honour,  at  the  appearing  of  Jesus 
Christ  And  he  said  unto  her,  "  Be  it  unto 
thee  even  as  thou  wilt"  So  will  he  say  to 
you.    And  yon  will  be  inexcusable  indeed. 


334 


DECEMBER  3. 


if  you  do  not  avail  yourselves  of  the  large- 
ness of  the  offer;  and  ask,  and  receive,  that 
your  joy  may  be  full. 


DECEMBER  3. 
"  Behold,  I  am  vile."1 — Job  xl.  4. 

Vile,  says  Johnson's  Dictionary,  signifies 
mean,  worthless,  base,  despicable,  impure. 
There  is  nothing  in  the  world  to  which  this 
applies  so  well  as  to  sin.  And  it  is  to  sin 
the  exclaimer  here  refers.  He  does  not  call 
himself  vile,  because  he  was  reduced,  and 
poor.  By  this  no  man  of  reflection  would 
ever  feel  himself  degraded.  A  horse  is  not 
valued  for  his  trappings,  but  for  his  strength, 
or  his  speed.  Character  is  a  personal  thing, 
and  independent  of  outward  circumstances. 
If  poverty,  as  some  fools  seem  to  judge,  made 
a  man  vile,  how  vile  were  the  apostles,  who 
could  say,  "  We  hunger,  and  thirst,  and  are 
naked,  and  are  buffeted,  and  have  no  certain 
dwelling-place !"  And  how  vile  was  he  who 
had  not  where  to  lay  his  head ! — Nor  does 
he  call  himself  vile  because  he  was  diseased, 
and  full  of  sore  boils  from  the  crown  of  his 
nead  to  the  sole  of  his  foot.  The  Scripture, 
indeed,  calls  the  body  "  this  vile  body ;"  and 
it  is  truly  humbling,  not  only  in  the  putre- 
faction of  the  grave,  but  frequently  also  even 
in  life.  How  low  are  some  of  its  appetites ! 
now  mortifying  some  of  its  infirmities!  while 
some  of  its  diseases  are  so  trying  as  to  require 
all  the  force  of  friendship  to  discharge  the 
common  duties  of  humanity.  But  there  are 
no  "wounds,  bruises,  putrefying  sores,"  to 
be  compared  with  the  effects  of  sin — nothing 
is  so  vile  as  this — This  makes  us  abominable 
to  God  himself;  and  is  the  only  thing  that 
does  render  us  offensive.  And  how  loath- 
some must  that  be,  that  causes  the  Creator 
to  abhor  the  work  of  his  own  hands;  and  the 
Father  of  mercies  to  punish  it  with  everlast- 
ing destruction  from  his  presence;  and  to 
refuse  to  pardon  it  without  the  sacrifice  of 
his  own  Son ! 

But  who  makes  this  confession?  Is  it  a 
profligate  wretch,  whose  iniquity  in  its  ef- 
fects has  been  found  to  be  hateful,  even  to 
nimselfi  Is  it  a  penitent  newly  awakened, 
and  looking  into  his  own  heart  that  had  been 
concealed  from  him  before]  No:  but  Job,  a 
saint,  and  a  saint  of  no  ordinary  magnitude. 
You  have  heard  of  the  patience  of  Job;  and 
know  how  he  is  mentioned  by  Ezekiel,  along 
with  Noah  and  Daniel,  as  one  of  three  who 
were  pre-eminently  righteous ;  and  how  God, 
the  Judge  of  all,  calls  him  "  a  perfect  and  an 
upright  man."  Yet  this  is  he  who  cries, 
"  Behold,  I  am  vile '."  And  what  do  we  learn 
from  hence,  but  this — That  the  most  gra- 
cious characters  are  the  most  remote  from 
vain-glory ;  and  that  they  are  always  more 
affected  with  their  imperfections  than  with 


their  excellences  ?  The  neare!  we  approacn 
completeness  in  any  thing,  the  more  easily 
we  shall  discern,  and  the  more  sensibly  we 
shall  feel,  our  remaining  deficiencies.  A  lit- 
tle learning  puffeth  up ;  but  modesty  and  dif- 
fidence attend  profound  science.  The  ad- 
vancing in  knowledge  is  like  sailing  down  a 
river,  which  widens  as  we  proceed,  til.  we 
find  ourselves  launched  on  the  sea,  and  lose 
sight  of  the  shore.  Whoever  vaunts  himself 
as  sinless,  Paul  did  not.  "  I  have  not  attain 
ed,"  says  he,  "  I  am  not  already  perfect :"  "  I 
am  less  than  the  least  of  all  saints :"  "  I  am 
the  chief  of  sinners."  Not  that  there  is  no 
difference  between  a  saint  and  a  sinner.  Job 
does  not  mean  that  he  loved  sin,  or  lived  in 
sin.  His  friends  accused  him  of  this ;  but  he 
denied  it;  and,  turning  to  God,  could  say, 
"  Thou  knowest  that  I  am  not  wicked."  But 
he  knew  that  in  many  things  he  offended , 
and  in  every  thing  came  short  of  the  glory 
of  God.  He  was  aware  of  the  remains  of  sin 
opposing,  hindering,  vexing,  polluting  his 
renewed  mind;  and  though  they  appeared 
not  to  the  view  of  others  gross  transgressions, 
they  were  constantly  felt  by  himself  in  an 
evil  heart  of  unbelief,  prone  to  depart  from 
the  living  God ;  and  constraining  him  to  sigh, 
"  O  wretched  man  that  I  am,  who  shall  deli- 
ver me  from  the  body  of  his  death !" 

And  let  us  observe  also  when  this  acknow- 
ledgment was  made.  It  was  immediately  af- 
ter God's  interposition,  and  appearance,  and 
address :  "  Then  the  Lord  answered  Job  out 
of  the  whirlwind,  and  said,  Who  is  this  that 
darkeneth  counsel  by  words  without  know- 
ledge 1  Gird  up  now  thy  loins  like  a  man ; 
for  I  will  demand  of  thee,  and  answer  thou 
me."  Then  he  displayed  before  him  some  of  his 
works  and  perfections.  "  Moreover  the  Lord 
answered  Job,  and  said,  Shall  he  that  con- 
tended with  the  Almighty  instruct  him  1  He 
that  reproveth  God,  let  him  answer  it.  Then 
Job  answered  the  Lord,  and  said,  Behold,  I 
am  vile" — Teaching  us,  that  the  more  we 
have  to  do  with  God,  the  more  we  shall  see 
and  feel  our  nothingness  and  unworthiness. 
What  can  make  us  so  sensible  of  our  igno- 
rance as  his  wisdom;  of  our  weakness  as  his 
power ;  of  our  pollution  as  his  purity — the 
purity  of  him  in  whose  sight  the  very  hea- 
vens are  not  clean  !  Those  are  struck  with, 
little  things  who  have  never  been  abroad  to 
see  greater  ones.  But  travelling  enlarges 
the  mind,  and  fills  it  with  new  and  superior 
images;  so  that,  on  our  leturn,  we  think 
nothing  of  the  river,  and  the  hill,  and  the 
plain  of  our  native  village.  The  Queen  or 
Sheba  prided  herself  upon  her  magnificence, 
till  she  came  to  Jerusalem,  and  had  seen 
Solomon  in  all  his  glory.  He  that  has  been 
introduced  to  the  Lord  of  all,  and  has  had 
communion  with  him,  will  never  think  highly 
of  himself  again.  "The  loftiness  of  man 
shall  be  bowed  down,  and  the  haughtiness  of 


DECEMBER  4 


men  shall  be  made  low ,  and  the  Lord  alone 
shall  be  exalted  in  that  day."  Ah  !  said  Job, 
"  I  have  heard  of  thee  by  the  hearing  of  the 
ear:  but  now  mine  eye  seeth  thee.  Where- 
fore I  abhor  myself,  and  repent  in  dust  and 
ashes." 

"  The  more  thy  glories  strike  mine  eye, 
The  humbler  I  shall  lie." 

— And  I  need  not  be  afraid  of  the  effect — my 
pride  is  the  only  prevention  of  my  happiness — 

"  Thus  while  /sink,  my  joys  shall  rise 
l" immeasurably  Ugh." 


DECEMBER  4. 

"  Make  me  to  kno-to  my  transgression  and  my 
sin." — Job  xiii.  23. 

The  desire  of  knowledge  seems  natural  to 
every  man.  The  eye  is  not  satisfied  with 
Boeing,  nor  the  ear  with  hearing.  But  wno 
wishes  to  know  himself?  Yet  this  is  the 
knowledge  we  want  And  there  are  two 
things  concerning  ourselves,  which  it  argues 
a  gracious  state  of  mind  to  be  willing  to 
know — Our  mortality,  and  our  depravity.  A 
natural  man  turns  away  from  both  these. 
But,  says  David,  "  Lord,  make  me  to  know 
mine  end,  and  the  measure  of  my  days,  what 
it  is;  that  I  may  know  how  frail  I  am." 
And,  says  Job,  "  Make  me  to  know  my  trans- 
gression and  my  sin." 

To  explore  the  offences  of  others  i3  a  com- 
mon wish.  The  information  not  only  grati- 
fies curiosity,  but  feeds  malevolence ;  and 
furnishes  the  salt  which  seasons  the  conver- 
sation of  the  multitude.  But,  says  Job, 
"  Make  me  to  know  my  transgression  and  my 
sin." 

And  what  does  he  wish  to  know  concern- 
ing them?  Their  number.  Their  guilt 
Their  pollution.     Their  aggravation. 

And  this  knowledge  he  seeks  from  God. 
He  alone  can  teach  us  to  profit.  Conviction 
is  the  work  of  his  own  Spirit  But  he  uses 
means ;  and  shows  us  our  transgression  and 
our  sin—by  the  Law — and  by  the  Gospel — 
and  by  friends  and  enemies — and  by  the  dis- 
pensations of  his  providence.  But  he  does  it 
gradually.  We  could  not  bear  all  the  dis- 
closure at  once~*-It  would  drive  us  into  dis- 
traction or  despair.  He  therefore  tells  us  to 
turn  again  into  the  chamber  of  imagery,  and 
we  shall  see  greater  abominations.  And 
this  will  serve  to  explain  a  case  in  the  Chris- 
tian's experience.  He  sometimes  supposes 
himsaf  to  grow  worse,  because  he  grows 
wiser.  He  seems  more  sinful,  because  he  is 
more  enlightened :  there  is  not  more  evil  in 
nim ;  but  he  sees  more. 

The  effect  of  this  knowledge,  in  the  first 
instance,  will  be  wonder.  It  calls  us  out  of 
darkness  into  God's  marvellous  light  We 
»re  astonished  that  he  has  borne  with  us  so 
»ong ;  we  are  astonished  that  we  have  acted 
nuch  a  foolish,  such  an  ungrateful  part ;  we 


are  astonished  that  \ie  did  not  see  these 
things  before,  for  they  now  strike  us  with  all 
the  force  of  evidence ;  and  we  are  astonished 
that  we  see  them  now ;  since  the  thousands 
around  us  are  blind  still ;  and  we  were  once 
blind  also.  But  the  result  of  the  discovery 
will  be  as  important  and  useful  as  it  is  sur- 
prising. 

Self-knowledge  will  produce  self-annihila- 
tion. Self-vindication  will  be  at  an  end ; 
and  we  shall  condemn  ourselves.  Self-com- 
placency will  be  at  an  end ;  and  we  shall 
loathe  ourselves.  Self-dependence  will  be 
at  an  end ;  and  we  shall  have  no  confidence 
in  the  flesh.  "  The  lofty  looks  of  man  shall 
be  humbled,  and  the  haughtiness  of  men  shall 
be  bowed  down,  and  the  Lord  alone  shall  be 
exalted  in  that  day." 

Hence  will  arise  the  endearment  of  the 
Saviour.  How  precious  is  the  refuge  now 
the  danger  is  seen  !  How  inviting  the  heal- 
ing fountain  appears  now  we  feel  cur  dis- 
ease !  For  want  of  this  sensibility  many 
read  and  hear  of  the  Lord  Jesus  with  indif- 
ference. How  can  it  be  otherwise  1  They 
that  are  whole  need  not  the  physician,  but 
they  that  are  sick.  The  full  soul  loathes 
the  honeycomb ;  but  to  the  hungry  every  bit- 
ter thing  is  sweet. 

Hence  also  submission  under  afflictive 
dispensations.  I  will  bear  the  indignation  of 
the  Lord,  said  the  Church,  because  I  have 
sinned  against  him.  Why,  says  Jeremiah, 
should  a  living  man  complain  ?  Aaron's  re- 
collection of  his  making  a  calf  just  before, 
kept  him  dumb  in  the  loss  of  his  sons.  And 
David  felt,  from  his  adultery  and  murder, 
how  well  it  became  him  to  say,  in  Absalom's 
rebellion,  Here  I  am  ;  let  the  Lord  do  what 
seemeth  him  good.  If  a  Christian  has  nothing 
criminal  in  particular  to  fix  upon,  he  will 
see  enough  in  his  general  temper  and  walk 
to  keep  him  from  thinking  that  God  deals 
hardly  with  him.  The  wonder  with  him 
will  be — not  that  his  trials  are  so  many,  but 
so  few;  not  that  so  many  of  his  comforts  are 
taken,  but  that  any  are  left. 

Another  advantage  will  be  habitual  grati- 
tude. The  proud  are  never  thankful.  Heap 
whatever  favours  upon  them,  and  what  re- 
ward have  ye  ?  They  think  they  deserve  it 
You  are  only  doing  your  duty — You  are  do- 
ing justly,  rather  than  loving  mercy.  But 
when  we  are  humble,  in  the  same  proportion 
we  shall  be  grateful.  When  we  feel  that 
we  are  not  worthy  of  the  least  of  all  God's 
mercies,  how  thankful  shall  we  be  for  the 
bread  we  eat  and  the  water  we  drink! — 
What  then,  shall  we  feel  for  the  Word  of 
his  truth !  and  the  Son  of  his  love ! 

Finally.  As  we  are  sensible  of  our  de- 
pravity we  shall  be  tender  towards  others. 
Faithful  dealing  with  ourselves  will  always 
be  accompanied  with  candid  dealing  with  our 
fellow-creatures.    When  we  are  much  a. 


336 


DECEMBER  5. 


home  we  cannot  live  much  abroad. .  When 
we  are  employed  in  pulling  the  beams  out  of 
our  own  eyes  we  shall  not  have  much  time 
for  finding  motes  in  those  of  others.  If  there 
be  a  difference  between  us  and  them,  we 
shall  ascribe  it,  when  we  know  ourselves,  to 
the  mercy  and  grace  of  God — He  has  made 
us  to  differ — and  we  have  nothing  but  what 
we  have  received.  If  we  meet  with  things 
which  are  really  wrong,  and  which  we  can- 
not deny,  we  shall  not  rejoice,  but  weep. 
And  if  a  brother  be  overtaken  in  a  fault,  we 
shall  restore  such  an  one  in  the  spirit  of  meek- 
ness ;  considering  ourselves,  lest  we  also  be 
tempted. 

Maundrell,  in  his  fable  of  the  bees ;  and 
Rochefoucault,  in  his  maxims ;  and  many  in- 
fidel writers ;  have  shown  great  acquaintance 
with  the  depravity  of  human  nature.  But 
they  learned  it  from  the  devil — and  the  scho- 
lars felt  like  the  teacher.  They  delighted  in 
the  subject.  They  loved  to  expose  it.  It  was 
their  interest  to  degrade  and  vilify  human 
nature,  to  draw  from  it  arguments  for  hatred, 
injury,  selfishness,  and  distrust.  But  God 
teaches  us  the  depravity  of  human  nature 
principally  through  our  own  depravity.  And, 
with  his  teaching,  he  communicates  his  own 
Spirit.  We  therefore  pity  our  common  na- 
ture. We  mourn  over  its  dishonour.  We 
pray  for  our  fellow-sinners.  We  long  to  save 
them. 


DECEMBER  5. 

''  JViis  man  shall  be  the  peace,  -when  the  Aestf 
rian  shall  come  into  our  land" — Micah  v.  5. 
That  the  Messiah  is  the  person  here  in- 
tended will  not  be  denied  by  those  who  read 
the  verses  immediately  preceding ;  and  which 
speak  so  expressly  of  his  incarnation  and 
glory.  The  word  man,  indeed  as  the  italics 
apprize  us,  is  not  in  the  original.  The  sen- 
tence therefore  reads,  "  And  this  shall  be  the 
peace — This  person,  of  whom  the  prophet 
had  been  just  speaking ;  he  who  was  born  as 
the  ruler  in  Bethlehem,  and  whose  goings  forth 
were  from  everlasting — "  He  shall  stand  and 
feed  in  the  strength  of  the  Lord,  in  the  ma- 
jesty of  the  name  of  the  Lord  his  God ;  and 
they  shall  abide :  for  now  shall  he  be  great 
unto  the  ends  of  the  earth."  The  translators, 
therefore,  should  rather  have  put  in  the  word 
Ruler  or  Shepherd.  But,  whatever  be  the 
supplement,  it  all  comes  to  the  same,  provided 
he  himself  be  understood ;  who  is  all  our  sal- 
vation, and  all  our  desire — For  "  this  shall  be 
the  peace,  when  the  Assyrian  shall  come  into 
our  land." 

But  who  is  this  Assyrian  ?  The  word  can- 
not be  taken  literally.  The  Assyrians  never 
entered  Judea  after  the  birth  of  Christ  It  is 
therefore  used,  metaphorically,  for  some  ene- 
my ;  nothing  being  more  common  than  for  the 
sacred  writers  to  express,  by  the  name  of 


Egypt,  Assyria,  or  Babylon,  any  significant 
adversary ;  as  those  powers  had  distinguished 
themselves  by  their  hatred,  oppression,  and 
enslaving  of  the  Jews.  The  intimation,  there- 
fore, is  better  than  if  it  had  been  more  defi- 
nite ;  as  we  may  now  include  every  thing  that 
annoys  and  alarms ;  every  thing  that  would 
injure  or  destroy.  Be  the  case  what  it  may, 
he  is  our  principal,  our  only  relief.  He  does 
not  exempt  us  from  trouble  and  conflict ;  but 
he  affords  us  assistance,  comfort,  and  deliver- 
ance. Storms  may  arise ;  but  he  is  our  strong- 
hold. Enemies  may  assail  us;  but  he  w2l 
give  us  victory  at  last,  and  even  now  keep 
our  minds  in  perfect  peace,  being  stayed  on 
him. 

Let  us  think  of  severa*  of  these  Assyrians , 
and  see  how,  when  they  invade  us,  and  would 
swallow  us  up,  he  is  our  peace.  Does  the 
broken  law  of  God  threaten  us?  I  say,  the 
broken  law  of  God — A  man  has  nothing  to  fear 
from  it  when.it  is  perfectly  kept;  for  the  man 
that  doeth  these  things  shall  live  in  them. 
But  the  soul  that  sinneth  it  shall  die.  The 
curse  enters  through  every  breach  of  trans- 
gression. And  who  is  not,  therefore,  ex- 
posed 1  Who  can  be  so  ignorant  as  to  ima- 
gine that  he  has  continued  in  all  things 
written  in  the  book  of  the  law  to  do  them  ? 
Now  here  is  a  condition  to  be  in !  The  com- 
mandment coming — sin  reviving — hope  dy- 
ing— and  nothing  expected  but  a  certain 
fearful  looking-for  of  judgment !  But  he  ia 
our  peace,  who  died  for  our  offences,  and  rose 
again  for  our  justification — 

"  Go,  ye  that  rest  upon  the  Law, 

And  toil,  and  seek  salvation  there  : 
Look  to  the  flames  that  Moses  saw 
And  fear,  and  tremble,  and  despair. 

"  But  I  'II  retire  beneath  the  Cross — 
Saviour,  at  thy  dear  feet  I  lie ; 
And  the  keen  sword  that  justice  draws, 
Flaming  and  red,  shall  pass  me  by." 

Or  does  our  adversary  the  devil  terrify  ? 
Oh !  you  say,  when  I  think  of  his  wiles,  and 
strength,  and  his  successes  for  near  six  thou- 
sand years;  and  when  I  consider  myself— 
here  is  enough  to  fill  me,  not  only  with  dread, 
but  despair.  What  am  I  to  the  powers  of 
darkness?  No  more  than  a  "worm  to  a 
mountain !"  Well,  be  it  so ;  the  promise  is, 
"  Fear  not,  thou  worm  Jacob ;  for  thou  shait 
thresh  the  mountains,  and  beat  them  small 
as  the  dust."  In  the  Lord  you  have  not  only 
righteousness,  but  strength.  Think  of  him, 
and  take  courage.  In  all  these  things  you 
are  more  than  conquerors,  through  him  the* 
loved  you. 

Or  do  we  complain  of  the  sin  that  dwelleth 
in  us?  A  Christian  must  feel  this,  and  ought 
to  feel  it,  and  be  deeply  humbled  befc  re  God 
on  the  account  of  it.  Paul  felt  it ;  and  felt  it 
more  than  he  felt  all  his  sufferings  "  O 
wretched  man  that  I  am !  who  shall  deliver 
me  from  the  body  of  this  death !"  But  where 
does  he  find  relief?    "  I  thank  God,  through 


DECEMBER  (. 


337 


esus  Christ  our  Lord" — "  He  will  save  me 
from  my  sins ;  and  not  only  from  their  domi- 
nion— but  their  very  being.  He  has  begun 
a  good  work  in  me,  and  he  will  finish  it  My 
sanctification  will  be  as  complete  as  my  jus- 
tification now  is.  He  is  not  only  able  to  keep 
me  from  falling,  but  to  present  me  faultless 
before  the  presence  of  his  glory  with  exceed- 
ing joy." 

Or  do  we  consider  the  troubles  of  life  1  In 
accordance  with  this  very  case,  he  said  to  his 
disciples,  In  the  world  ye  shall  have  tribula- 
tion ;  but  in  me  ye  shall  have  peace.  And 
they  found  it  so,  and  could  acknowledge, 
"  As  the  sufferings  of  Christ  abound  in  us,  so 
our  consolation  also  aboundeth  by  Christ" 
Modern  Christians  may  not  be  called  to  suffer 
persecutions  as  they  did ;  but  they  may  be  the 
subjects  of  personal  and  relative  trials,  which 
require  the  same  support  and  solace;  and 
they  equally  belong  to  him ;  and  are  never 
dearer  to  his  heart  than  in  the  hour  of  afflic- 
tion :  and  he  will  not  leave  them  comfortless. 
Is  it  nothing  to  know  that  he  has  removed 
every  thing  penal  from  thy  sufferings  1 — that 
he  will  never  leave  thee  nor  forsake  thee] 
— that  his  grace  shall  be  sufficient  for  thee  1 
— and  that  all  thy  sorrows  shall  yield  the 
peaceable  fruits  of  righteousness  T 

— But  death !  Death  is  called  the  king  of 
terrors.  Who  can  wonder  that  we  should 
feel  at  the  approach  of  it  1  And  where  would 
be  the  triumph  of  faith  if  we  did  not  ]  But 
it  is  possible  to  rise  above  this  enemy.  We 
know  it  from  Scripture.  We  know  it  from 
observation.  And  whence  comes  the  victory  ] 
Persons  may  die  insensibly;  or  they  may 
banish  the  subject  from  their  minds :  but,  if 
a  man  thinks  of  it,  and  thinks  of  it  properly, 
there  is  only  one  relief  when  this  Assyrian 
approaches  us.  t  It  is  to  see  him  that  has 
"  abolished  death."  It  is  to  hear  him  saying, 
"  He  that  believeth  in  me,  though  he  were 
dead,  yet  shall  he  live ;  and  he  that  liveth 
and  believeth  in  me  shall  never  die."  And 
this  is  not  all.  The  enemy  is  not  only  dis- 
armed by  him,  but  turned  into  a  friend.  The 
curse  is  converted  into  a  blessing.  To  die  is 
gain;  and  gain  too  generally  in  the  expe- 
rience, as  well  as  always  in  the  result  Well, 
therefore,  could  David  say,  "  Yea,  though  I 
walk  through  the  valley  of  the  shadow  of 
death,  I  will  fear  no  evil ;  for  thou  art  with 
me :  thy  rod  and  thy  staff"  they  comfort  me." 

Behold  the  Consolation  of  Israel.  Whatever 
would  dismay  us,  let  us  look  towards  him, 
and  say — "  This  same  shall  comfort  us." 
Thanks  be  unto  God  for  his  unspeakable  gift 


DECEMBER  6. 

*  Hail  not  thou  made  an  hedge  about  him." 

Job  i.  10. 
This  was  the  question  of  Satan.     The  de- 
sign of  it  was  crafty  and  cruel :  it  was  to  in- 
2U  29 


sinuate,  that  Job's  religion  was  all  mercenary. 
Therefore,  no  sooner  had  God  extolled  him 
(who  can  stand  before  envy  1)  than  "  Satan 
answered  the  Lord,  and  said,  Doth  Job  fear 
God  for  nought  1  Hast  not  thou  made  an 
hedge  about  him  1"  But  though  the  motive 
he  ascribes  to  Job  is  false,  it  is  otherwise  with 
the  condition  he  represents  him  to  be  in.  It 
was  true  that  God  had  made  a  hedge  about 
him :  and  he  does  the  same  for  all  believers. 
Three  things  may  be  inferred  from  it 

First  God's  people  must  be  dear  and  va- 
luable, otherwise  he  would  not  make  a  hedge 
about  them.  Men  do  not  incur  expense,  and 
take  pains  to  fence  in  a  wilderness,  a  common, 
or  a  dunghill ;  but  only  what  they  set  a  price 
upon.  "  Since,"  says  God,  "  thou  hast  been 
precious  in  my  sight,  thou  hast  been  honour- 
able, and  I  have  loved  thee."  This  love 
"  passeth  knowledge."  His  vineyard,  his 
garden,  his  jewels,  his  children,  his  bride,  are 
not  so  dear  and  precious  to  their  owner  as  all 
the  subjects  of  divine  grace  are  to  God — "  The 
Lord  taketh  pleasure  in  them  that  fear  him : 
in  them  that  hope  hi  his  mercy." 

Secondly.  They  must  be  liable  to  danger 
and  injury — Why  else  should  he  make  a 
hedge  about  them  1  They  are  exposed  to  the 
same  perils  with  others.  But  they  have 
many  which  are  peculiar  to  themselves,  be- 
cause of  their  new  state,  and  character,  and 
privileges.  David  admits  this;  "Thou  pre- 
parest  a  table  before  me,  in  the  presence  of 
my  enemies."  They  were  all  around  him, 
looking  on,  ready  to  seize  his  comfort,  and 
destroy  his  person.  What  is  the  language 
of  every  awakened  soul  T  "  Lord,  how  are 
they  increased  that  trouble  me !  Many  there 
be  that  rise  up  against  me."  And  as  they 
are  numerous,  so  they  are  malicious,  wise, 
and  powerful ;  and  would  soon  overcome  him ; 
but  his  help  cometh  from  the  name  of  the 
Lord,  who  made  heaven  and  earth. 

Thirdly.  They  must  be  safe  whatever 
evils  encompass  them.  For  they  do  not  lie 
opened  and  unguarded — God  has  made  an 
hedge  about  them.  We  have  often  heard 
the  remark — and  it  is  as  true  as  it  is  com- 
mon, "  They  are  well  kept  whom  God  keeps." 
What  he  does  for  the  safety  of  his  people 
must  be  effectual.  Therefore  the  Church 
says,  "  Save  me,  and  I  shall  be  saved ;  for 
thou  art  my  praise."  His  power  is  almighty  ; 
and  he  saveth  by  his  right  hand  them  that 
put  their  trust  in  him  from  them  that  rise  up 
against  them.  He  keeps  them  as  the  apple 
of  the  eye.  He  that  keepeth  Israel  never 
slumbers  nor  sleeps.  Lest  any  hurt  them, 
says  he,  I  will  keep  them  night  and  day.  But 
how  far  does  this  hedge  extendi  It  reache* 
to  his  estate — his  business — his  dwelling, 
place — his  family — his  reputation— his  body 
— his  soul — "  Hast  not  thou  made  an  hedge 
about  him  ?  and  about  his  house  J  and  about 
all  that  he  hath  on  every  side t" 


33» 


DECEMBER  7. 


But  here  it  may  be  asked,  How  does  this 
subject  harmonize  with  observation  and  expe- 
rience 1  Do  not  his  people  sometimes  suffer 
losses  and  injuries  as  well  as  others?  We 
must  distinguish  between  their  spiritual  and 
their  temporal  condition.  With  regard  to 
the  former  their  security  is  absolute :  they 
are  kept  by  the  power  of  God,  through  faith, 
.into  salvation.  But  as  to  the  latter,  their 
preservation  is  conditional.  It  is  never  abso- 
lutely promised :  and  the  reason  is,  because  it 
is  not  essential  to  their  welfare.  Yea,  some- 
times the  removal  of  a  temporal  good  is  a 
greater  blessing  than  the  continuance  of  it ; 
and  is  even  indispensable  to  some  higher  ad- 
vantage. But,  with  regard  to  every  injury 
or  loss  in  their  temporal  interests,  there  are 
wo  things  which  should  always  be  remem- 
bered ;  and  they  ought  to  be  sufficient  to  set 
their  hearts  at  rest.  The  one  is,  that  the  loss 
or  injury  is  entirely  under  the  Divine  permis- 
sion. Nothing  can  touch  a  hair  of  their 
head  without  leave  from  their  heavenly  Fa- 
ther. Satan  could  do  nothing  against  Peter 
till  he  had  "desired  to  have  him,  that  he 
might  sift  him  as  wheat."  And  .  so  here. 
Satan  walked  around  this  hedge;  and  peeped 
through;  and  s,tood  tip-toe  to  look  over  with 
envy  and  malice — but  could  not  reach  to 
touch  his  body,  no,  nor  even  one  of  his  ser- 
vants or  sheep,  till  God,  for  the  trial  of  Job, 
allowed  him.  The  other  is — that  the  permis- 
sion is  always  and  invariably  regulated  by  the 
wisdom  and  goodness  of  his  God,  who  loves 
them  infinitely  better  than  they  love  them- 
selves. He  that  spared  not  his  own  Son,  will 
withhold  no  good  thing  from  them.  He  does 
not  afflict  willingly  :  but  every  trial  he  em- 
ploys has  a  purpose  to  serve  that  will  evince, 
in  due  time,  even  the  kindness  of  the  dispen- 
sation, and  enable  the  sufferers  to  acknow- 
ledge with  praise,  It  is  good  for  me  that  I 
have  been  afflicted. 

Let  his  people,  therefore,  hearken  unto 
him,  and  dwell  safely ;  and  be  in  quiet  from 
the  fear  of  evil. 


DECEMBER  7. 

"  And  as  he  was  yet  a  coming,  the  devil  threw 
him  down,  and  tare  him." — Luke  ix.  42. 

— Fearful  of  losing  his  prey — hating  to 
have  him  cured — and  wishing  to  prevent  the 
display  of  the  Saviour's  goodness  and  power, 
he  could  not,  indeed,  hinder  the  deliverance; 
but  he  did  what  he  could. 

There  is  no  coming  to  our  Saviour  now,  as 
persons  came  in  the  days  of  his  flesh.  He  is 
no  more  in  the  world,  as  1o  uis  bodily  pre- 
sence. Yet  we  may  come  to  him  spiritually, 
by  faith  and  prayer.  And,  in  the  suffering 
of  this  patient,  we  have  an  emblem  of  what 
we  may  meet  with,  as  we  are  approaching. 
We  can  never  seek  him  in  vain  :  but  our  case 


may  seem  worse  before  relief  arrives.  W< 
may  be  thrown  down,  and  torn  in  the  way. 
God  saw  the  affliction  of  Israel,  and  resolved 
to  save  them:  but  before  they  left  Egypt, 
their  bondage  was  more  sorely  felt;  and  a»' 
soon  as  they  had  escaped,  Pharaoh  pursued 
them,  and  hemmed  them  in.  As  long  n» 
people  remain  regardless  of  Christ,  the  ene 
my  keeps  them  in  peace;  but  when  they 
begin  to  inquire  in  earnest  after  him,  then 
commences  the  conflict :  and  this  is  the  lan- 
guage of  many  an  applicant,  as  "  he  is  a  com- 
ing"— "  O  my  God !  my  soul  is  cast  down 
within  me." 

Some  of  his  difficulties  and  discourage- 
ments may  arise  from  the  opposition  of 
friends  and  relations.  Marvel  not,  said  the 
Saviour,  if  the  world  hate  you.  We  have 
no  reason  to  believe  our  religion  is  the  re- 
ligion of  the  Bible,  if  it  be  palatable  to  the 
taste  of  carnal  minds.  How  often,  as  soon 
as  a  man  becomes  decided,  is  he  had  in  de- 
rision of  all  around  him,  and  like  one  mocked 
of  his  neighbour !  And  is  it  not  trying  tc 
proceed  in  a  course  that  will  break  up  con- 
nexions otherwise  agreeable  ?  and  draw  upoi 
him  their  sneer  or  their  laugh '?  their  ridi 
cule  or  their  menaces? — Yet  he  must  go 
forth  to  him  without  the  camp,  bearing  his 
reproach.  And  he  ought  to  rejoice  that  he 
is  counted  worthy  to  suffer  shame  for  his 
name  But  every  thing  cannot  be  expected 
at  first.  The  trial  is  greater  when  a  man's 
foes  are  those  of  his  own  house ;  when  the 
persecution  comes  from  those  he  loves;  and 
ought  even  to  obey — only  in  the  Lord.  But 
the  trial  is  greatest — at  least  to  a  grateful 
and  ingenuous  mind,  when  the  persecution 
results,  not  from  violence  and  threaten ings ; 
but  from  kindness,  and  entreaties,  and  tears. 
Yet  through  all  this  he  must  press — "He 
that  loveth  father  or  mother  more  than  me. 
is  not  worthy  of  me — and  he  that  forsaketh 
not  all  that  he  hath,  cannot  be  my  disciple." 

Sometimes  the  coming  soul  has  difficulties 
arising  from  ignorance  of  the  method  of  salva- 
tion. These  indeed  will  not  remain  long, 
when  the  heart  is  brought  into  a  proper 
state,  and  the  man  cries,  What  must  I  do  tc 
be  saved  1  But  some  are  alarmed  before  they 
are  enlightened :  as  a  person  may  be  awaken- 
ed in  the  dark,  and  not  know  which  way  to 
flee  from  the  evil.  Or  as  a  patient  may  be 
sensible  of  the  danger  of  his  disease,  before 
he  knows  the  physician  or  the  remedy.  Some 
have  not  had  parents  who  taught  them  the 
truth,  as  it  is  in  Jesus:  and  they  have  no  ac 
cess  to  evangelical  preaching ;  and  they  are 
not  blessed  with  such  Christian  companions 
as  can  guide  their  feet  into  the  path  of  peace. 
What  wonder,  therefore,  if  such,  for  awhile, 
should  betake  themselves  (for  something,  in 
such  cases,  will  be  done — they  cannot  sit  still) 
to  improper  expedients,  and  self-righteous 
means  of  relief!    For  all  legalists  are  not  of 


DECEMBER  8. 


33J> 


tne  same  kind.  Some  are  such  from  disposi- 
tion :  and  these  are  the  bitterest,  adversaries 
of  the  Gospel ;  and  th  i  presentation  of  the 
truth  to  them  only  draws  forth  their  enmity. 
But  others  are  such  from  want  of  better  in- 
lbrmation  only  :  and  when  they  find  the  light, 
they  rejoice  in  it — "This  is  what  my  soul 
was  following  hard  after — O  that  I  had  known 
it  earlier ;  and,  instead  of  working  like  a 
slave,  had  believed  on  him  that  justifieth  the 
ungodly  :  and,  instead  of  attempting  to  build 
up  a  wretched  shelter  of  my  own,  I  had  only 
fled  for  refuge  to  the  hope  set  before  me !" 

Allied  to  this  is  another  discouragement 
the  coming  sinner  feels,  springing  from  doubts 
and  fears,  when  he  does  perceive  the  way,  and 
is  informed  that  there  is  salvation  in  no  other. 
Pressed  down  with  such  a  sense  of  his  un- 
worthiness,  and  with  such  views  of  the  num- 
ber and  heinousness  of  his  sins,  as  he  never 
had  before ;  he  is  ready  to  conclude,  that  such 
immense  blessings  cannot  be  for  him ;  and 
that  his  claiming  them  would  be  no  better 
than  presumption.  Let  not  such  a  despond- 
ing soul  refuse  to  be  comforted.  Let  him  ask 
— What  recommendation  had  Manasseh  1 
Where  am  /  excluded  from  hope  1  Does  he 
not  say,  Look  jmto  me,  and  be  ye  saved,  all 
the  ends  of  the  earth  1  If  I  have  nothing  with 
which  to  purchase,  am  I  not  invited  to  "  buy 
without  money,  and  without  price  ?" 

An  apprehension,  too,  of  the  arduous  duties 
of  the  Christian  life,  is  frequently  very  dis- 
maying. The  Scripture  tells  him  that  this 
life  is  a  building  and  a  warfare ;  a  very  ex- 
pensive building,  and  a  very  awful  warfare : 
and  enjoins  hiin,  before  he  begins,  to  count 
the  cost  of  the  one,  and  the  resources  of  the 
other.  He  does  this ;  and  feels  himself  per- 
fectly inadequate  to  both.  And  so  he  may 
feel,  and  ought  to  feel :  for  when  he  is  poor, 
then  is  he  rich ;  and  when  he  is  weak,  then 
is  he  strong.  But  fear  not,  says  the  Saviour ; 
for  I  am  with  thee.  My  grace  is  sufficient 
for  thee.  As  thy  days,  so  shall  thy  strength 
be.  "Even  the  youths  shall  faint  and  be 
weary,  and  the  young  men  shall  utterly  fall ; 
but  they  that  wait  upon  the  Lord  shall  renew 
their  strength:  they  shall  mount  up  with 
wings  as  eagles ;  they  shall  run,  and  not  be 
weary ;  and  they  shall  walk,  and  not  faint" 

Finally.  There  are  things  among  the  pro- 
fessors of  religion,  which  often  perplex  and 
scandalize  young  converts.  Such  are  the  di- 
versities of  opinion  among  them.  And  their 
alienation  from  each  other,  because  of  their 
little  distinctions.  And  the  falls  of  some. 
And  the  backslidings  of  others.  Older  and 
wiser  Christians  know  how  to  account  for  all 
this,  without  shaking  their  faith  and  hope — 
though  it  is  always  grievous  even  to  them : 
but  the  weak  find  them  stumbling-blocks,  over 
which  they  often  fall.  For  which  reason,  the 
Apostle  says  to  the  believing  Hebrews,  "  Lift 
up  the  hands  which  hang  down,  and  the  feeble 


knees ;  and  make  straight  paths  for  your  feet, 
lest  that  which  is  lame  be  turned  out  of  the 
way :  but  let  it  rather  be  healed." 

Two  things  must  now  be  fixed  in  the  mind. 
The  one  is — that  whatever  would  impede  our 
coming  to  Christ,  is  from  Satan ;  and  should 
be  resisted  ace  >rdingly  The  other  is — that 
whatever  difficulties  we  may  encounter,  come 
to  him  we  must.  It  is  not  a  matter  of  indif- 
ference— It  is  the  one  thing  needful — We 
perish  without  it  "  Ye  will  not  come  unto 
me  tliat  ye  might  have  life." 


DECEMBER  8. 

"  If  I  must  needs  glory,  I  -will  glory  oj  tne 

things  which   concern  mine  infirmities." 

2  Cor.  xi.  30. 

We  may  consider  these  infirmities  undei 
two  classes. 

First ;  as  outward  and  natural.  Thus  they 
include  bodily  weaknesses  and  indispositions. 
Some,  by  reason  of  a  healthful  and  firm  con- 
stitution, know  little  of  these  infirmities,  and 
can  scarcely  sympathize  with  those  who  are 
the  subjects  of  them.  But  Paul  was  no 
stranger  to  them.  I  was  with  you,  says  he 
to  the  Corinthians,  in  weakness,  in  fear,  and 
in  much  trembling.  They  also  include  all 
other  external  afflictions;  whatever  lowers  a 
man's  condition,  and  weakens  him  in  the 
opinion  of  the  world,  who  always  judge  after 
outward  appearances.  If  it  were  necessary 
to  prove  this,  we  might  refer  to  the  Apostle's 
sufferings,  as  recorded  in  the  preceding 
verses,  and  to  which  he  obviously  alludes: 
and  also  to  what  he  immediately  subjoins,  as 
an  illustration,  in  his  escape  from  Damascus, 
by  the  wall  in  a  basket ;  and  the  thorn  in 
the  flesh,  the  messenger  of  Satan  to  buffet 
him — ending  with  his  noble  avowal ;  "  There- 
fore I  take  pleasure  in  infirmities,  in  re- 
proaches, in  necessities,  in  persecutions,  in 
distresses,  for  Christ's  sake ;  for  when  I  am 
weak,  then  am  I  strong." 

There  is  something  wonderful  in  this.  For 
all  these  things  are  viewed  as  disadvantages, 
and  give  rtee  to  emotions  of  grief  and  shame, 
rather  than  of  joy  and  glory.  People  glory 
in  their  beauty — not  in  their  deformity  :  in 
their  strength — not  in  their  weakness:  in 
their  dignity — not  in  their  meanness :  in  their 
praise — not  in  their  disgrace :  in  their  suc- 
cesses— not  in  their  disappointments.  But 
Paul  says,  "If  I  must  needs  glory,  I  will 
glory  of  the  things  which  concern  mine  infir- 
mities." Let  us  make  a  distinctj^i  here. 
Absolutely  considered,  these  things  are  evils 
in  themselves  :  and  it  does  not  become  a 
Christian  to  pray  for  them,  or  go  out  <£  his 
way  to  meet  with  them.  But  when  he  is  called 
to  suffer  them- according  to  the  will  of  Cod, 
he  should  remember  that  there  are  purposes 
to  be  answered  bv  them,  which  render  them 


340 


DECEMBER  9. 


relatively  valuable  and  excellent.  If  medi- 
cine be  regarded  only  as  to  its  taste,  we  say 
it  is  offensive,  and  we  should  decline  it :  but 
when  the  necessity  and  usefulness  of  it  are 
perceived,  and  we  think  of  the  health  to  be 
restored,  and  the  life  to  be  prolonged  by  it ; 
we  not  only  consent  to  take  it,  but  even 
thankfully  pay  for  the  otherwise  disagreeable 
remedy.  "Now  no  chastening  for  the  pre- 
sent seemeth  to  be  joyous,  but  grievous: 
nevertheless  afterward  it  yieldeth  the  peace- 
able fruit  of  righteousness  unto  them  which 
are  exercised  thereby."  So  it  is  here :  Paul 
glories  in  things  which  concern  his  infirmi- 
ties. What  are  these  1  We  may  consider 
them  as  preservatives  or  preventions.  Thus, 
when  Israel  was  going  astray  after  her  lovers, 
says  God,  "  I  will  hedge  up  her  way  with 
thorns,  and  make  a  wall,  that  she  shall  not  be 
able  to  find  her  paths."  And  as  restorers — 
Thus  David  says,  "  Before  I  was  afflicted,  I 
went  astray :  but  now  have  I  kept  thy  word." 
I  was  sick;  he  bled  me;  and  I  recovered. 
And  as  probations — to  evince  and  display  the 
reality  and  degree  of  our  religion  :  the  ten- 
derness of  God's  care ;  the  supports  of  his 
grace ;  and  the  truth  of  his  word.  Of  this 
quality  were  Job's  sufferings.  And  as  pre- 
paratives— for  usefulness  here,  and  heaven 
hereafter.  How  these  views  of  faith  are  suf- 
ficient to  alter  our  estimate  of  the  dispensa- 
tion, and  to  change  our  feelings  under  it ! 

But,  secondly  ;  we  may  consider  these  in- 
firmities as  inward  and  spiritual.  Thus  they 
comprise  all  those  weaknesses  and  deficien- 
cies of  grace  under  which  the  best  now 
labour;  and  which  lead  them  to  pray, 
"  Strengthen,  O  God,  that  which  thou  hast 
wrought  for  us."  Something  is  wanting  in 
their  faith,  hope,  courage,  patience,  and  spirit- 
ual understanding.  Even  Paul  could  say,  I 
have  not  attained ;  I  am  not  already  perfect. 
But  are  not  these  infirmities  matter  of  humili- 
ation, rather  than  of  glorying !  Yes ;  and 
the  believer  blushes  and  groans  over  them. 
Nor  will  an  apprehension  of  his  security  re- 
concile him  to  his  remaining  imperfections. 
Yea,  a  persuasion  of  God's  constant  love  to- 
wards him  will  induce  him  the  more  to  be- 
wail them.  Yet  there  are  things  which  con- 
cern these  infirmities,  for  which  he  feels 
thankful,  and  in  which  he  rejoices.  Four  of 
these  may  be  mentioned. 

First  The  means  of  grace  are  things 
which  concern  our  infirmities.  They  are 
rendered  necessary  by  them,  and  are  design- 
ed to  relieve  them.  In  heaven  they  are  laid 
aside:  there  they  are  needless.  But  the 
Christiarrnow  cries,  Send  us  help  from  the 
sanctuary,  and  strengthen  us  out  of  Zion. 
AndAy  waiting  upon  the  Lord,  he  renews  his 
strength. 

Secorfdly.  The  promises  are  things  which 
concern  our  infirmities.  "  To  him  that  hath 
ahall  be  {riven  "    'Ms  thy  days,  so  shall  thy 


strength  be."  "  The  righteous  shall  hold  on 
his  way,  and  he  that  hath  c.fean  hands  shall 
wax  stronger  and  stronger.'  When  we  read 
all  this,  let  the  weak  say  I  am  strong.  But 
for  these  assurances  we  must  despond :  but 
now  we  read,  and  go  on  ;  read,  and  fight  on ; 
read,  and  suffer  on.  We  rejoice  at  his  word, 
as  one  that  findeth  great  spoil. 

Thirdly.  The  influences  of  the  Spirit  are 
things  which  concern  our  infirmities.  How 
is  a  Christian  to  live,  or  walk  1  He  lives  in 
the  Spirit,  and  walks  in  the  Spirit.  How 
does  he  pray  ?  In  the  Holy  Ghost.  "  The 
Spirit  also  helpeth  our  infirmities:  for  we 
know  not  what  we  should  pray  for  as  we 
ought ;  but  the  Spirit  itself  maketh  interces- 
sion for  us  with  groanings  which  cannot  be 
uttered.  And  He  that  searcheth  the  hearts 
knoweth  what  is  the  mind  bf  the  Spirit,  be- 
cause he  maketh  intercession  for  the  saints 
according  to  the  will  of  God."  Observe  the 
ground  of  the  Apostle's  hope,  with  regard  to 
himself,  in  the  issue  of  all  his  sufferings:  "  1 
know  that  this  shall  turn  to  my  salvation 
through  your  prayer,  and  the  supply  of  the 
Spirit  of  Jesus  Christ."  And  with  him  there 
is  a  rich  abundance :  and  in  him  all  fulness 
dwells :  and  to  him  we  have  also  a  free  and 
invited  access. 

Fourthly.  The  last  thing  that  concerns 
our  infirmities,  is  the  removal  of  them  by 
death.  A  certain  removal.  A  removal  nigh 
at  hand.  An  entire  removal — Every  one  of 
them  will  be  done  away  with — and  for  ever  { 


DECEMBER  9. 

"  I  am  a  burden  to  myself." — Job  vn.  '20. 

And  perhaps  this  is  not  all — perhaps  yon 
are  a  burden  to  others  also. 

t— But  we  will  leave  this;  and  inquire 
whether  you  are  a  burden  to  yourself.  We 
may  put  the  complaint  into  the  mouth  of  four 
classes. 

It  is  sometimes  the  language  of  the  afflict- 
ed. Thus  it  was  the  exclamation  of  Job.  We 
talk  of  trouble  !„  He  could  say,  "  Behold,  and 
see  if  ever  there  was-  sorrow  like  unto  my 
sorrow."  Read  the  affecting  relation  ;  dwell 
on  all  the  dismal  items ;  and  wonder  not  thai 
he  should  say,  "I  am  a  burden  to  myself.' 
If  we  cannot  approve  of  the  strength  of  hie 
complaint,  we  hardly  know  how  to  condemn 
it;  God  himself  overlooks  it ;  and  only  holds 
him  forth  as  an  example  of  patience.  All 
sufferers  cannot,  indeed,  say,  truly,  as  he  did, 
"  My  stroke  is  heavier  than  my  groaning." 
Yet  the  heart's  bitterness  is  known  only  to 
itself.  We  cannot  determine  the  pressure 
of  another's  mind  under  suffering :  for  the 
feeling  of  affliction  may  be  actually  much 
greater,  than  we  should  have  supposed  from 
the  degree  of  it.  But  afflictions  may  be  efreal 
in  themselves,  from  their  number,  and  tre- 


DECEMBER  9. 


341 


quency,  and  suddenness,  and  subject  Is  this 
thy  case  ?  Yield  not  to  impatience  and  des- 
pondency. Such  afflictions  have  often  in- 
troduced a  train  of  mercies ;  and  the  valley 
of  Achor  has  been  a  door  of  hope.  How  many 
in  heaven,  how  many  on  earth,  are  now 
thanking  God  for  their  trials !  He  knows 
how  to  deliver.  Say — "  Lord,  I  am  oppress- 
ed ;  undertake  for  me."  "  Cast  thy  burden 
PDon  the  Lord,  and  he-  shall  sustain  thee." 

It  is  sometimes  the  language  of  the  dis- 
engaged and  idle.  None  so  little  enjoy  life, 
and  are  such  burdens  to  themselves,  as  those 
who  have  nothing  to  do — for 

"  A  want  of  occupation  is  not  rest — 
A  mind  quite  vacant,  is  a  mind  distress'd." 

Such  a  man  is  out  of  God's  order ;  and  op- 
posing his  obvious  design  in  the  faculties  he 
has  givpn  him,  and  the  condition  in  which 
he  has  placed  him.  Nothing,  therefore,  is 
promised  in  the  Scripture  to  the  indolent 
Take  the  indolent  with  regard  to  exertion — 
What  indecision !  What  delay !  What  re- 
luctance !  What  apprehension !  "  The  sloth- 
ful man  saith,  There  is  a  lion  without ;  I 
shall  be  slain  in  the  streets."  "  The  way  of 
a  slothful  man  is  as  an  hedge  of  thorns :  but 
the  way  of  the  righteous  is  made  plain." 
Take  him,  with  regard  to  health — What 
sluggishness  of  circulation !  What  depression 
of  spirits!  What  dulness  of  appetite !  What 
enervation  of  frame  !  Take  him,  with  regard 
to  temper  and  enjoyment — Who  is  pettish 
and  fretful  1  Who  feels  wanton  and  childish 
cravings !  Who  is  too  soft  to  bear  any  of  the 
hardships  of  life  ?  Who  broods  over  every  lit- 
tle vexation  and  inconvenience  1  Who  not 
only  increases  real,  but  conjures  up  imagi- 
nary evils  ?  and  gets  no  sympathy  from  any 
one  in  either !  Who  feels  time  wearisome 
and  irksome  1  Who  is  devoured  by  ennui  and 
spleen  1  Who  oppresses  others  with  their 
company  1  and  their  questions,  and  censo- 
rious talk]  The  active  only  have  the  true 
relish  of  life.  He  who  knows  not  what  it  is 
to  labour,  knows  not  what  it  is  to  enjoy.  Re- 
creation is  only  valuable,  as  it  unbends  us ; 
the  idle  know  nothing  of  it  It  is  exertion 
that  renders  rest  delightful,  and  sleep  sweet 
and  undisturbed.  That  the  happiness  of  life 
depends  on  the  regular  prosecution  of  some 
laudable  purpose  or  lawful  calling,  which  en- 
gages, helps,  and  enlivens,  all  our  powers, 
let  those  bear  witness  who,  after  spending 
years  in  active  usefulness,  retire,  to  enjoy 
themselves.  Prayers  should  be  always  offered 
up  for  their  servants  and  wives — and  for 
themselves  too.  They  are  a  burden  to  them- 
selves. 

It  is  the  language  of  the  wicked.  Not  al- 
ways indeed :  but  much  oftener  than  they  are 
willinar  to  own.  It  may  not  come  from  them 
in  the  circle  of  their  companions ;  but  it  is 
sighed  out  in  private,  when  the  charm  of 
29* 


amusement  has  ceased,  and  conscience  tries 
to  be  heard.  They  may  pretend  (for  hypo- 
crisy is  not  confined  to  religion)  to  be  peace- 
ful ;  but  they  know  that  one  thought  of  God 
is  sufficient  to  destroy  all  the  calm.  They 
may  profess  to  admire  the  world ;  but  they 
know  it  affords  them  no  satisfaction.  They 
know  they  return  jaded  from  all  their  excur- 
sions of  avarice,  ambition,  and  sensuality,  still 
asking,  Who  will  show  us  any  good  ?  They 
know  that  in  this  uncertain  state,  they  are 
always  trembling  for  the  idols  of  their  hearts ; 
that  they  look  for  no  support  in  trouble ;  and 
dread  the  approach  of  death,  to  the  fear  of 
which  they  are  all  their  lifetime  subject  to 
bondage.  Sin  and  sorrow  are  inseparable. 
God  himself  has  told  us  that  the  way  of  trans- 
gressors is  hard,  and  that  there  is  no  peace 
to  the  wicked.  Many  sins  bring  their  own 
punishments  along  with  them.  Envy  is  the 
rottenness  of  the  bones.  "  Pride  is  restless  as 
the  wind."  What  a  torment  is  the  spirit  of 
revenge !  What  must  be  the  apprehension  of 
the  thief!  and  the  terror  of  the  murderer! 
What  the  remorse  of  a  villain  who  has  se- 
duced a  fellow-creature  from  the  path  of  vir- 
tue, and  made  her  ignominious  and  wretched 
for  life  !  What  the  feelings  of  a  drunkard,  who 
has  ruined  his  business,  and  covered  his  wife 
and  children  with  rags !  How  often  does  the 
sinner  become  the  contempt  of  the  neighbour- 
hood !  How  often  does  he  contract  infirmities 
and  diseases,  which  lie  down  with  him  in  the 
dust !  Yes !  he  may  well  say,  I  am  a  burden 
to  myself!  and,  to  get  rid  of  the  intolerable 
load,  he  not  rarely  lays  violent  hands  upon 
himself;  saying,  with  Cain,  My  punishment 
is  greater  than  I  can  bear. 

It  may  be  the  language  of  the  godly.  We 
mean,  not  only  or  principally  as  they  are  af- 
flicted— then  they  would  coincide  with  the 
first  class  of  complainants.  Many,  indeed, 
are  the  afflictions  of  the  righteous,  and  they 
are  not  required  to  be  insensible  under  them. 
But  there  are  things  which  they  feel  more 
painfully  than  outward  trouble.  The  tempta- 
tions of  Satan — A  world  lying  in  wickedness 
— The  imperfections  of  their  graces — The 
remains  of  corruption  within  them — Wander- 
ings in  duty — An  evil  heart  of  unbelief— 
Dfstrust  of  their  best  Friend — The  grievings 
of  his  Holy  Spirit  Another  cannot  enter 
into  all  this ;  it  requires  the  feelings  of  a  re- 
newed mind  :  but  this  induces  the  believer  to 
say,  "  I  loathe  it  I  would  not  live  always." 
O  wretched  man  that  I  am  !  said  Paul ;  who 
shall  deliver  me  from  the  body  of  this  death? 

Is  there  any  relief?  The  very  experience 
is  a  token  for  good.  Your  case  is  not  pecu- 
liar— All  your  brethren,  while  in  this  taber- 
nacle, groan  too,  being  burdened.  You  will 
not  be  a  burden  to  yourself  always.  You 
now  say,  Behold,  I  am  vile  :  wherefore  I  ab- 
hor myself  in  dust  and  ashes.  But  you  will 
soon   be   reconciled  to  yourselves,  without 


342 


DECEMBER  10. 


pride.  Your  knowledge  will  be  without 
obscurity.  Your  services  without  imperfec- 
tion. Your  pleasure  without  pain.  And  He 
who  is  now  keeping  you  from  falling,  will 
present  you  faultless  before  the  presence  of 
his  glory  with  exceeding  joy. 


DECEMBER  10. 

"  /  was  in  the  Spirit  on  the  Lord's  day." 

Rev.  i.  10. 
This  proves  how  early,  among  Christians, 
one  day  in  the  week  was  distinguished  from 
the  rest.  And  it  is  obvious,  that  the  day  thus 
distinguished  was  the  first  day  of  the  week ; 
for  no  other  is  ever  styled  "  the  Lord's  day" 
in  the  New  Testament,  or  by  any  of  the 
ancient  writers.  It  is  called  "  the  Lord's 
day,"  not  only  by  way  of  distinction,  but 
excellency :  being  appropriated  to  his  service, 
and  consecrated  to  his  honour,  as  the  day  of 
his  resurrection  from  the  dead,  and  of  enter- 
ing into  his  rest  from  the  works  of  redemp- 
tion. 

To  be  in  the  Spirit  often  signifies  to  be  in- 
spired, or  to  receive  communications  im- 
mediately from  God ;  and  it  is  certain  that 
John  was  thus  honoured.  But  the  phrase 
may  be  used  in  reference  to  a  spirituality  of 
mind:  and  doubtless  John  experienced  this 
also ;  and  it  prepared  him  for  the  sublime  dis- 
coveries he  was  favoured  with.  Though 
miracles  have  ceased,  the  Spirit  is  still  given 
in  his  ordinary  influences ;  and  if  any  man 
have  not  the  Spirit  of  Christ,  he  is  none  of 
his.  We  are  required  to  pray  in  the  Holy 
Ghost;  to  worship  God  in  the  Spirit;  to  live 
and  walk  in  the  Spirit.  Hence  the  common 
notion  of  our  being  in  the  Spirit  on  the  Lord's 
day  is  perfectly  scriptural.  But  we  must 
distinguish  between  our  being  in  the  Spirit, 
and  the  Spirit  being  in  us.  The  latter  de- 
notes the  reality  of  his  influence,  the  former 
the  abundance.  Thus  we  say,  a  man  is  in 
love,  or  in  liquor,  or  in  a  passion — to  intimate 
that  he  is  entirely  seized  and  governed  by  it. 
We  are  not  only  to  possess  the  Spirit,  but  to 
be  possessed  by  it — "  Be  ye  filled  with  the 
Spirit."  It  is  not  enough  for  us  to  be  in  a 
spiritual  state ;  we  must  be  also  in  a  spiritual 
frame. 

We  must  not,  however,  confine  the  import 
of  this  expression  as  some  do.  They  never 
think  of  their  being  in  the  Spirit  on  the  Lord's 
day  but  when  they  are  relieved,  comforted, 
delighted.  We  love  feeling  in  religion  ;  but 
religious  feelings  are  many  and  various.  It 
is  desirable  to  pass  the  Sabbath  in  liveliness, 
liberty,  and  joy :  and  we  read  of  the  Spirit  of 
life ;  and  of  a  free  Spirit;  and  of  the  comfort 
of  the  Holy  Ghost.  But  a  mournful  Sabbath 
may  be  a  very  profitable  one :  and  we  are 
never  more  in  the  Spirit  than  when  we  are 
deeply  sensible  of  our  un  worthiness;  and  ex- 


claim, at  the  foot  of  the  Cioss,  Behold,  I  am 
vile ;  and  hunger  and  thirst  after  righteous- 
ness.  For,  is  he  not  the  Spirit  of  truth  1  the 
convincer  of  sin  ]  the  Spirit  of  grace  and  of 
supplication?  And  does  he  not  lead  us  to 
look  upon  him  whom  we  have  pierced,  and 
to  mourn  for  him  1 

Who  does  not  know  by  experience  that 
the  day  and  the  Spirit  are  not  always  thus 
united  1  Who  has  not  had  Sabbaths  devoid 
of  all  proper  religious  affections  ]  This  should 
be  a  matter  of  deep  humiliation.  How  pierc- 
ing should  be  the  thought  of  a  lost  Sabbath ! 
Lost,  never  to  return !  Lost,  yet  to  be  ac- 
counted for !  But  what  is  a  dull  and  formal 
attendance  on  the  services  of  the  season 
without  those  influences  which  the  day  re- 
quires, and  is  in  itself  adapted  to  produce  1 

As  the  richest  Sabbath,  with  regard  to 
means  and  ordinances,  may  be  passed  with- 
out the  Spirit ;  so  we  may  be  in  the  Spirit  on 
the  Lord's  day  when  the  day  is  attended  with 
few,  or  none  of  these  advantages.  Was  it 
not  thus  with  the  beloved  disciple?  Oh! 
there  are  Sabbaths  when  every  thing  is  at- 
tractive :  when  we  go  to  the  house  of  God  in 
company ;  when  our  eyes  see  our  teachers ; 
when  our  ears  hear  the  joyful  sound  of  salva- 
tion by  grace !  But  John's  Sabbath  was  a 
day  of  suffering,  of  privation,  of  exile,  of  soli- 
tude, in  a  desert  isle — 

"Where  the  sound  of  the  church-going  bell 
Those  rocks  and  those  valleys  ne'er  heard  1 
Never  sigh'd  at  the  sound  of  a  knell, 
Or  smiled  when  a  Sabbath  appear'd." 

But  heaven  was  opened  unto  him ;  and  per- 
haps he  never  had  such  a  Sabbath  on  earth 
before.  A  Christian  may  never  be  less  alone 
than  when  alone.  His  consolations  may 
equal,  yea,  exceed  his  sufferings.  While  his 
body  is  fettered,  his  soul  may  range  in  all  the 
glorious  liberty  of  the  sons  of  God. 

Yes;  you  may  be  in  the  Spirit  on  the 
Lord's  day,  when  denied  the  privileges  of  the 
sanctuary.  If  you  keep  away,  from  indiffer- 
ence, or  indolence,  or  to  save  expense,  when 
you  have  the  ability  to  procure  accommoda- 
tion; or  from  any  of  those  excuses  which 
would  detain  you  from  nothing  else;  you 
have  no  reason  to  expect  the  Divine  sanction. 
But  sometimes  traveling,  even  on  the  lord's 
day,  by  land  or  by  water,  may  be  unavoid- 
able. Or  accident,  or  disease,  or  infirmity, 
or  age,  may  confine  you.  In  which  case,  the 
Lord  will  not  despise  his  prisoners.  And 
they  shall  know  the  blessedness  of  those 
whose  strength  is  in  him,  and  in  whose  hearts 
are  the  ways  of  them.  It  is  better  to  want 
opportunity  and  power  than  the  will,  when 
we  serve  Him  who  looketh  at  the  heart. 
Nothing  can  be  a  substitute  for  him.  But  he 
is  a  substitute  for  every  thing.  And  he  ia 
always  accessible.  And  "  if  ye,  being  evil, 
know  how  to  give  good  gifts  unto  your  chil- 
dren, how  much  more  shall  your  heavenly 


DECEMBER  11,  12. 


343 


Father  give  the  Holy  Spirit  to  then  that  ask 
him !" 


DECEMBER  11. 

"  And  the  Lord  turned  the  captivity  of  Job, 
■when  he  prayed  for  his  friends." — Job  xlii. 
10. 

Job  was  once  the  greatest  man  in  the  East. 
But  he  was  stripped  of  every  thing,  except 
life ;  and  became,  as  a  sufferer,  proverbial  for 
ever.  How  long  his  calamities  continued  we 
cannot  determine.  At  length,  however,  the 
shadow  of  death  was  turned  into  the  morning. 
His  troubles  were  all  removed ;  his  losses  all 
repaired;  and  his  latter  end  blessed  more 
than  his  beginning.  Hence  says  the  apostle 
James,  "  Ye  have  heard  of  the  patience  of 
Job,  and  have  seen  the  end  of  the  Lord ;  that 
the  Lord  is  very  pitiful,  and  of  tender 
mercy." 

His  state  of  affliction  is  called  "  his  cap- 
tivity." Did  then  the  Chaldeans  and  Sabeans, 
when  they  robbed  him,  make  him  also  a  pri- 
soner 1  The  term  is  metaphorical.  Yet  there 
is  a  striking  reality,  as  the  foundation  of  it 
By  the  permission  of  Providence,  Satan,  for 
awhile,  had  him  in  his  possession,  to  go  as 
far  as  he  pleased,  in  destroying  his  substance, 
and  afflicting  his  body.  In  consequence  of 
this,  a  troop  of  woes  seized  him ;  and  his  feet, 
as  he  says,  were  made  fast  in  the  stocks. 
David,  also,  expresses  himself  much  in  the 
same  way :  "  Bring  my  soul  out  of  prison." — 
He  despiseth  not  his  prisoners.  A  state  of 
affliction  is  not  only  unpleasant,  but  confining. 
Losses  in  property  abridge  a  man  of  his  form- 
er excursions  of  pleasure,  and  curtail  his  en- 
tertainments. Sickness  arrests  a  man,  and 
leads  him  away  from  company  and  business, 
and  confines  him  to  a  bed  of  languishing.  It 
detains  a  good  man  from  the  sanctuary ;  and 
when  he  thinks  of  his  former  freedom  and 
privileges,  he  pours  out  his  soul  in  him:  for 
he  had  gone  to  the  house  of  God  with  the 
voice  of  joy  and  praise,  with  a  multitude  that 
kept  holy  day. 

His  deliverance  was  of  the  Lord — "  The 
Lord  turned  again  his  captivity."  "  He  that 
is  our  God,  is  the  God  of  salvation  ;  and  unto 
God  the  Lord  belong  the  issues  from  death." 
Some  ascribe  their  deliverances  to  chance; 
some  to  the  favour  of  their  fellow-creatures; 
some  to  their  own  wisdom  and  care  :  but  this 
is  no  better  than  idolatry.  Faith  will  lead  us 
to  see  and  acknowledge  the  agency  of  God's 
hand,  whatever  means  may  have  been  em- 
ployed. And  till  God  command  deliverance 
vain  is  the  help  of  man.  "  Behold,  he  break- 
eth  down,  and  it  cannot  be  built  again :  ne  shut- 
teth  up  a  man,  and  there  can  be  no  openino-." 
But  he  knows  how  to  deliver :  and  when  his 
time  is  come,  he  not  only  can,  but  he  will 
make  a  way  for  our  escape.     "  Therefore," 


says  the  Church,  "  I  will  look  unto  the  Lord ; 
I  will  wait  for  the  God  of  my  salvation ;  my 
God  will  hear  me." 

But  it  is  peculiarly  worthy  of  our  remark, 
that  the  deliverance  was  accomplisned  "  when 
he  prayed  for  his  friends."  These  friends  had 
acted  a  very  unkind  part.  They  had  n*  t  only 
mistaken  his  case,  but  charged  him  with  hy- 
pocrisy, and  loaded  him  with  reproach.  This 
was  no  easy  thing  to  bear.  He  labours  to 
convince  them,  but  in  vain.  Yet  he  felt  no 
resentment;  but  even  prayed  for  them! 
This  is  the  best  thing  we  can  do  in  such 
cases.  It  will  keep  us  more  than  any  thing 
else  from  the  effects  of  unhallowed  passion; 
and  enable  us  to  comply  with  the  command, 
"  Love  your  enemies."  We  cannot  love 
them  as  we  dove  others ;  but  if  we  can  sin- 
cerely pray  for  them,  it  is  a  proof  we  love 
them  in  the  sense  of  the  injunction. 

But  we  here  see  not  only  the  forgiving 
temper  of  Job,  but  the  efficacy  of  prayer.  As 
it  is  said,  The  Lord  turned  again  his  captivity 
when  he  prayed  for  his  friends;  it  would 
seem  that  the  deliverance  commenced  while 
he  was  engaged  in  the  exercise.  This  is  no 
unusual  thing:  for,  says  God,  "  While  they 
call  I  will  answer."  But  if  it  did  not  take 
place  in  the  exercise,  it  followed  immediately 
after.  And  thus  it  affords  a  proof,  that  he  is 
a  God  hearing  prayer.  Thus  it  encourages 
us  to  come  to  the  throne  of  his  grace.  And 
not  only  for  ourselves,  but  for  others  also. 
And  not  only  for  their  welfare,  but  our  own. 
Not  only  because  it  may  avail  much  for 
them,  but  also  because  it  may  be  beneficial 
to  ourselves.  Thus  Job's  praying  not  only 
obtained  pardon  for  his  friends,  but  deliver- 
ance for  himself!  And  though  he  had  often 
prayed  under  his  afflictions,  the  prayer  ho- 
noured with  his  deliverance  was  not  a  per- 
sonal, but  a  relative  prayer. 

Let  us  not  forget  this ;  and  let  us  extend  it 
to  all  other  cases  of  beneficence.  If  we  do 
no  good  to  those  who  are  the  objects,  we 
must  do  good  to  those  who  are  the  agents.  It 
cannot  be  in  vain,  with  regard  to  ourselves. 
Our  prayer,  if  not  successful,  will  return  into 
our  own  bosom,  and  leave  a  blessing  behind 
it  "  Into  whatsoever  house  ye  enter,  first 
say,  Peace  be  to  this  house.  And  if  the  son 
of  peace  be  there,  your  peace  shall  rest  upon 
it :  if  not,  it  shall  turn  to  you  again." 


DECEMBER  12. 

"And  there  teas  Mary  Magdalene,  ar.d  tU 
other  Mary,  sitting  over  against  the  setnti 
chre" — -Matt,  xxvii.  61. 

While  upon  the  Cross  He  hung, 

The  Marys  near  him  stay'd ; 
And,  when  from  the  tree  releas'd 

Beheld  where  he  was  laid : 
Fearless  to  the  place  they  ran  ; 

All  their  hope  was  buried  there; 
And,  with  grief,  and  wonder,  «at 

Before  the  sepulchre 


S44 


DECEMBER  13. 


Love  it  was  detain'r.  .hem  here : 

And  sacred  was  the  spot ; 
Boon  the  scene  revived  their  faith, 

And  mem'ry  ne'er  forgot, 
from  the  crowd  /glad  withdraw, 

And,  with  them,  to  muse  I'm  come ; 
And  prefer  to  Eden's  bliss, 

One  tear  at  such  a  tomb. 

Here,  within  this  grave,  now  sleeps 

The  best,  the  only  Friend  ; 
Here,  the  lips  of  Truth  are  seal'd, 

And  Mercy's  journeys  end. 
Here,  the  light,  the  life  of  men 

Is  early  quench'd  and  dead- 
How  deserveless  now  appear 

All  other  tears  I've  shed! 

Ah !  how  low  his  sacred  head ! 

Reposes  here  for  me ! 
And  how  deep,  though  once  so  rich, 

Is  now  his  poverty! — 
Niught  of  earth,  in  life  or  death, 

His  own  he  ever  knew : 
Borrow'd  was  his  place  of  birth; 

His  grave  was  borrow'd  too  1 

But  what  terrors  seize  my  frame ' 

A  trembling  shakes  the  ground  ; 
And  the  door,  though  thrice  secur'd, 

Is  now  wide  open  found — 
On  the  stone  the  angel  sits. 

And  frowns  the  guards  to  flight ; — 
Yet  his  looks  and  words,  to  me 

Speak  safely  and  delight. 

'  He  thou  seekest  is  not  here ; 

Come  view  his  lowly  bed  ; 
And,  with  haste,  go  tell  his  friends, 
He 's  risen  from  the  dead.' 
—As  I  go,  himself  I  meet— 
'  All  harl !'  he  greeting  cries; 
I  have  crush'd  sin,  death,  and  hell, 
And  open'd  Paradise ! 

I'm  alive  for  evermore  : 

And  all  that  mourn  with  thee, 
Like  myself  their  Head,  shall  live, 

For  evermore  with  me.' 
Tis  enough— in  every  state 

This  truth  my  hope  revives— 
And,  should  every  comfort  die, 

I  know  my  Saviour  lives. 


DECEMBER  13. 

"And  this  I  pray,  That  your  love  may  abound 
yet  more  and  more  in  knowledge  and  in  all 
judgment." — Phil.  i.  9. 

According  to  this  prayer,  there  is  nothing 
in  which  we  should  abound  more  than  love. 
It  is  the  fulfilling  of  the  Law.  The  end  of 
the  Gospel-commandment.  The  bond  of  per- 
fectness.  Without  it,  whatever  be  our  at- 
tainments, professions,  or  sacrifices,  we  are 

NOTHING. 

Yet  we  are  to  abound  in  it,  wisely.  This  is 
not  found  in  all  religious  characters.  In  one, 
we  perceive  zeal ;  in  another,  discretion. 
One  is  clear,  but  cold.  Another  is  warm,  but 
inconsiderate.  If  we  could  meet  with  an  in- 
dividual who,  in  his  experience  and  practice, 
blended  these  qualities ;  who  had  the  heart,  as 
well  as  the  head,  and  the  head,  as  well  as  the 
heart,  of  the  Christian;  he  would  be  the 
prayer  of  the  Apostle  fulfilled—"  I  pray,  That 
your  love  may  abound  yet  more  and  more  in 
knowledge  and  in  all  judgment." 

Our  love  does  not  thus  abound,  when  we 
<io  not  iistinguish  between  what  is  supreme 


and  what  is  subordinate.  There  are  things 
in  religion  which  are  essential,  and  things 
which  are  only  circumstantial.  Am  I  to  lay  as 
mu«h  stress  upon  the  latter  as  upon  the  form- 
er 1  Is  the  form  of  the  railing  of  a  bridge  to  be 
compared  with  the  foundation  of  the  but- 
tresses, or  the  key-stones  of  the  arch '.'  Is  the 
finger,  though  useful,  of  the  same  importance 
to  the  continuance  of  life,  as  the  heart  and 
the  lungs'!  What  is  an  article  about  Church 
government,  or  the  mode  of  administering  an 
ordinance,  compared  with  the  doctrine  of 
justification  by  faith,  or  redemption  by  the 
blood  of  Christ !  I  venerate  a  man  who  is  al. 
diligence  to  convert  sinners  from  the  error  of 
their  way,  and  save  souls  from  death :  but  I 
cannot  feel  the  same  towards  the  zealot  of 
bigotry,  whose  aim  is  to  make  proselytes  to 
his  own  peculiarities;  and  who  regards  his 
community,  not  as  a  part,  but  as  a  party. 

Persons  may  not  be  judicious  in  their  de- 
votional exercises.  By  the  frequency  of  pub- 
lic attendances,  they  may  exclude  or  abridge 
the  duties  of  the  family,  or  the  closet.  They 
may  so  lengthen  out  the  worship  at  the  do- 
mestic altar,  as  to  produce  in  children  and 
servants  weariness  and  aversion.  Persona 
may  hazard  their  health,  by  going  forth  undet 
bodily  indisposition :  forgetting  that  God  re- 
quires mercy,  and  not  sacrifice;  and  that 
when  He  deprives  us  of  the  ability,  he  ac- 
cepts the  ready  mind. 

Nor  does  our  love  abound  in  knowledge 
and  in  all  judgment,  when  it  carries  us  out 
of  our  own  places  and  stations  to  be  useful. 
Grace  always  gives  us  the  desire  to  do  good , 
but  Providence  must  furnish  the  opportuni 
ties.  We  are  not  to  be  unruly  or  break  the 
ranks,  as  the  word  is ;  but  to  march  orderly 
as  good  soldiers  of  Jesus  Christ.  The  Lord 
puts  us  where  we  ought  to  be ;  and  enjoins 
us  to  abide  in  our  calling.  There  are,  indeed, 
occasional  deviations  from  this  rule ;  but  they 
are  exceptions ;  and  must  be  justified  by  theii 
own  circumstances.  When  Saul's  courtiers 
reflected  upon  the  Shepherd  of  Bethlehem, 
as  a  restless,  ambitious  young  man,  who  wish, 
ed  to  struggle  out  of  obscurity  into  public 
life ;  he  was  conscious  that  he  followed  only 
the  Providence  of  God ;  and  could  make  this 
appeal — "  Lord,  my  heart  is  not  haughty,  noi 
mine  eyes  lofty ;  neither  do  I  exercise  myself 
in  great  matters,  or  in  things  too  high  for  me." 
But  there  is  danger,  not  only  of  impat  «nce, 
but  pride,  in  all  changes  attended  with  the 
hope  of  elevation ;  and  surely  it  becomes  a 
man  to  consult  some  one  besides  himself  con- 
cerning them.  A  man,  by  acting  unlawfully, 
may  do  good :  but  the  result  does  no  justify 
the  means.  Whatever  excitements  persons 
may  have  to  act  irregularly,  they  are,  upon 
the  whole,  far  most  useful  by  consistency. 
Their  example,  in  the  latter,  must  do  good  > 
but,  in  the  former,  it  may  lead  astray.  I  have 
known  men  who  have  been  stunned  for  life  by 


DECEMBER  14. 


345 


striking  their  head  against  a  pulpit  I  have 
known  preachers  who  have  neglected  their 
families,  and  left  their  children  to  rove  wild 
in  the  street  or  the  field,  while  they  were 
teaching  in  the  villages.  I  have  known  fe- 
males who  have  disregarded  their  husbands 
and  household  affairs,  to  run  unseasonably 
after  favourite  ministers.  "  The  wisdom  of 
the  prudent,"  says  Solomon,  "  is  to  understand 
his  way" — that  is,  what  becomes  him  to  do : 
whether  as  a  master,  or  a  servant ;  as  a  father, 
or  a  child ;  as  rich,  or  as  poor ;  in  every  rela- 
tion and  condition  of  life.  Lord,  what  wilt 
thou  have  me  to  do! 

Manv  nrr  much  in  the  discharge  of  the  du- 
ties they  owe  to  others.  Reproof  may  be 
more  than  thrown  away,  owing  to  the  manner 
in  which  it  is  applied.  It  is  done  in  anger ; 
but  it  should  flow  from  the  spirit  of  meekness. 
It  is  done  in  public ;  but  we  should  tell  our 
neighbour  his  fault  alone.  We  should  distin- 
guish, also,  between  one  disposition  and  ano- 
ther ;  and  become  all  things  to  all  men,  if  by 
any  means  we  may  gain  some.  He  that 
winneth  souls  is  wise.  We  must  therefore 
walk  in  wisdom  towards  them  that  are  with- 
out Wisdom  must  regulate  our  discourse. 
We  must  know  when  to  speak.  What  to 
speak.  How  to  speak — "  A  word  fitly  spoken, 
is  like  apples  of  gold  in  pictures  of  silver." 
We  shall  not  talk  discouragingly  before  those 
that  are  weak  in  the  faith  ;  not  perplex  them 
with  doubtful  disputations.  We  may  give 
strong  meat  to  strong  men ;  but  babes  require 
milk. 

We  may  also  err  in  cases  of  charity.  Since 
we  cannot  relieve  all  the  necessitous,  we 
must  endeavour  to  ascertain  the  most  proper 
objects.  Alms  may  become  immoral  by  en- 
couraging vice,  or  idleness.  Religious  socie- 
ties are  to  be  encouraged  and  supported ;  but 
God  abhors  robbery,  for  a  burnt-offering.  And 
many  an  annual  printed  subscription  robs,  not 
only  the  tradesman,  but  the  poor.  Nothing 
is  to  incapacitate  us  to  succour  the  domestic 
and  personal  distress  which  Providence  itself 
brings  immediately  before  us ;  and  by  which 
some  sublimely  pass,  to  attend  public  meet- 
ings. "  Whoso  hath  this  world's  good,  and 
seeth  his  brother  have  need,  and  shutteth  up 
his  bowels  of  compassion  from  him,  how 
dwelleth  the  love  of  God  in  him  1" 

These  are  not  all  the  instances  in  which 
our  love  is  to  abound  hi  knowledge  and  in  all 
judgment  But  these  are  sufficient  to  show 
us,  that  wisdom  is  profitable  to  direct  Where- 
fore let  us  not  be  unwise,  but  understanding 
what  the  will  of  the  Lord  is.  Let  us  cultf- 
rate  our  minds.  Let  us  faithfully  review 
our  own  conduct;  and  see  where  we  have 
been  mistaken.  Let  us  keep  observation 
alive  and  awake.  Let  us  walk  with  wise 
men.  Let  us  be  familiar  with  the  Holy 
Scriptures,  which  can  furnish  us  throughly 
unto  all  good  works.  Let  us  often  read  and 
2X 


study  the  Proverbs  of  Soiornon.  Let  us  con- 
stantly keep  in  view,  the  life  of  Jesus,  who 
dealt  prudently ;  and  so  was  exalted,  and  ex- 
tolled, and  was  very  high.  Above  all,  let  us 
seek  the  Spirit  of  Truth--"  If  any  of  you  Wk 
wisdom,  let  him  ask  of  God,  that  giveth  to  all 
men  liberally,  and  upbraideth  not ;  and  it  shall 
be  given  him." 


DECEMBER  14. 
"  /  will  say  unto  God,  Do  not  ccnaemn  me. 
Job  x.  2. 
He  could  have  resolved  on  nothing  better 
in   his  affliction,  than  betaking  himself  to 
God.    It  was  turning  to  him  that  smote  him ; 
and  resembling  the  child,  who,  when  cor- 
rected by  the  mother,  always  clings  to  her 
knee.     We  are  too  fond  of  taking  our  com- 
plaints to  men — but 

"  Were  half  the  breath  thus  vainly  spent. 
To  Heaven  in  supplication  sent ; 
Our  cheerful  cry  would  oftener  be— 
Hear  what  the  Lord  hath  done  for  me!" 

If  I  weep,  says  Job,  "  mine  eye  poureth  out 
tears  unto  God :"  and  if  I  speak,  "  I  will  say 
unto  God" — 

But  what  does  he  say!  "Do  not  con- 
demn me."  Now  there  was  no  real  groi  nd 
for  this  fear.  There  is  no  condemnation  to 
them  that  are  in  Christ  Jesus.  Their  sins, 
once  pardoned,  if  sought  for,  shall  never  be 
found.  And  their  afflictions,  however  dis- 
tressing, have  nothing  penal  in  them ;  they 
are  only  like  the  fire  to  the  gold,  and  pruning 
to  the  vine,  ana  medicine  to  the  patient,  and 
correction  to  the  child.  We  are  chastened 
of  the  Lord,  that  we  may  not  be  condemned 
with  the  world. 

But  the  language  implies,  that  he  knew 
God  could  charge  him  with  guilt  enough  to 
condemn  him,  if  he  should  deal  with  him  af- 
ter his  desert  And  every  child  of  God  feels 
this.  In  reviewing  even  the  most  innocent 
periods  of  his  life,  and  the  devoutest  ser- 
vices in  which  he  was  ever  engaged,  he  ex- 
claims, "  Enter  not  into  judgment  with  thy 
servant  O  Lord:  for  in  thy  sight  shall  no 
flesh  living  be  justified." 

It  shows  us  also,  that  a  child  of  God  is 
prone  to  fear  the  displeasure  of  God  in  his  af- 
flictions. The  people  of  the  world,  as  we 
see  in  the  case  of  the  Barbarians,  with  legard 
to  Paul's  viper;  and  the  caution  of  our  Lord, 
with  regard  to  the  men  on  whom  the  tower 
of  Siloam  fell ;  deem  their  fellow-creatures 
sinners,  because  they  suffer  such  things.  And 
though  we  are  much  more  disposed  to  judge 
others  by  this  erroneous  rule  than  ourselves; 
there  is  something  in  calamity,  says  Madame 
de  Stael,  that  tends  to  make  all  minds  su- 
perstitious. We  would  rather  say,  that  tends 
to  revive  the  remembrance  of  a  Moral  Provi- 
dence, and  the  belief  of  a  connexion  be- 
tween sin  and  punishment      And  this  is 


346 


DECEMBER  15. 


more  the  case  when  afflictions  are  sudden, 
and  unlooked  for,  and  great,  and  repeated,  or 
have  any  thing  that  looks  peculiar  in  the  m. 
And  even  good  minds  have  not  been  able  al- 
ways to  resist  such  imprtssions  and  conclu- 
sions. Gideon  said,  "  If  the  Lord  be  with  us, 
why  then  is  all  this  evil  befallen  us  1"  And 
the  pious  widow  of  Zarephath,  upon  the  loss 
of  her  child,  "  said  unto  Elijah,  What  have  I 
to  do  with  thee,  O  thou  man  of  God  ?  art  thou 
come  unto  me  to  call  my  sin  to  remembrance, 
and  to  slay  rny  son  f  The  poet  tells  us,  and 
very  truly,  •'  Behind  a  frowning  providence, 
he  hides  a  smiling  face :"  but  he  does  hide  it 
The  frown  is  visible  enough — sense  can  see 
this;  but  the  smile  can  only  be  apprehended 
by  faith : — and  whose  faith  is  always  in  exer- 
cise"? 

We  may  also  remark,  that  gracious  souls 
deprecate  nothing  so  much  as  censure  from 
God.  Therefore  they  say  unto  God,  "  Do 
not  condemn  me.  To  any  thing  else  I  bow. 
But  I  cannot  bear  exclusion  from  thee. 
Whom  have  I  in  heaven  but  thee !  and  there 
is  none  on  earth  I  desire  besides  thee.  Thy 
lovingkindness  is  better  than  life.  In  thy 
presence  all  my  happiness  is  placed.  Use 
the  rod  of  a  father ;  but  let  me  not  feel  the 
sentence  of  the  judge.  Correct  me;  but  do 
not  abandon  me.  Cast  me  not  away  from 
thy  presence,  and  take  not  thy  Holy  Spirit 
from  me." 

Nothing  can  relieve  the  gloom  of  a  follower 
of  God,  but  the  light  of  his  countenance. 
Nothing  can  make  melody  in  his  troubled 
conscience,  but  the  sound,  Go  in  peace ;  thy 
sins  be  forgiven  thee.  O  seek  such  an  assur- 
ance of  divine  favour  before  the  evil  days 
come,  wherein  you  will  say,  we  have  no  plea- 
sure in  them !  If  trouble — and  man  is  born 
to  it  as  the  sparks  fly  upward :  if  trouble — 
and  you  are  not  for  a  moment  secure,  should 
fall  upon  you  before  you  have  a  good  hope, 
through  grace,  that  God  is  pacified  towards 
you  ;  your  condition  will  be  the  most  pitiable. 
You  must  either  stupify  the  mind  with  Satan's 
opiates,  or  faint  in  the  day  of  adversity. 

And  let  those  who  have  it,  preserve  and 
cherish  this  sense  of  divine  favour  and  accept- 
ance. Beware  of  grieving  the  Holy  Spirit 
of  God:  Beware,  not  only  of  sin ;  but  of  the 
world.  Beware  of  sloth  and  sleep.  Chris- 
tian slept,  and  lost  his  roll  out  of  his  bosom. 
And  while  Saul  slept,  he  was  deprived  of  his 
spear  and  his  cruse.  When  trouble  comes, 
you  should  not  have  to  seek  what,  above  all 
things,  you  want  immediately  to  use.  With- 
out his  smiles,  even  in  prosperity,  your  com- 
forts will  not  cheer  you ;  but  in  adversity, 
without  his  approbation,  how  heavily  will 
every  stroke  fall !  and  how  deeply  will  every 
wound  be  felt ! 

Let  me  know  always  that  he  is  near  that 
justifieth  me ;  that  all  is  well  with  my  soul 
and  for  eternity ;  that  he  will  support  me  un- 


der my  burden ;  that  though  he  afflicts  me, 
he  loves  me ;  and  afflicts  me  because  he  lovea 
me.  And  I  will  say,  "  Here  I  am,  let  him 
do  what  seemeth  him  good." 


DECEMBER  15. 

"  The  Lamb  -which  is  in  the  midst  of  the  throne 
shall  feed  them." — Rev.  vii.  17. 

The  Lamb.  This  is  an  appellation  given 
the  Lord  Jesus,  for  two  reasons — The  one  al- 
luding to  his  personal  qualities ;  such  as  pu- 
rity, innocency,  gentleness,  meekness,  pa- 
tience ;  for  he  was  led  as  a  lamb  to  the  slaugh- 
ter. The  other,  in  reference  to  the  design 
of  his  death.  Abel  offered  to  God  a  firstling 
of  the  flock.  Familiar  with  the  use  of  such 
a  victim,  Isaac  asked,  "  Where  is  the  lamb 
for  a  burnt-offering]"  Under  the  Law,  a  lamb 
was  offered  every  morning  and  every  eve- 
ning ;  and  on  the  Sabbath-day,  two  were  of- 
fered in  the  morning,  and  two  in  the  evening. 
There  was  also  the  Paschal  lamb,  whose 
blood  was  sprinkled,  and  whose  flesh  was 
eaten,  at  the  deliverance  of  the  Jews  from 
the  destroying  angels.  And  "  Christ,  our 
passover,"  says  Paul,  "  is  sacrificed  for  us." 
And  John  cried,  "  Behold  the  Lamb  of  God, 
that  taketh  away  the  sin  of  the  world  !"  And 
it  is  worthy  of  our  observation,  that  the  name 
is  applied  to  him,  not  only  in  his  abasement, 
but  in  his  exaltation  ;  and  that,  no  less  than 
twenty-eight  times,  is  he  called  the  Lamb, 
in  this  Book  of  the  Revelation ! 

His  glory  is  much  spoken  of  in  the  Scrip- 
ture, but  never  in  stronger  language  than 
here ;  "  The  Lamb  which  is  in  the  midst  of 
the  throne" — a  station  of  dignity,  dominion, 
government,  full  supremacy.  Surely,  if  the 
sacred  writers  intended  to  intimate,  that  he 
was  a  mere  creature  only,  they  have  ex- 
pressed themselves  in  a  manner  very  un- 
guarded and  ensnaring — Well ;  there  he  is— - 
not  only  near  the  throne — but  in  it — and  in 
the  midst  of  it ;  in  spite  of  all  opposition — 
Let  his  enemies  tremble,  and  beware.  They 
may  make  war  with  the  Lamb ;  but  the  Lamb 
will  overcome  them :  for  he  is  King  of  kings, 
and  Lord  of  lords.  But  let  his  followers 
boldly  profess  him.  Why  should  they  be 
ashamed  of  a  leader  that  is  in  the  midst  of 
the  throne  1  And  why  do  they  not  rejoice 
in  his  salvation  ?  Surely  they  must,  if  they 
love  him,  for  love  always  exults  in  the  pros- 
perity of  its  object.  Surely  every  feeling  of 
their  heart  must  prompt  the  desire;  "and 
blessed  be  his  glorious  name  for  ever ;  and 
let  the  whole  earth  be  filled  with  his  glory." 
Well ;  there  he  is,  in  the  possession  of  all 
power  in  heaven  and  in  earth,  able  to  save 
them ;  to  preserve  them ;  to  make  all  tilings 
work  together  for  their  good. 

And  as  is  his  greatness,  so  is  his  condescen- 
sion and  kindness.  The  Lamb  that  is  in  the 
midst  of  the  throne  "  shall  feed  them  "    The 


DECEMBER  16. 


£47 


imagery  is  pastoral.  His  people  are  held  forth 
as  sheep ;  and  he  performs  the  office  of  a 
shepherd.  His  concern  with  them  begins 
here.  He  seeks  after  them  when  lost;  he 
brings  them  to  his  fold;  he  furnishes  them 
with  supplies.  They  can  rely  on  the  exten- 
siveness  of  his  care,  and  the  com  .nuance  of 
it ;  and  may  individually  say,  "  Tne  Lord  is 
my  shepherd :  I  shall  not  want — 

'  While  be  affords  his  aid, 
I  cannot  yield  to  fear: 
Though  I  should  walk  through  Death's  dam  shade. 
My  Shepherd  's  with  me  there.'  " 

Nor  is  this  all.  When  they  shall  come  out 
of  great  tribulation ;  and  have  washed  their 
robes,  and  made  them  white  in  the  blood  of 
the  Lamb — when  they  shall  be  before  the 
throne,  and  serve  him  day  arid  night  in  his 
temple — then — even  then,  he  shall  feed  them 
not,  as  now.,  by  ministers  and  ordinances;  but 
immediately — not,  as  now,  in  the  wilderness; 
but  in  the  heavenly  Canaan — not,  as  now, 
surrounded  with  enemies ;  but  where  all  shall 
be  quietness  and  assurance  for  ever — The 
Lamb  shall  feed  them.  He  shall  be  the  dis- 
penser, and  the  source  of  their  happiness.  It 
will  flow  from  his  presence  and  communica- 
tions— Therefore,  Paul  desired  to  depart,  to 
be  with  Christ,  which  was  far  better — "  He 
that  sitteth  on  the  throne  shall  dxcell  among 
them.  They  6hall  hunger  no  more,  neither 
thirst  any  more ;  neither  shall  the  sun  light 
on  them,  nor  any  heat:  for  the  Lamb  which 
is  in  the  midst  of  the  throne  shall  feed 
them,  and  shall  lead  them  unto  living  foun- 
tains of  waters :  and  God  shall  wipe  away  all 
tears  from  their  eyes !" 

This  is  the  representation  of  heaven,  which 
poor  Burns  says,  he  could  never  read,  from  a 
child,  without  tears.  Oh !  let  me  not  admire 
the  description  only,  but  seek  after  the  enjoy- 
ment of  the  blessedness.  The  language  is 
pathetic,  and  the  scenery  is  inviting :  but  is 
the  subject  itself  more  interesting  than 
either?  I  must  be  made  meet  for  the  inherit- 
ance of  the  saints  in  light  I  cannot  hope  to 
attain  hereafter,  what  I  do  not  desire  and  de- 
light in  now.  A  natural  man  may  long  for  a 
heaven  of  release  from  toil  and  pain — Do  I, 
O  my  soul,  prize  a  heaven  of  which  Christ  is 
all  in  all? 


DECEMBER  16. 

uAnd  Jonathan,  SauTs  son,  arose,  and  -went  to 
David  into  the  ioood,  and  strengthened  his 
hand  in  God." — 1  Sam.  xxiii.  16. 

We  here  sec,  in  the  experience  of  David, 
that  the  most  eminent  of  God's  people  may 
need  encouragement  He  was  now  dejected 
and  dismayed.  And  we  learn  from  his  com- 
plaints, in  the  Book  of  Psalms,  that  he  was 
frequently  the  subject  of  depression.  And  to 
which  of  the  saints  recorded  in  the  Scripture 
can  we  turn,  whose  hands  never  hung  down, 


whose  knees  never  trembled?  These,  we  are 
prone  to  consider  as  peculiar  in  their  reli- 
gious attainments ;  but  they  also  were  only 
enlightened  and  sanctified  in  part  They 
also  had  in  them  nature,  as  well  as  grace. 
They  too  were  men  of  like  passions  with  us, 
and  compassed  with  infirmities.  All  those 
perfect  beings  now  before  the  throne,  were 
previously  in  a  vale  of  tears ;  the  spirit  in- 
deed willing,  but  the  flesh  weak;  sometimes 
rejoicing  in  God  their  Saviour;  but  sometimes 
saying,  "I  am  cast  out  of  his  sight" 

In  the  conduct  of  Jonathan,  we  see  the 
duty  of  real  friendship.  A  friend  is  born  for 
adversity :  and'  "  to  him  that  is  afflicted,  pity 
should  be  shown  from  his  friend."  This,  how- 
ever, is  not  always  the  case.  Many  pretend- 
ers fail  when  the  day  of  trial  comes ;  and  he 
who  relied  upon  their  attendance,  and  sym- 
pathy, and  succour,  in  trouble,  finds  his  con- 
fidence, as  Solomon  expresses  it  "like  a 
broken  tooth,  or  a  foot  out  of  joint."  Yet  let 
us  not  say,  in  our  haste,  all  men  are  liars. 
See  Jonathan,  a  young  prince — surrounded 
with  every  indulgence — undertaking,  with- 
out application,  to  repair  to  David  to  see  and 
serve  his  friend  at  the  hazard  of  his  life. 

In  the  relief  derived  from  this  visit,  we 
learn  the  advantage  of  pious  intercourse. 
"  Come,"  said  Jonathan,  "  Come,  David,  re- 
member God's  promise.  Is  it  not  faithful  and 
true?  Think  of  the  anointing  oil  Samuel 
poured  upon  thy  head — Can  this  be  in  vain  .' 
Who  enabled  thee  to  conquer  Goliath  ?  Who 
delivered  thee  from  the  paw  of  the  lion  and 
the  bear?  He  can  turn  the  shadow  of  death 
into  the  morning.  He  saveth,  by  his  right 
hand,  them  that  put  their  trust  in  him,  from 
them  that  rise  up  against  them.  He  keeps 
them  as  the  apple  of  the  eye — Encourage 
thyself  in  the  Lord  thy  God."— The  address 
availed — "He  strengthened  his  hand  in  God." 
We  have  a  similar  instance  in  the  experience 
of  Paul.  He  had  appealed  unto  Caesar,  and 
was  now  approaching  the  scene  of  his  trial ; 
and  his  heart  was  cast  down  within  him :  but 
the  brethren  from  Rome  came  down  as  far  as 
Appii-Forum  to  meet  him:  "whom  when 
Paul  saw,  he  thanked  God,  and  teok  cou- 
rage." "  Two  are  better  than  one ;  because 
they  have  a  good  reward  for  their  labour. 
For  if  they  fall,  the  one  will  lift  up  his  fel- 
low :  but  wo  to  him  that  is  alone  when  he 
falleth ;  for  he  hath  not  another  to  lift  him 
up."  Who,  when  dull,  has  not  found  a  Chris- 
tian visiter  a  quickening  spirit?  "As  iron 
sharpeneth  iron,  so  doth  the  countenance  of 
a  man  his  friend."  Who,  in  sadness  and 
gloom,  has  not  found  refreshment  and  delight 
from  godly  communion  ?  Ointment  and  per- 
fume rejoice  the  heart ;  so  doth  a  man  his 
friend  by  hearty  counsel.  Who,  like  Hagar, 
has  not  sometimes  been  ready  to  expire  with 
thirst  till  some  minister  has  opened  his  e*es, 
and  shown  him  a  well? 


348 


DECEMBER  17. 


And  who  does  not  perceive,  in  the  strange 
circumstances  of  this  consolation,  that  God 
can  never  he  at  a  loss  to  comfort  his  follow- 
ers ?  Ho  knows,  not  only  how  to  deliver  the 
godly  out  of  temptation,  but  to  cheer  them  in 
it.  He  is  called  the  God  of  all  comfort.  Da- 
vid was  now  in  a  state  of  concealment.  Of 
the  few  that  were  with  him,  no  one  perhaps 
knew  the  state  of  his  mind ;  for  good  men, 
from  their  regard  for  the  honour  of  religion, 
are  not  always  at  liberty  to  lay  open  many 
of  their  distressful  feelings.  But  his  God 
knew  what  he  now  suffered ;  and  what  his 
fr;tme  of  mind  required — And  what  was  the 
instrument  he  employed?  Jonathan:  "Saul's 
son,"  as  it  is  added — and  wisely  added.  The 
son  of  David's  bitterest  foe.  The  son,  too,  that 
was  interested  in  David's  destruction.  He 
was  the  heir-apparent ;  and  he  comforts  the 
man  who  was  going  to  fill  a  throne,  which, 
by  the  law  of  succession,  belonged  to  him- 
self '{  How  wonderful  was  this!  How  obvi- 
ously the  work  of  God !  All  hearts  are  in  his 
hand,  and  he  can  turn  them  as  he  pleases.  It 
is  he  that  gives  us  favour  in  the  eyes  of 
others;  and  he  can  raise  us  up  helpers  and 
friends  as  unlikely  to  aid  us,  as  the  ravens 
were  to  feed  Elijah. — Many  a  situation  also, 
the  most  improbable,  has  been  made,  by  his 
communications,  none  other  but  the  house  of 
God  and  the  gate  of  heaven ;  and,  filled  with 
surprise,  we  have  exclaimed  with  Jacob, 
"Surely  God  is  in  this  place,  and  I  knew  it 
not!"  When  are  we  inaccessible  to  him! 
"From  the  end  of  the  earth,"  said  David, 
"  will  I  cry  unto  thee  when  my  heart  is  over- 
whelmed." And  no  wonder ;  he  remembered 
that  Jonathan,  Saul's  son,  arose,  and  came  to 
him  into  the  wood,  and  strengthened  his  hand 
in  God.  Did  he  never  come  to  you  in  a  simi- 
lar condition  ?  "  They  shall  dwell  safely  in 
the  wilderness,  and  sleep  in  the  woods."  "  I 
will  allure  her,  and  bring  her  into  the  wil- 
derness, and  speak  comfortably  unto  her.  And 
I  will  give  her  her  vineyards  from  thence ; 
«.nd  the  valley  of  Achor  for  a  door  of  hope." 


DECEMBER  17. 

"  And  a  certain  Scribe  came,  and  said  unto 
him,  Master,  J  -will  follow  thee  -whithersoever 
thou  goest.  And  Jesus  saith  unto  him.  The 
foxes  have  holes,  and  the  birds  of  the  air 
have  nests ;  but  the  Son  of  man  hath  not 
•where  to  lay  his  head." — Matt.  via.  19,  20. 

The  God  of  this  world  deludes  his  follow- 
ers. He  conceals  from  them  every  difficulty 
and  danger  to  which  they  are  exposed  in  his 
service ;  and  raises  in  them  expectations 
which  he  knows  will  never  be  fulfilled.  Like 
♦Jael,  he  welcomes  in,  and  spreads  the  couch, 
and  brings  forth  butter  in  a  lordly  dish — but 
keeps  out  of  sight  the  hammer  and  the  nails. 
Take  a  man,  whose  object  is  to  gain  a  name, 


to  become  a  leader,  *ad  to  draw  away  disci- 
ples after  him  :  he  courts  popularity  ;  he  flat- 
ters; he  employs  any  means;  and  he  accom- 
modates himself  to  every  disposition,  as  far 
as  he  can,  without  risking  discovery.  But  it 
was  far  otherwise  with  the  founder  of  Chris- 
tianity. His  character  was  as  original  as  it 
was  excellent.  His  kingdom  was  not  of  this 
world.  His  professed  object  was,  to  instruct, 
and  save,  and  bless ;  and  no  selfish  aim  Wto 
hidden  under  it.  He  showed,  in  his  own 
person,  how  little  his  followers  were  to  mind 
earthly  things ;  and,  in  dealing  with  those 
who  came  to  him,  we  see  that  it  was  not  his 
concern  to  draw  unprincipled  crowds  into  his 
train.  He  would  form  a  peculiar  people, 
who  should  be  actuated  by  the  noblest  con- 
victions and  purposes.  He,  therefore,  in 
order  to  discriminate,  applied  a  test.  He 
warned  them  to  sit  down  first  and  count  the 
cost;  and  assured  them  at  once,  that  if  any 
man  would  be  his  disciple,  he  must  deny  him- 
self, and  take  up  his  cross,  and  forsake  all 
that  he  had.       r 

— Our  Lord  now  "saw  great  multitudes 
about  him ;"  so  that  "  he  gave  commandment 
to  depart  unto  the  other  side."  But  as,  in 
the  midst  of  all  these,  he  was  stepping  to- 
wards the  ship,  "  a  certain  Scribe  came,  and 
said  unto  him,  Master,  I  will  follow  thee 
whithersoever  thou  goest."  A  noble  resolu- 
tion, if  it  had  been  from  a  good  motive.  But 
he  apprehended  our  Saviour  to  be  a  temporal 
Messiah,  who,  as  he  appeared  able,  from  his 
miracle,  to  carry  every  thing  before  him, 
would  soon  have  promotions  at  his  disposal ; 
and  he  hoped  to  gain  some  of  the  loaves  and 
fishes.  Our  Lord  well  knew  his  thoughts; 
and  said  unto  him,  "  The  foxes  have  holes, 
and  the  birds  of  the  air  have  nvsts ;  but  the 
Son  of  man  hath  not  where  to  Ly  his  head — 
What  say  you  now?"  It  is  easy  to  deter- 
mine what  would  have  been  his  reply,  if  he 
had  been  sincere  and  earnest  in  his  applica- 
tion. "  O  Lord,  I  come,  not  to  prescribe,  but 
to  resign  myself  entirely  to  thee.  Every 
thing  appears  to  me  less  than  nothing  and 
vanity,  compared  with  the  salvation  of  my 
soul ;  and,  if  by  any  means,  I  can  attain  it,  I 
shall  be  satisfied.  Whatever,  dear  and  use- 
ful as  I  have  deemed  it,  I  cannot  retain  in 
following  thee,  I  cheerfully  give  up.  All  1 
fear  is,  separation  from  thyself— Entreat  me 
not  to  leave  thee,  nor  to  return  from  fol- 
lowing after  thee — Lord,  I  will  follow  thee  to 
prison  and  to  death."  But,  alas!  his  mean 
and  mercenary  temper  was  now  detected. 
We  hear  no  more  of  him ;  he  left  him,  having 
loved  this  present  world. 

But  the  narrative  is  recorded  for  our  ad- 
monition :  and  the  fact,  which  by  way  of  trial 
our  Saviour  addressed  to  this  pretender,  is 
worthy  of  our  attention.  It  is  very  affecting 
and  instructive  —It  is  the  indigence  of  Jesus 
appearing  in  the  home'essness  of  his  condi 


DECEMBER  18. 


349 


tion.  This,  as  a  part,  is  put  for  the  whole  of 
his  abasement:  and  it  is  held  forth  enhanced 
by  contrast.  The  inferior  creatures  have 
dwellings  convenient  for  them,  in  which  they 
secure  themselves,  and  enjoy  repose,  and 
breed  up  their  young1.  Some  of  these,  man 
takes  as  inmates  under  his  own  roof:  such 
arc  the  faithful  dog,  and  the  feathered  songs- 
ter in  the  cage.  He  furnishes  also  shelter  as 
well  as  provender,  for  his  cattle.  But  ani- 
mals that  live  at  large  have  also  accommoda- 
tions suited  to  their  kinds.  "  Foxes  have 
holes."  "  The  young  lions  gather  themselves 
together,  and  lay  them  down  in  their  dens." 
"  The  high  hills  are  a  refuge  for  the  goats, 
and  the  rocks  for  the  conies."  "  The  spider 
taketh  hold  with  her  hand,  and  is  in  kings' 
palaces."  "  The  birds  of  the  air  have  nests." 
"  The  eagle  mounts  up,  and"  in  rocks  inac- 
cessible, "  maketh  her  nest  on  high."  "  Ab 
for  the  stork,  the  fir-trees  are  her  house." 
Some  build  on  the  ground;  some  in  dense 
thickets ;  some  in  boughs,  depending  over  the 
flood ;  some  in  isles,  secured  by  water.  Some 
repair  to  the  habitations  of  men :  there  the 
sparrow  finds  a  house,  and  the  swallow  a  nest 
for  herself,  where  she  may  lay  her  young. 
And  who,  in  all  this,  can  help  admiring  the 
wisdom  and  kindness  of  Providence]  His 
tender  mercies  are  over  all  his  works.  As  he 
made  all,  so  he  careth  for  them.  He  giveth 
them  their  meat  in  due  season.  He  furnishes 
them  with  their  powers  of  defence,  or  flight ; 
and  actuates  the  skill  they  display  in  all  their 
surprising  economies.  And  will  he  disregard 
his  rational  offspring]  He  teacheth  them 
more  than  the  beasts  of  the  earth,  and  maketh 
them  wiser  than  the  fowls  of  the  air.  There 
is  a  spirit  in  man,  and  the  inspiration  of  the 
Almighty  giveth  him  understanding.  How 
superior  is  reason  to  instinct !  How  bound- 
less in  improvement  is  human  ingenuity ! 
What  abodes  has  it  provided  for  us!  And 
with  what  conveniences,  comforts,  pleasures, 
has  it  replenished  them !  From  hence  springs 
me  idea  of  home.  We  cleave  to  a  place 
where  we  received  our  birth,  passed  the  days 
of  infancy,  indulged  in  the  sports  of  youth ; 
where  sleep  has  refreshed  our  wearied  bodies ; 
and  where  we  have  smiled  at  the  descending 
storm,  and  the  piercing  cold. 

" Home  is 

The  loved  retreat  of  peace  and  plenty ;  where, 

Supporting  and  supported,  polish'd  friends 

And  dear  relations  meet,  and  mingle  into  bliss." 

Well  may  the  same  poet  represent  the  man 
returning  at  eve,  buried  in  the  drifted  snow, 
as  "  stung  with  the  thoughts  of  home." 

A  homeless  condition,  therefore,  is  the 
most  pitiable.  And  was  this  the  condition  of 
the  Lord  Jesus]  Not  absolutely.  Durino- 
his  private  life  he  lived  with  Joseph  and 
Mary,  at  Nazareth.  And  after  he  entered  on 
his  public  ministry,  he  had  friends,  who, 
like  Martha,  gladly  afforded  him  the  accom- 
30 


modations  of  their  own  dwellings.  But  these 
advantages  were  occasional ;  and  were  of  the 
nature  of  hospitality.  He  never  possessed  a 
habitation  or  an  apartment  he  could  call  his 
own.  He  was  born  in  another  man's  house ; 
and  this  was  a  stable  ;  and  he  was  laid  in  n 
manger.  How  often,  when  my  children  were 
about  me,  have  I  said,  while  viewing  my 
sleeping  babe — 

"  How  much  better  thou  art  attended 

Than  the  Son  of  God  could  be, 

When  from  heaven  he  descended, 

And  became  a  child  like  thee  ! 

"  Soft  and  easy  is  thy  cradle — 

Coarse  and  hard  the  Saviour  lay, 
When  his  birth-place  was  a  stable, 
And  his  softest  bed  was  hay  1" 

How  soon  was  he  driven  an  infant  exile  into 
Egypt!  Widows  ministered  to  him  of  their 
substance.  Wearied  with  his  journey,  he  sat 
on  the  well,  and  said  to  the  woman,  Give  me 
to  drink.  A  fish  furnished  him  with  money 
to  pay  the  temple  tribute.  One  night  he 
slept  in  a  fishing-boat.  Another  ho  continued 
all  night  in  prayer  in  a  mountain.  We  read 
only  once  of  his  riding,  though  he  went  about 
doing  good ;  and  this  was  upon  a  borrowed 
ass,  and  a  colt  the  foal  of  an  ass.  He  partook 
of  the  last  passover  in  a  borrowed  chamber  : 
he  was  wrapped,  in  linen  not  his  own,  when 
taken  down  from  the  Cross :  and  was  buried 
in  another  man's  garden,  and  another  man's 
tomb !    What  does  all  this  teach  us 1 


DECEMBER  18. 
"  And  Jesus  saith  unto  him,  The  foxes  have 
holes,  and  the  birds  of  the  air  have  nests  ; 
but  the  Son  of  man  hath  not  where  to  lay  hit 
head"— Matt  viii.  20. 

The  fact  is  affecting ;  but  is  it  not  instruc- 
tive too] 

We  may  take  from  it  a  standard  by  which 
to  judge  of  the  age  and  country  in  which  he 
appeared.  Nothing  reflects  more  upon  a  peo- 
ple, than  suffering  characters,  distinguished 
by  the  greatest  goodness  and  usefulness,  to 
want  It  will  always  be  a  reproach  to  the 
Corinthian  converts  that  they  allowed  such  a 
man  as  Paul,  while  preaching  and  working 
miracles  among  them,  to  work  night  and 
day  at  tent-making.  But  we  love  s»nd  com- 
mend the  Philippians,  who  once  and  again, 
when  he  was  in  Thessalonica,  sent  to  hia 
necessity.  Surely  we  should  have  said,  men 
will  reverence  God's  Son.  At  his  coming 
nobles  and  princes  will  offer  their  mansions 
and  palaces.  What  preparations  are  made  to 
receive  a  superior !  Yet  the  honour  of  the 
visit  is  deemed  a  recompense  for  the  trouble 
and  expense.  But  he  was  in  the  world,  and 
the  world  was  made  by  him,  and  the  world 
knew  him  not  He  came  to  his  own,  and  hia 
own  received  him  not  What  is  man  ]  Let 
Judaea  furnish  an  answer.  See  the  Lord  ol 
all:  the  friend  of  misery;  possessed  of  ever* 


350 


DECEMBER  19. 


moral  perfection ;  the  image  of  the  invisible 
God ;  yet  not  having  "  where  to  lay  his  head !" 
But  is  human  nature  the  same  now  ]  Some 
censure  others,  and  think  well  of  themselves 
merely  because  they  have  not  been  tried  by 
the  same  circumstances.  "  Oh !  had  we  been 
living  there,  he  should  not  have  been  desti- 
tute of  any  accommodation  we  could  have 
yielded  him."  Yet  you  follow  the  multitude ; 
and  the  reproach  of  a  name  will  keep  you 
from  owning  his  truth  ;  and  you  are  backward 
in  giving  in  the  support  of  his  cause.  But, 
by  the  disposition  which  you  exercise  towards 
his  Gospel,  and  house,  and  ministers,  and 
members,  he  judges  of  his  attachment  or  in- 
difference to  himself — He  that  receiveth  you, 
receiveth  me — Inasmuch  as  ye  did  it  not  to 
one  of  the  least  of  these  my  brethren,  ye  did 
it  not  to  me — Depart 

Pause,  and  admire  the  grace  of  our  Lord 
Jesus  Christ;  how  that  though  he  was  rich, 
yet  for  our  sakes  he  became  poor,  that  we 
thn  ugh  his  poverty  might  be  rich.  Do  not 
imagine  that  he  did  not  feel  his  condition. 
He  was  really  a  partaker  of  flesh  and  blood ; 
and  knew  the  sensations  of  hunger,  and  wea- 
riness, and  cold,  as  well  as  any  other  man. 
But  the  conveniences  and  comforts  which  he 
required,  he  often  found  not.  Think  of  his 
preaching  and  traveling  all  the  livelong  day ; 
and  at  night  not  having  where  to  lay  his 
head !  The  sensibility  of  his  condition  was 
enhanced  by  his  former  state  of  dignity  and 
enjoyment.  We  are  therefore  more  affected 
when  we  see  a  prince  reduced,  than  when  we 
behold  an  individual  suffering  who  was  al- 
ways indigent  Jesus  was  higher  than  the 
kings  of  the  earth,  and  had  given  them  all 
their  thrones.  Heaven  had  been  his  dwelling 
place :  and  all  the  angels  his  attendants ;  and 
adorers  too.  What  condescension  was  here ! 
Let  us  remember  that  he  made  himself  of  no 
reputation,  and  took  upon  him  the  form  of  a 
servant.  There  was  no  compulsion :  it  was 
all  voluntary :  not  for  himself,  but  for  us.  And 
did  we  deserve  such  an  interposition ;  such 
an  expensiveness  of  sacrifice  for  our  comfort ! 
We  were  viler  than  the  earth ;  we  were  ene- 
mies by  wicked  works.  Yet  he  never  re- 
pented of  his  engagement;  but  said,  as  he 
was  entering  all  this  abasement,  Lo !  I  come ! 
I  delight  to  do  thy  will !  And  as  his  agony 
approached,  he  said,  "  I  have  a  baptism  to  be 
baptized  with ;  and  how  am  I  straitened  till 
it  be  accomplished !"  It  was  therefore,  as  the 
Apostle  calls  it,  Grace  ;  grace  the  most  free 
and  unparalleled.  And  shall  not  this  love, 
which  passeth  knowledge,  fix  our  minds,  and 
fill  our  hearts]  Where  is  our  gratitude,  un- 
less we  are  willing  to  deny  ourselves  for  him, 
and  to  walk  worthy  of  such  a  divine  benefac- 
tor unto  all  well-pleasing'!  The  lower  he 
descended-  to  save  me,  the  higher  shall  he 
rise  in  my  esteem  for  ever.  He  is  alwiys, 
and  altogether  lovely ;  but  never  so  adorable 


as  when  his  face  is  marred  more  than  any 
man's;  and  he  has  not  where  to  lay  his  head. 

Let  us  also  learn  not  to  judge  of  worth  by 
external  advantages.  True  greatness  is  per- 
sonal ;  and  does  not  depend  on  power,  titles, 
or  wealth.  Is  a  man  the  more  valued  of  God 
because  he  has  a  larger  field  or  a  longer 
purse  than  his  neighbour'!  Does  it  give  him 
more  virtue  or  understanding'!  A  fool,  a 
child  of  the  devil,  may  be  set  on  the  high 
places  of  the  earth ;  while  the  Apostles  were 
hungry  and  naked ;  and  the  Son  of  God  had  not 
where  to  lay  his  head.  While  we  view  him 
who  is  higher  than  the  heavens  in  such  an 
estate,  let  us  learn  the  vanity  of  worldly  dis- 
tinctions. Let  us  see  how  absurd  it  is  to  be 
vain  of  a  fine  house,  and  splendid  furniture, 
or  any  of  the  meanness  of  the  pride  of  life. 
Let  us  despise  ourselves,  if  we  have  esteemed 
a  man  the  more  for  the  gold  ring  and  gay 
clothing ;  or  regarded  the  poor  the  less,  be- 
cause he  is  poor :  and  remember,  that  if  we 
had  lived  in  Judaea,  we  should  have  courted 
Pontius  Pilate,  and  shunned  Jesus  Christ 

Let  the  Lord's  poor  take  this  truth,  and 
apply  it,  to  produce  resignation  under  the 
privations  of  life.  You  talk  of  penury ;  but  he 
was  poor.  You  have  many  a  comfort  you  can 
call  your  own ;  but  he  had  not  a  place  where 
to  lay  his  head.  But  allowing  that  your  trials 
were  much  greater  than  they  are ;  remem- 
ber, this  is  not  your  rest,  and  you  are  rich  in 
faith,  and  have  the  honour  of  conformity  to 
the  Lord  Jesus.  You  only  know. the  fellow- 
ship of  his  sufferings.  Is  it  not  enough  tha* 
the  servant  be  as  his  Master,  and  the  disci- 
pie  as  his  Lord  1  Can  the  common  soldier 
complain  when  he  sees  the  commander-in- 
chief  sharing  the  same  hsvdships  with  him- 
self! 

Let  it  lead  us  to  rejoice  in  the  Saviour's 
present  condition.  He  that  descended  is  the 
same  also  that  ascended.  He  who  was  crown- 
ed with  thorns  is  crowned  with  glory  and 
honour.  He  who  had  not  where  to  lay  hi^ 
head  has  all  power  in  heaven  and  in  earthr 
How  delightful  is  this  assurance  to  those  who 
love  him  !  for  love  glories  in  the  exaltation  of 
its  object.  It  is  also  interesting  to  their 
hopes.  They  are  one  with  him.  And  because 
he  lives  they  shall  live  also. 


DECEMBER  19. 
"  /  -will  make  mention  of  Rahab  and  Babylon 
to  them  that  know  me  :  behold  Philistia,  and 
Tyre,  -with  Ethiopia;  thin  man  ivas  born 
there.  And  of  Zion  it  shall  be  said,  This  ana 
that  man  was  born  in  her." — Psalm  lxxxvii. 
4,  5. 

The  Jews,  partly  from  their  ignorance  and 
partly  from  their  aversion  to  Christianity, 
strangely  pervert  this  passage.  They  contend 
that  it  is  designed  to  intimate  that  while  other 
places  would  produce  only  now  and  then  • 


DECEMBER  20. 


3bl 


man  of  note,  Jerusalem  should  abound  with 
all  kinds  of  illustrious  characters.  But  the 
meaning  is  this.  Zion,  in  whose  name  the 
writer  speaks,  is  foretelling  the  vocation  of 
the  Gentiles;  and  viewing  with  ecstasy  the 
accessions  that  should  be  made  to  her  of  such 
as  should  be  saved. 

Observe  to  whom  she  addresses  the  intel- 
ligence— "  I  will  make  mention  to  them  that 
know  me."  That  is,  to  her  friends  and  ac- 
quaintances. To  such  it  is  natural  for  us  to 
divulge'  any  thing  that  is  interesting  and  de- 
lightful ;  as  they  are  likely  to  receive  it  with- 
out envy,  and  to  partake  of  the  pleasure.  In 
the  parable,  the  shepherd  having  succeeded 
in  his  search,  not  only  rejoices  himself,  but 
when  he  cometh  home,  calls  together  his 
neighbours  and  friends,  saying  unto  them, 
Rejoice  with  me,  for  I  have  found  my  sheep 
which  was  lost.  The  Church  well  knew  the 
mind  of  the  godly,  that  they  would  not  only 
understand  such  news,  but  that  it  would  be 
to  them  like  cold  water  to  a  thirsty  soul,  or 
as  life  from  the  dead.  Thus,  in  the  Acts, 
when  the  brethren  were  informed  of  the  ex- 
tension of  the  Gospel  to  the  Gentiles — "they 
glorified  God,  saying,  Then  hath  God  also  to 
the  Gentiles  granted  repentance  unto  life." 

Observe  the  places  from  which  these  ad- 
ditions should  come.  "  I  will  make  mention 
to  them  that  know  me  of  Rahab  and  Baby- 
lon :  behold  Philistia,  and  Tyre,  with  Ethio- 
pia." These  are  parts  put  for  the  whole  of 
the  Gentile  world ;  and  they  are  very  striking- 
ly put.  For  all  these  had  been  strangers  or 
enemies.  Some  of  them  had  been  her  bitter- 
est persecutors,  and  vilest  oppressors.  They 
were  all  at  this  time  lying  in  wickedness, 
enveloped  in  ignorance,  and  enslaved  to 
idolatry.  But  they  should  cast  away  their 
idols ;  and,  beholding  the  glory  of  the  Church, 
abandon  their  enmity,  and  take  hold  of  the 
skirt  of  him  that  is  a  Jew,  saying,  We  will 
go  with  you,  for  we  have  heard  that  God  is 
with  you.  One  should  say,  I  am  the  Lord's ; 
and  another  should  call  himself  by  the  name 
of  Jacob ;  and  another  should  subscribe  with 
his  hand  unto  the  Lord,  and  surname  himself 
by  the  name  of  Israel. 

Mark  the  change  they  should  experience. 
"  This  man  was  born  there.  And  of  Zion  it 
shall  be  said,  This  and  that  man  was  born 
there."  They  were  born,  naturally,  in 
Egypt,  Philistia,  Tyre,  and  Babylon:  but 
they  were  to  be  born,  morally,  in" Zion;  by 
the  Word  and  Spirit  of  God.  They  should 
become  new  creatures — They  should  undergo 
such  a  conversion  in  their  minds,  and  hearts, 
and  lives,  as  should  constitute  a  new  birth. 
For  every  subject  of  divine  grace  is  "  born 
again."  And  this  is  properly  the  date  of  our 
existence.  We  have  not  lived  a  moment 
longer  than  we  have  lived  "  the  life  of  God." 
*  Ye  must  be  born  again." 
By  this,  therefore,  we  are  to  judge  whether 


we  are  children  of  Zion,  and  may  rejoice  in 
her  King.  If  we  have  experienced  this 
change,  we  are  written  among  the  living  in 
Jerusalem.  We  are  enrolled;  and  though 
once  aliens  from  the  commonwealth  of  Israel, 
we  shall  be  regarded  as  citizens,  and  have 
all  the  honour  and  advantage  of  natives : 
"The  Lord  shall  count,  when  he  writeth  up 
the  people,  that  this  man  was  born  there." 

It  was  formerly  deemed  a  most  enviable 
privilege  to  be  free  of  some  royal  and  dis- 
tinguished city.  But  what  was  a  citizen  of 
Babylon,  or  of  Rome,  compared  with  a 
denizen  of  Mount  Zion,  the  city  of  the  living 
God,  the  heavenly  Jerusalem!  Yea,  were 
you  an  apostle,  considered  only  officially, 
could  you  prophesy,  and  work  miracles,  and 
raise  the  dead ;  and  the  Saviour  met  you, 
elated  with  your  endowments,  he  would  say 
— "In  this  rejoice  not,  but  rather  rejoice  that 
your  names  are  written  in  heaven." 


DECEMBER  20. 

"  What  think  ye,  that  he  will  not  come  to  the 
feast  ?" — John  xi.  56. 
This  was  the  language  of  many  of  the 
Jews,  who  had  ascended  from  the  country  to 
Jerusalem,  to  purify  themselves  against  the 
Passover.  It  is  not  easy,  or  perhaps  possible, 
to  determine  the  principle  from  which  the 
words  were  uttered.  Perhaps  malice  utter- 
ed them ;  and  they  came  from  persons  who 
wished  to  discover  and  apprehend  him:  foi 
"  both  the  Chief  Priests  and  the  Pharisees 
had  given  a  commandment,  that,  if  any  man 
knew  where  he  were,  he  should  show  it,  that 
they  might  take  him."  Perhaps  curiosity 
uttered  therrf^  and  they  came  from  persons 
who  were  anxious  to  see  whether  he  had 
courage  enough  to  appear  in  public  after  the 
threatening  of  the  rulers.  Besides  this,  he 
was  a  very  extraordinary  character,  the  fame 
of  whose  miracles  and  preaching  had  spread 
far  and  wide ;  and  they  naturally  desired  to 
see  a  personage  of  whom  they  had  heard  so 
much.  Perhaps  affection  uttered  them.  For, 
though  he  was  generally  despised  and  reject- 
ed of  men,  there  were  some  who  knew  his 
value,  and  believed  him  to  be  the  only  be- 
gotten of  the  Father,  full  of  grace  and  truth. 
They  therefore  longed  for  the  pleasure,  and 
honour,  and  advantage  of  an  interview  with 
him  at  the  approaching  solemnity.  And  this 
is  the  principle  from  which,  if  partakers  of 
divine  grace,  we  are  seeking  for  Jesus. 
"  Fcr  Christ  our  passover,"  says  the  Apostle, 
"  is  sacrificed  for  us — Let  us'therefore  keep 
the  feast."  And  it  is  in  reference  to  the 
communion  of  his  body  and  blood,  to  which 
we  are  going  to  repair,  that  we  issue  the  in- 
quiry— "What  think  ye — that  he  will  not 
come  to  the  feast  V 
This  is  above  every  thing  desirable.     Ordi 


362 


DECEMBER  21. 


nances  are  not  beneficial,  necessarily  and  of 
themselves.  rl  ney  derive  all  their  excellency 
and  influence  from  him.  A  truth  we  learn, 
not  only  from  Scripture,  but  experience. 
What  a  difference,  as  to  light,  and  life,  and 
joy,  do  we  feel  in  the  same  ordinance  when 
he  is  absent  or  present !  This  is  nothing  to 
a  formalist.  He  is  satisfied  with  the  outward 
signs,  and  the  service  itself.  But,  as  to  the 
Christian,  intercourse  with  Christ  is  the  one 
thing  needful.  He  feels  it  pleasing  to  hold 
communion  with  the  saints:  but  what  he 
principally  wants  is  fellowship  with  the 
Saviour — He  alone  can  fill  them  all:  and 
without  him  they  would  have  nothing  for 
each  other,  or  for  themselves. 

But  the  inquiry  implies  doubt.  Doubt  has 
two  aspects  and  bearings — the  unlikely,  and 
the  probable — the  one  exciting  fear,  and  the 
other  encouraging  hope.  Let  us  look  at 
each. 

—What  is  there  then  to  awaken  our  sus- 
picion and  fear,  that  he  will  not  be  at  the 
feast  I  And  is  there  not  much  every  way  ? 
Without  going  back  to  our  unconverted  days, 
how  have  we  lived  since  we  have  made  a 
profession  of  his  name ?  Have  we  walked  as 
those  who  are  not  of  the  world  1  Have  we 
borne  his  corrections  without  murmuring? 
Have  we  been  grateful  under  his  mercies  ? 
Has  he  lived  in  our  warmest  thoughts  1  Has 
he  been  the  chief  theme  of  our  conversation  ? 
Have  we  not  frequently  been  ashamed  of  his 
cause  ?  Have  we  recommended  him  earnest- 
ly to  others'?  After  all  this,  how  can  we  ex- 
pect that  he  will  honour  U3  with  his  com- 
pany ?  Should  we  thus  honour  any  fellow- 
creature  who  had  treated  us  as  we  have 
ffeated  him  ?  But  the  cause  of  alarm  is  in- 
creased when  we  consider  not^nly  our  con- 
luct  at  large,  but  our  behaviour  towards  him 
with  regard  to  this  very  feast  itself?  Have 
f?e  not  suffered  trifling  excuses  to  keep  us 
away,  when  he  has  been  there  waiting  for 
us ;  but  waiting  in  vain  ?  Have  we  not  ap- 
proached it  with  the  indifference  of  custom 
and  formality ;  though  angels  were  there 
intensely  desiring  to  look  into  these  things? 
Have  we  not  passed  through  the  divine  me- 
morials, mystically  eating  the  flesh  and 
drinking  the  blood  of  the  Son  of  God,  with 
the  exercise  of  no  more  faith  in  his  death,  or 
love  to  our  brethren,  than  in  an  ordinary 
meal? — We  need  not  go  on.  O  blessed 
Jesus!  when  we  consider  all  this — and  this 
only — we  may  well  question  whether  thou 
wilt — ever  meet  with  us  again. 

— But  let  us  look  at  the  other  side.  Let 
us  see,  not  only  what  there  is  to  excite  fear, 
but  to  encourage  hope.  Now  to  induce  us 
to  conclude  that  he  will  be  at  the  feast — We 
have  his  character,  his  disposition.  "His 
heart  is  made  of  tenderness ;  his  bowels  melt 
with  love."  "  A  bruised  reed  shall  he  not 
oreak,  and  smoking  flax  shall  he  not  quench, 


till  he  send  forth  judgment  unto  victory.'" 
We  have  his  past  dealings  with  us — He  has 
tried  us,  but  not  forsaken  us.  We  have  been 
often  cast  down,  but  never  cast  off.  We 
have  his  promise — "  Where  two  or  three  are 
gathered  together  in  my  Name,  there  am  I 
in  the  midst  of  them."  In  a  word,  we  are 
sure  of  the  blessing — if  we  seek  it :  "  \V  hat- 
soever  ye  shall  ask  in  my  Name,  that  will  I 
do,  that  the  Father  may  be  glorified  in  the 
Son." 

But  is  it  possible  to  ascertain  when  he  is 
with  us  at  the  feast  ?  It  is.  As  he  is  not 
there  corporeally,  we  cannot  apprehend  him 
with  our  bodily  senses :  but,  as  he  is  there 
spiritually,  we  may  apprehend  him  spiritually. 
They  who  are  new  creatures,  have  new 
senses,  which  are  exercised  to  discern  both 
good  and  evil.  They  have  ears  to  hear  his 
voice.  They  have  eyes  to  see  his  glory.  They 
have  a  holy  taste,  and  holy  feelings.  Thus 
his  people  can  be  sensible  of  his  arrival.  In- 
deed, he  says,  "  I  am  come."  He  is  not  inac- 
tive when  there.  "  While  the  King  sitteth 
at  his  table,  my  spikenard  sendeth  forth  the 
smell  thereof."  There  are  impressions  and 
effects  which  cannot  be  mistaken,  owing  to 
their  holy,  humbling,  heavenly  influence. 
The  assurance  he  has  of  communion  with 
the  Lord  in  his  ordinances,  is  not  evidence 
for  others ;  but  to  the  believer  himself  it  af- 
fords satisfaction ;  and  he  is  neither  to  be  ridi- 
culed or  reasoned  out  of  the  conviction —  He 
has  the  witness  in  himself. 


DECEMBER  21. 

"  Show  me  -wherefore  thou  contendest  -with  me 
Job  x.  2. 

A  good  man  perceives  and  acknowledges 
the  hand  of  God  in  his  afflictions.  Job  sees 
God  contending  with  him.  Though  his  suf- 
ferings were  principally  from  creatures,  he 
said,  "  The  Lord  hath  taken  away."  "  Thou 
hast  taken  me  by  my  neck,  and  shaken  me  to 
pieces."  Whatever  may  form  the  twigs  of 
the  rod,  God  is  the  chastiser — He  has  a  right 
to  correct,  and  can  never  err  in  using  it.  To 
realize  this,  is  the  way,  not  only  to  prevent 
despondency,  but  to  repress  all  murmuring 
passions.  This  satisfied  Eli:  "It  is  the  Lord, 
let  him  do  what  seemeth  good."  "  Oh !"  saya 
the  gardener,  as  he  passes  down  the  walks, 
and  is  priding  himself  on  the  beds  and  bor- 
ders which  he  has  so  carefully  cultivated; 
"  who  removed  that  plant?  who  gathered  this 
flower  ?"  His  fellow-servant  says,  "  The 
master."  And  he  is  dumb,  and  opens  not  hii 
mouth,  because  he  did  it. 

Again — God  has  an  end  to  answer  by  his 
contention  with  us.  It  is  not  the  display  of 
his  sovereignty.  There  is  a  distinction  be 
tween  bestowing  favours,  and  inflicting  pe- 
nalties. If  a  judge  condemned  a  man,  to  show 
that  he  was  a  judge ;  or  a  king  imprisoned  a 


DECEMBER  22. 


353 


man,  to  show  that  he  was  a  king ,  every  one 
would  cry  out  against  them :  but  Vhey  would 
be  more  than  justified  in  employing  such 
measures  for  .the  display  of  justice,  and  for 
the  advantage  of  ensample.  Paul  conveys  a 
degree  of  censure  where  we  should  have 
looked  only  for  tenderness :  The  fathers  of 
our  flesh  chastened  us  for  a  few  days  after 
their  own  pleasure.  But  God,  says  he,  always 
does  it  for  our  profit,  that  we  may  be  par- 
takers of  his  holiness.  Why  is  the  ship  in 
danger  1  Because  Jonah  has  fled  from  the 
presence  of  the  Lord  ;  and  the  wind  is  sent 
after  him.  Why  does  Israel  flee  before  the 
men  of  Ai  1  There  is  an  Achan  in  the  camp. 
Thus  God  explains  the  tiling  himself:  "  Be- 
hold, the  Lord's  hand  is  not  shortened,  that  it 
cannot  save ;  neither  is  his  ear  heavy,  that  it 
cannot  hear :  but  your  iniquities  have  separa- 
ted between  you  and  your  God,  and  your  sins 
have  hid  his  face  from  you,  that  he  will  not 
hear."  He  therefore  does  not  afflict  willingly, 
nor  grieve  the  children  of  men.  There  is 
some  sin  indulged ;  some  duty  neglected ; 
some  idol  adored.  But  his  aim  may  be,  not 
only  to  rebuke  for  actual  evil ;  but  to  hedge 
up  our  way  with  thorns,  to  keep  us  from  the 
forbidden  ground,  towards  which  we  are  ad- 
vancing ;  or  to  prune  us,  as  vines,  that  we 
may  bring  forth  more  fruit 

— God  alone  can  discover  his  own  inten- 
tions in  his  rebukes.  In  doing  this,  we  are 
not  to  suppose  that  he  will  employ  miracles ; 
or  speak  in  an  audible  voice  from  heaven ; 
or  by  a  sudden  impulse.  He  acts  in  a  way 
suited  to  the  nature  and  improvement  of  a 
rational  and  moral  being.  He  may,  therefore, 
in  showing  us  his  design,  use  even  an  enemy. 
When  Shimei  cursed  David,  David  consi- 
dered him  as  much  sent  of  God  to  reprove 
him,  as  Nathan  had  been.  The  will  of  God 
may  be  made  known  by  the  admonitions  of  a 
pious  friend,  who  sees  what  we  overlook, 
from  habit,  or  self-love.  We  should  therefore 
be  thankful  when  the  righteous  smite  us; 
and  not  deem  them  enemies  because  they  tell 
us  the  truth.  Sometimes  the  nature  and  cir- 
cumstances of  the  affliction  itself  proclaim 
the  secret ;  and  we  can  see  the  cause  in  the 
effect ;  the  sin  in  the  punishment  The  faith- 
ful word,  read  or  preached,  comes  home  to 
our  case :  and  conscience  cries,  Thou  art  the 
man.  Sometimes  the  difficulty  of  discovery  is 

freat  But  if  we  address  ourselves  to  tlie 
ather  of  lights,  sincerely  and  importunately, 
to  show  us  wherefore  he  contendeth  with  us, 
we  shall  not  seek  in  vain.  The  promise  given 
to  Jeremiah  shall  be  fulfilled  in  us;  "Call 
unto  me,  and  I  will  answer  thee,  and  show 
thee  great  and  mighty  things,  which  thou 
itnowest  not" 

— And  very  desirable  it  is  that  we  should 

know  why  He  contendeth  with  us.    Indeed 

a  good  man  cannot  be  satisfied  without  it 

For  while  the  wicked  are  only  anxious  to 

2Y  30* 


escape  from  trouble,  he  wishes  to  profit  by 
it  He  desires  this  knowledge,  therefore,  not 
to  gratify  curiosity,  but  to  enable  him  to  jus- 
tify God  in  his  dispensations — and  to  know 
how  to  pray — and  to  exercise  the  graces  of 
the  condition  he  is  in — and  to  apply  to  pre- 
sent duty — and  that  he  may  confess  whate- 
ver is  wrong,  and  watch  against  it  in  future : 
saying,  "  Surely  it  is  meet  to  be  said  unto 
God,  I  have  borne  chastisement :  I  will  not 
offend  any  more.  That  which  I  see  not, 
teach  thou  me :  if  I  have  done  iniquity,  I  will 
do  no  more."  For  there  is  a  tenderness  in 
the  conscience  of  a  renewed  man  that  readily 
responds  to  God.  No  sooner  did  our  Lord  turn 
and  look  upon  Peter,  that  he  went  out  and 
wept  bitterly. 

As  for  an  unconverted  man  to  ask  God,  in 
his  affliction,  to  show  wherefore  he  contends 
with  him,  it  is  absurd.  It  would  defeat  the 
end  of  his  suffering,  which  is  not  to  make 
him  leave  a  particular  sin,  but  all  sin ;  and 
to  draw  him  into  a  new  course,  and  a  new 
state. 

But  perhaps,  though  living  in  sin,  you  say, 
God  is  not  contending  with  you.  So  much 
the  worse.  He  is  saying,  "  They  are  joined 
to  idols;  let  them  alone."  Though  he  spares 
you  now,  he  will  deal  with  you  hereafter. 
And  the  longer  the  arrear,  the  severer  the 
reckoning.  "  And  if  the  righteous  scaroe'y 
be  saved,  where  shall  the  ungodly  and  t:e 
sinner  appear  1" 

DECEMBER  22. 

"  And  call  the  Sabbath  a  delight,  the  holy  of 
the  Lord,  honourable." — Isaiah  lviii.  13. 
This  is  to  characterize  the  heirs  of  an  ex- 
ceeding great  and  precious  promise  here 
subjoined.  They  are  to  be  known,  not  by 
their  observance  of  the  Lord's  day  only ;  but 
by  their  endeared  and  exalted  regard  for  it — 
They  call  the  Sabbath  a  delight ;  and  the  holy 
of  the  Lord,  honourable.  And  what  reason 
tbey  have  for  this  will  appear  from  its  leading 
aspects  and  bearings. 

Let  us  connect  it  with  the  brute  creation. 
Any  thing  that  tends  to  make  them  happier 
will  be  pleasing  to  a  benevolent  mind,  espe- 
cially since  we  know  that  the  whole  creation 
groaneth  and  travaileth  in  pain;  and  was 
made  subject  to  vanity,  not  willingly,  but  by 
reason  of  him  who  hath  subjected  the  same 
in  hope.  Though  man  is  the  lord  of  this 
lower  world,  and  all  creatures  are  put  under 
his  dominion,  he  is  not  to  oppress  and  en- 
slave them.  If  his  power  over  them  be  abused, 
and  his  trader  mercies  towards  them  be 
cruel,  God  will  resent  it  These  helpless 
beings  are  his  creatures,  and  his  care.  I  love 
to  hear  him  telling  the  fretful  prophet,  as  a 
reason  why  he  spared  Nineveh,  that  there 
were  in  it  not  only  "more  than  six  score 
thousand  persons  that  could  not  discern  be- 


354 


DECEMBER  22. 


tween  their  right  hand  and  their  left,"  but 
"  also  much  cattle."  I  love  to  hear  him  for- 
bidding the  Jewish  husbandman  to  muzzle 
the  ox  while  treading  out  the  corn.  I  love 
to  read  the  tenderness  of  the  Fourth  Com- 
mandrdent — "That  thine  ox  and  thine  ass 
may  rest,  as  well  as  thou."  If  the  brutes  had 
reason,  they  would  all  bless  God  for  the  Sab- 
bath. 

We  may  view  the  Sabbath  in  reference  to 
the  business  cf  life.  In  the  sweat  of  thy 
brow  thou  shalt  eat  bread,  till  thou  return  to 
the  dust,  was  the  sentence  passed  upon  man 
for  sin:  but,  in  judgment,  God  remembers 
mercy.  Who  could  bear  incessant  applica- 
tion and  toil?  Some  change  is  obviously 
wanting,  to-  unbend  the  mind  and  the  body. 
And  man  goes  forth  to  his  work  and  to  his 
labour  until  the  evening;  when  he  returns 
nome  and  retires  to  rest;  and  his  sleep  is 
sweet,  whether  he  eats  little  or  much.  But 
this  is  not  all.  The  Sabbath  furnishes  a  fixed 
pause ;  a  needful  relaxation.  Those  who  are 
in  easy  circumstances,  and,  like  the  lilies  of 
the  field,  toil  not,  neither  do  they  spin,  feel  little 
interest  in  the  Sabbath,  on  this  account.  But 
let  them  think  of  thousands  of  their  fellow- 
creatures.  Let  them  think  of  those  who,  by 
mental  pursuits  and  professional  engage- 
ments, get  their  bread  by  the  sweat  of  the 
brain.  Let  them  think  of  those  who  sit  at 
the  loom,  stand  at  the  forge,  work  in  the 
field,  drudge  under  ground.  What  a  relief, 
what  a  privilege,  is  one  day  in  seven,  felt  by 
them !  How  dull  would  be  the  monotony  of 
their  time,  without  the  break  and  variety  of 
the  Sabbath !  What  a  drag  would  their  life 
De,  if  they  were  to  carry  their  loads  unloosen- 
ed even  to  the  grave !  But  the  day  of  repose 
returns:  the  worn  labourer  lays  down  his 
burden;  stretches  his  limbs;  refreshes  him- 
self by  cleanliness  and  change  of  raiment; 
and  after  six  days,  during  which  he  is  almost 
reduced  to  the  brute,  on  the  seventh  he  feels 
himself  to  be  a  man.  And,  O  ye  rigid,  if  not 
sanctimonious  souls,  envy  not  the  sons  and 
daughters  of  drudgery  and  confinement  a  lit- 
tle of  the  fresh  air  of  heaven,  which  you,  per- 
haps, can  always  breathe !  nor  be  too  severe 
with  those  who  only  once  a  week  can  look 
forth,  and  glance  on  the  beauties  of  Nature — 
the  very  works,  too,  of  Him,  who  ordained 
le  Sabbath ! 
This  day  also  contributes  to  the  harmony 
of  families.  The  members  may  be  much  di- 
vided and  dispersed  through  the  week,  and 
have  few  or  slender  opportunities  of  social 
intercourse.  But  the  Sabbath  brings  them 
more  fully  together ;  and  produces  and  che- 
rishes those  feelings  which  endear  and  unite 
them  relatively ;  and  dispose  them,  by  love, 
to  serve  one  another.  Parsons  and  familie : 
are  especially  among  the  common  peoplr, 
always  unkind,  and  rude,  and  savage,  both 


in  their  temper  and  manners,  where  the  Sab 
bath  is  neglected.  But  they  are  respectful, 
and  humane,  and  tender,  where  it  is  ob- 
served ;  because  they  see  each  other  to  ad- 
vantage, and  mingle  under  moral  and  re- 
ligious impressions,  which,  though  not  always 
powerful  enough  to  sanctify,  contribute  to 
soften  and  civilize. 

The  Sabbath  is  also  a  period  of  devotion 
and  reflection.  If  we  are  godly,  we  shall 
not  go  through  the  week  without  God.  Some 
pious  thoughts  and  feolings  will  blend  with 
our  busy  concerns.  But  week  days  are,  in  a 
sense,  worldly  cnes;  and  even  our  allowed 
contact  with  earthly  things  tends  to  impair 
our  heavenly  impressions,  and  to  make  us 
forgetful  of  our  highest  good.  We  want  a 
day  of  retreat  from  this  world,  that  we  may 
think  of  another,  and  have  opportunities  to 
compare  the  claims  of  the  various  objects 
that  court  our  hearts.  We  want  a  day  of 
silence  from  the  passions,  to  consider  more 
deeply  the  principles  and  motives  of  religion; 
and  to  have  excited,  and  carried  upward, 
those  afftctions  which  cleave  unto  the  dust 
To  a  man  concerned  to  advance  in  the  divine 
life,  how  welcome  is  the  return  of  a  day,  all 
for  his  soul  and  eternity  !  in  which,  by  wait- 
ing on  the  Lord,  his  strength  is  renewed,  and 
his  heart  is  enlarged;  and  he  obtains  fresh 
preparations  to  meet  the  temptations,  the  du- 
ties, and  the  troubles  of  life. 

Again :  without  the  aid  of  such  a  day,  how 
would  even  the  face  of  religion  be  maintain- 
ed in  the  community  at  large]  We  may 
learn  from  an  enemy.  When  the  French 
wished  to  destroy  every  thing  like  Chris- 
tianity, they  were  wise  enough  to  know  how 
much  the  Sabbath  stood  in  Iheir  way;  and 
therefore  abolished  it,  and  established  their 
decades.  Let  any  one  imagine  the  Lord's 
day  given  up  for  a  time  in  our  own  country. 
The  effect  would  be  a  thousand  times  more 
injurious  to  the  interests  of  piety  and  moral- 
ity than  all  the  writings  and  attempts  of  in- 
fidelity. Let  this  fence  of  every  thing  sacred 
and  useful  be  broken  down,  and  what  an  in- 
undation of  ignorance  and  vice  of  every  kind 
would  overspread  the  land !  It  is  in  the  ser- 
vices of  this  day  the  rich  and  the  great  are 
reminded  of  their  accountableness;  their  de- 
pendence on  God ;  and  their  being  only  on  a 
level  with  those  below  them,  in  their  origin 
and  end.  This  they  are  too  prone  to  forget : 
but  once  in  the  week  the  nisster  is  a  ser- 
vant ;  the  king  a  subject ;  the  judge  a  crimin- 
al, crying  for  mercy.  And  as  to  the  poor  and 
working  classes,  how  little  time  have  they 
for  religious  exercises  but  the  Sabbath !  It 
id  then,  principally  the  Bible  is  taken  down 
from  the  shelf;  and  the  child,  placed  between 
the  knees,  is  heard  to  read  it.  Then  the 
children  of  our  Sunday  schools  cry  Hosannas 
in  our  temples.    Then  the  family  goes  to  the 


DECEMBER  T3. 


icuse  of  God  in  company.  Then  the  poor 
have  the  Gospel  preached  unto  them;  and 
the  common  people,  unless  the  preacher  mis- 
represents him  by  his  fineness,  again  hear 
the  Saviour  gladly.  How,  without  these 
auxiliaries,  would  a  sense  of  the  Divine 
presence,  and  the  moral  providence  of  God, 
and  of  a  future  state,  be  kept  alive  on  the 
minds  of  the  multitude  1  Is  not  all  the  know- 
ledge of  religion  thousands  possess  derived 
from  what  they  read  and  hear  on  the  Sun- 
day? 

And  how  impressive  and  interesting  is  the 
Sabbath  as  the  chief  period  of  divine  opera- 
tions !  How  distinguished  will  it  be  in  the 
annals  of  eternity!  How  many  thousands, 
how  many  millions,  on  this  day  have  been 
awakened,  enlightened,  converted,  made  new 
creatures!  What  triumphs  has  the  Cross 
gained  over  the  powers  of  darkness!  What 
noble  schemes  and  enterprizes,  for  the  glory 
of  God,  and  the  welfare  of  mankind,  have 
taken  their  rise  from  some  impression  in  the 
closet,  or  excitement  in  the  church,  on  this 
accepted  time,  this  day  of  salvation ! 

Nor  is  it  less  delightful  and  honourable  as 
an  emblem  of  heaven,  and  a  preparation  for 
it  Philip  Henry  would  often  say,  at  the 
close  of  his  Sabbath  devotions — Well:  if  this 
be  not  heaven,  it  must  be  the  way  to  it.  Yes ; 
it  is  then  Christians  often  feel  themselves, 
like  Jacob  in  his  vision,  at  the  gate.  They 
hi  re  earnests  and  foretastes  of  the  glory  to 
be  revealed.  Perhaps  they  are  never  so 
willing  as  then  to  go.  Many  of  them  have 
wished  to  be  released  on  this  day ;  and  many 
have  been  gratified.  But  if  they  do  not  leave 
on  the  earthly  Sabbath,  they  enter  on  the 
heavenly  one.  For  there  remaineth  a  rest,  a 
sabbatising,  as  the  word  is,  to  the  people  of 
God.  And  what  an  exchange  for  the  better ! 
Here  we  worship  with  a  few ;  and  these,  like 
ourselves,  are  imperfect  Here  we  groan, 
being  burdened ;  and  if  we  are  not  weary  of 
our  divine  work,  we  are  soon  wearied  in  it 
And,  when— satisfied  with  favour,  and  filled 
with  the  blessing  of  the  Lord,  we  can  say, 


DECEMBER  23 


"My  willing  soul  would  stay 
In  such  a  frame  as  this," 

the  world  calls  us  down,  and  leads  us  out 
>ntu  its  cares,  and  griefs,  and  dangers,  again. 
'.  »h !  why  do  we  not  sing — 

"Thy  earthly  Sabbaths,  Lord,  we  love- 
But  tiiere  's  a  nobler  rest  above :  ' 

To  this  our  lab'ring  souls  aspire, 
With  ardent  pangs  and  strong  desii .. 

"No  more  fatigue,  no  more  distress, 
Nor  sin,  nor  hell,  shall  reach  the  place ; 
No  groans  to  mingle  with  the  songs 
That  warble  from  immortal  tongues. 

"O  long-expected  day!  begin; 
Dawn  on  these  realms  of  wo  and  sin  : 
Fain  would  we  leave  this  weary  load, 
And  sleep  in  deatn  to  rest  with  God  !" 


"  As  ioell  the  singers  as  the  players  on  instru- 
ments shall  be  there :  all  my  springs  are  iv 
thee." — Psalm  lxxxvii.  7. 
This  is  spoken  of  Zion ;  and  shows  us  the 
joy,  and  the  attachment,  of  her  inhabitants. 
The  joy  is  expressed  in  language  accord- 
ing with  the  forms  of  service  in  the  Jewish 
worship.  They  had,  in  addition  to  the  praises 
of  individuals  and  families,  orders  of  men, 
established  expressly  for  the  performance  of 
psalmody  in  the  Temple :  some  vocal,  and 
some  instrumental — "  As  well  the  singers  as 
the  players  on  instruments  shall  be  tiiere." 
The  meaning  is — That  Zion,  which  the  world 
considers  the  metropolis  of  sadness  and  gloom, 
should  be  the  residence  of  cheerfulness  and 
mirth;  or,  in  other  words,  that  the  Church 
of  God  should  abound  with  spiritual  joy  and 
gladness.     This  joy  may  be  considered  two 
ways.    First  as  promised :  and  so  it  is  to  be 
viewed  as  a  privilege;  and  we  are  to  look 
after  it  in  the  history  and  experience  of  his 
people.     And  if  we  turn — and  this  is  the 
fairest  way,  to  those  whom  God  has  himself 
described  in  his  Word,  we  shall  find  them 
distinguished  by  nothing  more  than  this  ex- 
perience.    They  walked  in  the  comfort  of 
the  Holy  Ghost     Though  they  had  losses 
and  afflictions,  yet  believing,  they  rejoiced 
with  joy  unspeakable  and  full  of  glory. — 
Secondly,  as  commanded.     Thus  they  are 
enjoined  to  shout  aloud  for  joy;  to  rejoice 
in  the  Lord  always;  to  bS  filled  with  the 
Spirit;  speaking  to  themselves  in  psalms, 
and  hymns,  and  spiritual  songs ;  singing,  and 
making  melody  in  their  heart  to  the  Lord. 
And  thus  it  becomes  a  duty :  and,  as  such, 
we  are  bound  to  seek  and  to  preserve  it ;  to 
study  the  grounds  of  it;  to  guard  against 
every  thing  that  would  invade  and  injure  it ; 
to  endeavour,  by  all  means,  to  increase  our 
joy  in  the  Lord ;  and  never  refuse  to  be  com- 
forted.    All  must  be  singers  and  players  on 
instruments  here.  All  cannot  perform  equall} 
well ;  but  all  must  do  something,  and  pray 
and  strive,  to  show  that  the  religion  of  Christ 
is  able  to  make  its  possessors  happy ;  that  it 
can  set  their  roving  hearts  at  rest ;  that  it 
can  enable  them  to  dispense  with  the  dissi- 
pations of  the  world  ;  that  it  can  sustain  them 
under  the  trials  of  life,  and  raise  them  above 
the  fears  of  death ;  and  thus  adorn  the  doc- 
trine of  God  their  Saviour  in  all  things. 

But  here  is  attachment  as  well  as  joy — 
"  All  my  springs  are  in  thee."  No  affection 
was  ever  more  sincere  than  that  which  the 
pious  Jews  bore  to  their  native  land.  Jeru- 
salem was  the  source  of  their  hope  and  glory  j 
the  circle  and  the  centre  of  all  the  endear- 
ments of  life.  They  breathed  out  their  very 
soul  when  they  said,  "  Peace  be  within  thy 
walls,  and  prosperity  within  thy  palaces'* 


336 


DECEMBER  24. 


They  deemed  nothing  too  deai  <o  be  parted 
with,  for  its  ornament  or  defence.  In  its 
welfare,  they  forgot  their  personal  and  rela- 
tive sorrows :  and  when  it  was  taken,  and 
destroyed,  they  abandoned  themselves  to 
grief,  hung  their  harps  upon  the  willows,  and 
felt  life  a  burden.  Even  in  its  reduced  state, 
they  took  "pleasure  in  her  stones,  and  fa- 
voured the  dust  thereof" — Each  of  them 
s'ghing,  "  If  1  forget  thee,  O  Jerusalem,  let 
my  right  nand  forget  her  cunning ;  let  my 
tongue  cleave  to  the  roof  of  my  mouth,  if  I 
prefer  not  Jerusalem  above  my  chief  joy." 
And  is  there  less  intenseness  of  regard  in 
Christians,  towards  Jerusalem  which  is  above, 
and  free,  and  the  mother  of  us  all !  No — all 
their  springs  are  there — All  that  refreshes 
me — can  each  of  them  say ;  all  that  revives, 
all  that  enlivens,  all  that  inspires — "all  my 
springs  are  in  thee." 

Where  are  all  the  springs  of  a  worldly 
man  1  In  the  world.  To  all  his  interests 
there,  he  is  alive :  his  heart  is  glad  when  his 
corn  and  wine  increase;  and  his  joy  fails 
with  them.  His  losses  are  the  taking  away 
of  his  gods ;  and  what  has  he  more !  But 
what  is  the  experience  of  the  Christian  1  In 
the  word  of  God,  and  the  ordinances  of  his 
house,  and  communion  with  his  people,  and 
the  consolations  of  his  Spirit ;  here  it  is,  says 
he,  I  find  my  heaven !  If  this  cannot  touch 
and  animate  him,  nothing,  for  the  time,  can. 
On  the  otner  hand,  this  can  make  him  joy- 
ful, even  in  tribulation.  This  seems  to  in- 
demnify him  under  every  earthly  disappoint- 
ment. What  is  it,  says  he,  that  my  schemes 
fail,  if  His  flourish  ?  Yea,  in  spiritual  dark- 
ness, and  when  he  is  ready  to  conclude  that 
he  has  no  part  or  lot  in  the  matter,  and  that 
his  heart  cannot  be  right  in  the  sight  of  God, 
his  countenance  is  illumined,  and  the  tear  of 
joy  starts  into  his  eye,  when  he  hears  that 
the  word  of  the  Lord  hath  free  course  and  is 
glorified ;  that  sinners  are  fleeing  to  the  Sa- 
viour, as  doves  to  their  windows;  that  the 
order  to  Zion  is  issued,  Enlarge  the  place  of 
thy  tent;  lengthen  her  cords,  strengthen  her 
stakes.  In  this,  says  he,  I  rejoice,  yea,  and 
will  rejoice.  And  so,  when  there  are  apos- 
tacies  and  backslidings,  and  professors  cause 
the  way  of  truth  to  be  evil  spoken  of,  he  is 
"  sorrowful  for  the  solemn  assembly,  and  the 
reproach  of  it  is  his  burden."  And  his  fear, 
as  well  as  his  hope,  and  his  grief,  as  well  as 
nis  pleasure,  show  where  the  attraction  of  his 
heart  lies.  And  if  any  thing  is  to  be  done 
for  Zion,  he  feels  a  courage  that  is  not  natural 
to  him.  His  tongue  is  as  the  pen  of  a  ready 
writer.  His  hand  gets  suddenly  into  his 
pocket ;  and,  to  his  power,  yea,  and  beyond 
his  power,  he  is  willing  to  communicate; 
and  his  zeal,  as  well  as  all  his  other  feelings, 
justify  his  saying,  "  All  my  springs  are  in 
thee." 


DECEMBER  24. 

"  Through  the  tender  mercy  of  our  Gtd;  -where 
by  the  day  spring  from  on  high  hath  visiteu 
us,  to  give  light  to  them  that  sit  in  darkneu 
and  in  the  shadow  of  death,  to  guide  our 
feet  into  the  way  of  peace." — Luke  i.  78,  79. 
Well  said  David,  "  What  is  man,  that 
Thou  art  mindful  of  him ;  and  the  son  of 
man,  that  Thou  visitest  him  V   He  does  1  his» 
in  a  thousand  w  ays ;  and  each  of  U3  may  ac- 
knowledge, with  Job,  "Thou  hast  granted 
me  life  and  favour,  and  thy  visitation  hath 
preserved  my  spirit."     But  what  a  /isit  is 
here !  Twice  does  Zacharias,  under  different 
allusions,  expressly  mention  it  in  his  thanks- 
giving song.     "  Blessed  be  the  Lord  God  of 
Israel ;  for  he  hath  visited  and  redeemed  his 
people,  and  hath  raised  up  an  horn  of  salva- 
tion for  us  in  the  house  of  his  servant  David." 
"  Through  the  tender  mercy  of  our  God ; 
whereby  the  dayspring  from  on  high  hath 
visited  us,  to  give  light  to  them  that  sit  in 
darkness  and  in  the  shadow  of  death,  to  guide 
our  feet  into  the  way  of  peace." 

Observe  the  image  under  which  he  views 
the  coming  of  the  Saviour — "The  dayspring 
from  on  high."  The  springing  of  the  day  is 
produced,  and  only  can  be  produced,  by  the 
rising  of  the  sun.  There  is  only  one  sun  in 
nature.  And  there  is  only  one  Sun  in  grace. 
And  to  them  that  fear  my  Name,  said  God, 
by  the  prophet  Malachi,  shall  the  Sun  of 
righteousness  arise  with  healing  in  his  wings. 
See  the  state  in  which  he  finds  us — "  Sit- 
ting in  darkness  and  the  shadow  of  death.* 
Darkness  is  ignorance.  Some  ignorance  is 
of  little  importance:  but  here  we  are  de- 
stroyed for  lack  of  knowledge.  The  dark- 
ness is  connected  with  the  shadow  of  death 
— a  state  of  terror,  and  danger,  and  nearness 
to  perdition;  for  the  shadow  cannot  be  fai 
from  the  reality.  It  is  not  only  vain,  but  in 
jurious  to  deny  the  truth  of  this  representa- 
tion. Every  thing  concurs  to  prove  it.  And, 
without  the  admission  of  it,  Christianity  must 
be  needless  and  absurd. 

But  see  the  benefit  he  is  designed  to  com- 
municate— "  To  give  light"  to  them  that  are 
in  darkness  and  the  shadow  of  death.  Ac- 
cordingly, his  coming  has  shed  a  lustre  upon 
every  subject  interesting  to  our  duty  and  wel- 
fare. So  that  every  individual  under  the 
Gospel  knows  far  more  than  all  the  Heathen 
philosophers  united.  And  also  far  more  than 
the  most  illuminated  among  the  Jews. — 
Hence  our  Saviour  turned  unto  his  disciples, 
and  said  privately,  "Blessed  are  the  eyes 
which  see  the  things  that  ye  see :  for  I  tell 
you  that  many  prophets  and  kings  have  de- 
sired to  see  those  things  which  ye  see,  and 
have  not  seen  them ;  and  to  hear  those  things 
which  ye  hear,  and  have  not  heard  them." 

It  is  therefore  called,  not  only  "  the  true 
light ;"  bi  t,  "  a  great  light"    It  has  two  pro- 


DECEMBER  25. 


357 


perties.  It  is  practical.  It  is  "  to  guide  our 
feet"  We  were  "  sitting"  before ;  inactive, 
like  persons  in  the  dark,  and  afraid  to  move : 
but  when  the  light  comes,  we  are  set  in  mo- 
tion. The  doctrine  of  Christ  is  not  a  mere 
speculation.  He  that  receives  it  feels  an  in- 
fluence resembling  that  of  the  orb  of  day ; 
which  is  vital,  as  well  as  enlightening — He 
walks  in  the  Spirit  In  the  fear  of  the  Ix>rd. 
In  the  truth.  It  is  also  blessed.  It  is  to 
guide  our  feet  "into  the  path  of  peace." 
There  is  something  very  pleasing  in  the  word 
Peace,  as  it  intends  reconciliation;  and  es- 
pecially reconciliation  with  God.  And  God 
was  in  Christ  reconciling  the  world  unto  him- 
self, not  imputing  their  trespasses  unto  them. 
And  being  justified  by  faith,  we  have  peace 
with  God  through  our  Lord  Jesus  Christ 
This  peace  is  essential  to  every  other  bless- 
ing :  and  every  pther  blessing  is  sure  to  fol- 
low it  The  word,  therefore,  is  often  used 
for  every  kind  of  good  and  of  happiness.  It  is 
finely  expressed  by  the  Apostle,  "  We  who 
have  believed  do  enter  into  rest:"  and  yet 
more  fully  by  David,  "'Blessed  is  the  people 
that  know  the  joyful  sound :  they  shall  walk, 
O  Lord,  in  the  light  of  thy  countenance.  In 
thy  Name  shall  they  rejoice  all  the  day :  and 
in  thy  righteousness  shall  they  be  exalted. 
For  thou  art  the  glory  of  their  strength :  and 
in  thy  favour  our  horn  shall  be  exalted." 

But  what  is  the  source  of  all  this  blessed- 
ness 1  "  The  tender  mercy  of  our  God."  As  we 
are  guilty  and  condemned  creatures,  every 
gift  we  enjoy  must  be  from  mercy.  This 
is  true,  of  our  daily  and  outward  comforts ; 
ind  therefore  Jacob  calls  them  all  "  mercies;" 
and  acknowledges  that  he  is  not  worthy  of 
the  "  least"  of  them.  How  true  is  it  then, 
that  not  by  works  of  righteousness  which  we 
have  done,  but  by  his  mercy  he  saved  us  ! — 
Neither  are  we  to  imagine,  that  God  was 
made  merciful  by  the  incarnation  and  suffer- 
ings of  Christ  It  is  from  injudicious  repre- 
sentations of  this  kind,  that  the  enemies  of  the 
atonement  are  furnished  with  their  strongest 
objection.  In  the  Scripture,  we  are  told  that 
God  so  loved  the  world  that  he  gave  his  only 
begotten  Son,  that  whosoever  believeth  on 
him  should  not  perish,  but  have  everlasting 
life.  What  he  requires,  he  provides.  He 
would  not  pardon  Job's  friends  but  through 
his  intercession.  But  he  prescribed  his  pray- 
er, with  sacrifice,  for  the  very  purpose,  and 
accepted  it  Thus  we  are  "justified  freely 
by  his  grace,  through  the  redemption  that  is 
in  Christ  Jesus." 

Let  us  bless  God  for  this  tender  mercy. — 
"God  is  the  Lord,  which  hath  showed  us 
light :  bind  the  sacrifice  with  cords,  even  un- 
to the  horns  of  the  altar."  I,et  us  improve 
the  advantages  it  has  afforded  us ;  and  walk 
as  children  of  the  light  Let  us  pray  that 
his  way  be  made  known  on  earth,  and  his 
aavii  g  health  among  all  nations. 


DECEMBER  25. 


"  And  it  came  to  past  in  those  days,  that  ther 
vent  out  a  decree  from  Cxsar  Augustus,  tha, 
all  the  world  should  be  taxed.  {And  this 
taxing  -was  first  made  when  Cyrenius  teas 
governor  of  Syria.)  And  all  -went  to  be 
taxed,  every  one  into  his  own  city.  And  Jo 
seph  also  went  up  from  Galilee,  out  of  the 
city  of  Nazareth,  into  Judea,  unto  the  c  ity 
of  David,  which  is  called  Beth-lehem  ;  (be- 
cause he  was  of  the  house  and  lineage  of  Da- 
vid:) To  be  taxed  with  Mary  his  espousea 
wife,  being  great  with  child.  And  so  it  was, 
that,  while  they  were  there,  the  days  were  ac- 
complished that  she  should  be  delivered." — 
Luke  ii.  1 — 6. 

The  birth  of  Christ  is  so  wonderful  and 
important  that  every  circumstance  attending 
it  is  worthy  of  our  attention,  and  capable  of 
improvement  We  are  here  informed  of  the 
time,  and  the  place. 

As  to  the  time,  it  was  under  the  reign  of 
Augustus.  Luke  could  not  have  distinguish- 
ed it  by  a  more  illustrious  mark,  than  the 
name  of  a  man,  the  greatest  prince  then  in 
the  world;  as  he  governed  the  Roman  em- 
pire, which  had  extended  itself  over  the 
largest  and  fairest  portions  of  the  inhabited 
earth.  What  is  related  indefinitely,  is  liable 
to  dispute  and  mistake;  whereas,  particularity 
tends  to  gain  credence,  and  renders  falsehood 
easier  of  detection.  Hence,  the  Evangelist 
mentions  a  remarkable  fact  attending  the  pe- 
riod: "It  came  to  pass  in  those  days,  that 
there  went  out  a  decree  from  Caesar  Augus- 
tus, that  all  the  world  should  be  taxed ;"  and 
adds,  "  And  this  taxing  was  first  made  when 
Cyrenius  was  governor  of  Syria."  Here, 
however,  a  difficulty  occurs,  which  Infidelity, 
always  alive  to  the  worst  of  causes,  and  feel- 
ing the  paucity  and  poverty  of  its  resources, 
has  readily  laid  hold  of. 

It  must  be  granted  that  Cyrenius,  as  Jose- 
phus,  and  all  the  Greek  and  Latin  historians, 
agree,  was  not  governor  of  Syria  till  eleven 
years  after.  But  first,  it  is  supposable,  that 
though  he  was  not  the  actual  governor,  he 
presided  on  this  occasion,  by  a  special  com- 
mission from  Augustus.  This  agrees  with 
the  history  of  the  Emperor,  which  shows  us, 
that  in  several  instances,  he  sent  his  particu- 
lar friends  to  superintend  the  enrolment  with- 
out leaving  it  to  the  care  of  the  ordinary  go- 
vernors of  the  province.  Did  not  David  dc 
the  same  when  he  wished  to  number  the  peo- 
ple ?  There  were  rulers  over  all  the  tribes  of 
Israel ;  yet  he  sent  Joab,  who  went  through 
all  the  land,  and  brought  him  the  result  al 
the  end  of  nine  months  and  twenty  days. 
Secondly ;  Dr.  Campbell  renders  it  "  And 
this  enrolment  first  took  effect  when  Cyre- 
nius was  governor  of  Syria."  Though  our 
version  reads  'taxing,'  it  is  in  the  margin 
*  enroling.'  There  was  some  difference  be- 
tween these.    For  though  the  registering  w^ 


858 


DECEMBER  2C 


generally  with  a  view  to  the  taxing ;  yet  the 
latter  did  not  always  immediately  follow  the 
former ;  it  only  laid  the  foundation  for  it,  by 
showing  tho  Emperor  the  number  and  wealth 
of  his  subjects,  whenever  he  chose  to  de- 
mand soldiers  or  money.  Now,  though  the 
decree  for  enrolment  was  issued  eleven  years 
before,  it  was  not  acted  upon  till  Cyrenius 
was  governor  of  Syria;  and  the  Roman 
power,  on  the  expulsion  of  Archelaus  from 
Judea,  first  levied  the  tax  on  the  Jewish  peo- 
ple. We  have  a  similar  instance  in  our  own 
history.  William  the  Conqueror  wished  to 
make  a  survey  of  the  kingdom.  This  was 
done  in  what  is  called  the  Doomsday  Book, 
and  which  is  still  extant.  It  was  six  years 
in  making,  in  England  only  t  and  no  pay- 
ment of  taxes  was  made  upon  it  till  twelve 
years  after.  Either  of  these  solutions  is  per- 
fectly satisfactory:  and  there  is  no  incon- 
sistency between  them — the  one  does  not  in- 
validate the  other.  And  when  to  this  we  add, 
>.hat  the  fact  itself  was  notorious ;  and  that 
Luke  could  not  be  deceived,  and  must  have 
known  that  he  could  not  be  misunderstood  at 
the  time ;  we  see  another  instance  of  the 
weakness  of  Infidel  objections.  But  Luke 
mentions  this  affair,  not  only  to  authenticate 
the  truth  of  his  narrative,  but  the  Messiah- 
ship  of  Christ  His  coming  had  not  only 
been  foretold,  but  the  time  of  it.  We  allude 
to  the  prophetical  declaration  of  the  dying 
Jacob.  When  speaking  of  Judah,  he  said, 
"  The  sceptre  shall  not  depart  from  Judah, 
nor  a  lawgiver  from  between  his  feet,  until 
Shiloh  come ;  and  unto  him  shall  the  gather- 
ing of  the  people  be."  That  is — when  he 
should  come,  the  supreme  power  should  be 
dislodged  from  their  possession.  And  here 
we  see  the  accomplishment  of  it :  for  the  su- 
preme power  had  now  fallen  into  the  hands  of 
Herod  the  Idumean,  who  was  exercising  his- 
vile  tyranny  under  the  favour  of  the  Roman 
sovereign,  master  of  Syria  and  Palestine. 

The  place  was  Bethlehem.  It  is  called  the 
City  of  David,  because  there  David  was  born. 
But  the  word  city,  which  the  Jews  used  so 
differently  from  us,  should  not  mislead  us.  It 
was  only  a  small  village,  in  which  nothing 
had  occurred  to  aggrandize  it.  Here  he  was 
brought^  forth,  and  not  in  Jerusalem,  or  Rome, 
or  any  other  illustrious  place.  Was  this  to 
intimate,  that  his  kingdom  was  not  of  this 
world  1  What  cannot  ennoble  greatness, 
greatness  can  ennoble.  How  has  the  birth- 
place of  the  Mantuan  Bard  been  noticed ! 
How  many  cities  contended  for  the  honour 
of  Homer's  l?irth !  The  birth  of  Jesus  in- 
stantly drew  to  this  village  a  new  star,  and 
sages  from  the  east,  and  the  angel  of  the 
Lord,  and  a  multitude  of  the  heavenly  host ; 
and  has  made  it  to  be  remembered  in  all  ge- 
nerations. Therefore,  said  the  prophet  Mi- 
cah,  'Thou,  Bethlehem  Ephratah,  though 
thou  be  little  among  the  thousands  of  Judah, 


yet  out  of  thee  shall  he  come  for  h  unto  me 
that  is  to  be  Ruler  in  Israel :  whose  goings 
forth  have  been  from  of  old,  from  everlasting." 
That  he  was  to  be  born  here,  was  known  and 
expected,  not  only  by  the  Chief  Priests  and 
Scribes,  as  we  see  in  their  answer  to  Herod ; 
but  also  by  even  the  common  people,  who  ar- 
gued against  him,  when  they  supposed  that 
he  was  not  born  there — "  Hath  not  the  Scrip- 
ture said,  That  Christ  cometh  of  the  seed  of 
David,  and  out  of  the  town  of  Bethlehem, 
where  David  was  1" 

But  let  us  not  forget  the  occasion  of  the 
event.  For  it  was,  humanly  speaking,  the 
most  unlikely  thing  in  the  world,  that  Jesus 
should  be  born  here.  For  Bethlehem  was  not 
the  place  of  Joseph's  residence ;  but  Naza- 
reth, in  Galilee.  But,  the  decree  requiring 
that  every  one  should  repair  to  his  own  pa- 
trimonial city  to  be  enrolled,  Joseph  being  of 
the  house  and  lineage  of  David,  goes  up  from 
Galilee,  out  of  the  city  of  Nazareth,  in  Judea, 
unto  the  city  of  David,  which  is  called  Beth- 
lehem, and  Mary  with  him,  being  great  with 
child.  And  so  it  was,  that,  while  they  were 
there,  waiting  for  his  registry,  the  days  were 
accomplished  that  she  should  be  delivered! 
Mary  thought  of  nothing  but  accompany  Jo- 
seph. Joseph  thought  of  nothing  but  obeying 
the  order  of  the  Governor.  The  Governor 
thought  of  nothing  but  the  mandate  of  the 
Emperor.  The  Emperor  only  obeyed  his  va- 
nity and  pride :  and  yet  all  these  ignorantly, 
but  unitedly,  conduced  to  fulfil  the  deter- 
minate counsel  and  foreknowledge  of  God. 
How  freely  men  can  act !  and  yet  how  neces- 
sarily !  How  real,  and  yet  inexplicable,  is  the 
concord  between  human  liberty  and  the  cer- 
tainty of  events  i  What  is  contingent  where 
Divine  veracity  is  concerned !  How  impossi- 
ble is  it  that  the  Scriptures  can  be  broken ! 
How  wonderful  is  the  providence  of  God ' 
By  what  methods  does  it  conduct  it#  plans  \r 
their  completion  !  How  easily,  and  yet  how 
uncontrollably,  does  it  bend  to  its  pleasure 
all  the  dispositions  and  movements  of  crea- 
tures, who,  like  men  in  a  boat,  look  one  wiv 
and  row  another ! 


DECEMBER  20. 

"And  there  were  in  the  same  country,  shep 
herds  abiding  in  the  field,  keeping  watch 
over  their  fiock  by  night.  And,  lo,  the  angel 
of  the  Lord  came  upon  them,  and  the  glory 
of  the  Lord  shone  round  about  them,  and 
they  -were  sore  afraid" — Luke  ii.  8,  9. 

Two  classes  of  men  were  led  to  Bethle- 
hem, to  witness  the  new-born  Messiah — The 
wise  men  from  the  East,  and  the  shepherds. 
The  former  were  versed  in  the  works  of  Na- 
ture. They  were  especially  astronomers  and 
star-gazers;  and  God  conduits  them  by  a 
star.     The  latter  were  Jews.     They  had  the 


DECEMBER  26. 


359 


Scriptures  in  their  hands:  and  these  were 
directed  by  an  angel.  God  has  various  me- 
thods of  manifesting  himself  to  his  creatures : 
but  none  of  them  are  arbitrary.  They  all 
evince  his  "  wisdom  and  prudence,"  and  are 
adapted  to  the  state  and  circumstances  of  the 
beings  with  whom  he  has  to  do. 

Angels  are  all  ministering  spirits.  And  if 
they  attend  the  heirs  of  salvation,  how  much 
more  the  Author  of  it !  If  they  wait  on  the 
servants,  how  much  more  on  the  Son,  who  is 
Lord  of  all !  When  he  bringeth  his  first-be- 
gotten into  the  world,  he  saith,  And  let  all 
the  angels  of  God  worship  him.  He  was  seen 
of  angels. 

— We  might  have  expected  that  this  glo- 
rious messenger  would  have  been  sent  to  per- 
sons of  rank  and  authority ;  to  the  rulers ;  to 
the  doctors  of  the  law;  to  the  ministers  of  the 
sanctuary ;  to  Herod ;  to  the  High  Priest  But 
God's  thoughts  are  not  our  thoughts.  Man 
judgeth  after  the  outward  appearance;  but 
the  Lord  looketh  to  the  heart.  He  is  no  re- 
specter of  persons.  The  distinctions  of  life, 
which,  owing  to  folly,  are  the  sources  of  so 
much  pride  to  some,  and  envy  to  others,  are 
nothing  to  Him — He  is  equally  "  nigh  unto 
all  them  that  call  upon  him,"  whatever  be 
their  outward  condition :  a3  the  sun  shines  in 
the  valley,  as  well  as  on  the  hill.  It  was  to 
these  shepherds  the  angel  of  the  Lord  ap- 
peared. And  may  not  this  be  considered  an 
intimation  of  the  persons  for  whom  the  Dis- 
pensation was  principally  designed,  and  by 
whom  it  would  be  chiefly  received  1  Hence 
we  read,  "The  poor  have  the  Gospel 
preached  unto  them" — "  The  common  people 
heard  him  gladly" — "  Have  any  of  the  rulers 
believed  on  him'!" — "Thou  hast  hid  these 
things  from  the  wise  and  prudent,  and  hast 
revealed  them  unto  babes."  Not  that  the  rich 
and  great  are  excluded.  And  there  always 
have  been  a  few  who  have  humbled  them- 
selves, to  be  exalted.  But  "  not  many  wise 
men  after  the  flesh,  not  many  mighty,  not 
many  noble,  are  called.  God  has  chosen  the 
foolish  things  of  the  world  to  confound  the 
wise  ;  and  God  hath  chosen  the  weak  things 
of  the  world  to  confound  the  things  which  are 
mighty ;  and  base  things  of  the  world,  and 
things  which  are  despised,  hath  God  chosen, 
yea,  and  things  which  are  not,  to  bring  to 
nought  things  that  are:  that  no  flesh  should 
glory  in  his  presence." 

We  have  much  reason  to  conclude,  that 
these  shepherds  were  among  the  number  of 
those  who  were  looking  for  redemption  in  Je- 
rusalem. While  many  of  their  countrymen, 
in  ceiled  houses,  were  seeking  their  consola- 
tion in  the  world,  they,  like  Simeon,  were 
waiting  for  the  Consolation  of  Israel.  Per- 
haps at  this  very  moment  they  were  silently 
«using:  or  perhaps  conversing  with  each 


other  (for  they  were  obviously  together,; 
"  when  the  kingdom  of  God  shoi  ild  come ;" 
and  sighing  out  the  words  of  David,  "O  thai 
the  salvation  of  Israel  were  come  out  of  Zion ! 
When  God  bringeth  back  the  captivity  of  hip 
people,  Jacob  shall  rejoice,  and  Israel  shall 
be  glad" — When,  "  lo !  the  angel  of  the  Lord 
came  upon  them !  and  the  glory  of  the  Lord 
shone  round  about  them  !" 

And  this  angel,  by  his  example,  teaches 
us,  however  much  we  may  be  placed  above 
them,  not  to  overlook  the  poor,  nor  refuse  to 
visit  them :  especially  God's  poor ;  for  they 
are  rich  in  faith,  and  heirs  of  the  kingdom 
which  he  has  promised  to  them  that  love  him. 
It  is  a  character  of  the  citizen  of  Zion,  that  in 
his  eyes  a  vile  person  is  contemned,  however 
high :  but  he  honours  them  that  fear  the 
Lord,  though  they  may  not  have  the  gold 
ring  and  the  gay  clothing. 

The  sacred  historian  has  not  failed  to  tell 
us  how  these  men  were  engaged  at  the  time 
of  their  being  thus  distinguished.  They  were 
in  the  field  keeping  watch  over  their  flock  by 
night.  Thus  they  were  abiding  in  their  call- 
ing, and  faithfully  and  actively  discharging 
the  duties  of  it.  Never  mind  how  humble 
your  occupations  may  be — 

"  Honour,  and  shame,  from  no  condition  rise: 
Act  well  your  part— there  all  the  honour  lies. 

Be  attentive  and  diligent,  and  you  are  useful 
and  respectable.  They  ought  to  blush,  who 
do  nothing,  or  have  nothing  to  do.  Their 
mode  of  living  is  as  inconsistent  with  the  life 
of  a  Christian  required  in  the  Gospel,  as  a 
life  of  vice.  The  tree  that  bringeth  forth  nc- 
good  fruit,  is  hewn  down,  and  €ast  into  the 
fire.  The  servant  that  hid  his  Ix>rd's  talent 
in  a  napkin,  did  not  abuse  it ;  but  because  he 
was  an  unprofitable  servant,  he  was  a  wicked 
one,  and  therefore  punished.  The  case  of 
these  shepherds  is  not  a  solitary  one.  Go 
through  the  Scriptures,  and  make  out  a  list 
of  all  those  whom  Go^  favoured  and  dignified 
with  his  visits;  and  ^how  me  one  among  them 
all,  that  was  a  'irone  in  the  community,  or 
not  properly  and  usefully  employed.  Other 
beings  are  more  likely  to  appear  to  the  use- 
less and  idle.  "  Our  idle  days,"  says  Bishop 
Hall,  "are  the  Devil's  busy  ones."  And 
Watts  says, 

"  For  Satan  finds  some  mischief  still, 
*      For  idle  hands  to  do." 

It  was  well  said  by  an  old  Puritan,  "  I  find 
diligence  the  best  preservative  from  tempta- 
tion :  for  when  Satan  comes  to  me  with  lus 
proposals,  I  say  to  him,  I  cannot  attend  to 
thee  now — I  am  so  busy." 

"  The  labour  of  the  righteous  tendeth  to 
life."  "  The  soul  of  the  sluggard  desireth, 
and  hath  nothing:  but  the  soul  of  the  diligent 
shall  be  made  fat" 


DECEMBER  27 


DECEMBER  27. 

"  Let  us  now  go  even  unto  Bethlehem,  and  see 
this  thing  -which  is  come  to  pass." — Luke 
ii.  15. 

This  was  the  language  of  the  shepherds. 
And  it  was  not  a  vain  curiosity  that  led  them. 
While  keeping  their  flocks  by  night,  the  an- 
gel of  the  Lord  appeared  to  them;  and  said, 
"Fear  not:  for,  behold,  I  bring  you  good 
tidings  of  great  joy,  which  shall  be  to  all 
people.  For  unto  you  is  born  this  day  in  the 
city  of  David,  a  Saviour,  which  is  Christ  the 
Lord.  And  this  shall  be  a  sign  unto  you ;  ye 
shall  find  the  babe  wrapped  in  swaddling- 
clothes,  lying  in  a  manger."  This  they  con- 
sidered, as  it  really  was,  an  order  to  repair 
thither,  to  ascertain  and  report  the  fact.  And 
they  would  have  set  off  instantly.  But  there 
suddenly  descended  a  multitude  of  the  hea- 
venly host,  praising  God,  and  saying,  Glory 
to  God  in  the  highest ;  on  earth  peace,  good 
will  toward  men.  We  know  not  how  long 
this  melody  continued.  Yet  who  can  wonder 
at  their  staying  till  it  was  over]  But  no 
sooner  were  the  angels  gone  away  into 
heaven,  than  "  the  shepherds  said  one  to  an- 
other, Let  us  now  go  even  unto  Bethlehem, 
and  see  this  thing  which  is  come  to  pass." 
Let  us  accompany  them ;  and  contemplate  a 
scene  which  will  induce  us  to  exclaim,  with 
Moses,  on  a  very  marvellous,  but  very  infe- 
rior occasion ;  "  Ask  now  of  the  days  that  are 
past,  which  were  before  thee,  since  the  day 
that  God  created  man  upon  the  earth,  and  ask 
from  the  one  side  of  heaven  unto  the  other, 
whether  there  hath  been  any  such  thing  as 
this  great  thing  is,  or  hath  been  heard  like 
it?" 

In  this  thing  which  is  come  to  pass,  we 
behold  a  very  striking  display  of  divine  truth. 
The  coming  of  the  Messiah  was  called, "  The 
truth  of  God."  Many  things  evince  the 
Divine  veracity :  but  this  was  the  main  pledge. 
It  was  the  chief  promis*.  ever  given  to  man. 
It  was  also  the  earliest  assurance:  it  was 
given  as  early  as  the  Fail.  And  what  a 
.ength  of  time  the  assurance  seemed  to  hang 
in  suspense  !  A  year — a  hundred  years — a 
thousand  years — another  thousand,  and  an- 
other, and  another  rolled  away  before  the 
Seed  of  the  woman  appeared !  Hath  He 
forgotten  to  be  gracious )  Doth  his  promise 
fail  for  evermore  1  But  at  the  end  of  four 
thousand  years,  it  was  proclaimed,  His  coun- 
cils of  old  are  faithfulness  and  truth.  How 
many  also  were,  what  we  may  call  the  minute 
parts  of  the  promise.  It  was  foretold  that  he 
should  descend  from  a  particular  nation — the 
nation  of  the  Jews :  a  particular  tribe — the 
tribe  of  Judah :  a  particular  family — the  family 
of  David :  a  particular  mother — a  virgin.  On 
how  many  things  does  the  veracity  of  God 
now  depend,  the  failure  of  any  one  of  which 
vculd  prove  him  a  liar.     The  place  of  his 


residence  was  foretold — it  was  Bethlehem. 
The  prophecy  had  been  recorded  for  ages, 
and  was  acknowledged  at  the  time  of  his 
birth.  But  how  many  things  were  necessary 
to  this ;  and  how  accidental  seemed  the  fulfil- 
ment !  For  Joseph  and  Mary  were  residing 
at  Nazareth.  And  had  not  Judaia  been  under 
the  Roman  dominion;  and  had  not  Cassar 
Augustus  proudly  wished  to  know  the  num- 
ber and  wealth  of  his  subjects ;  and  had  Mary 
been  delivered  a  few  days  sooner  or  later :  he 
would  have  been  born  elsewhere,  and  the 
word  of  God  would  have  been  of  none  effect 
All  these  occurrences  appear  casual,  and  they 
were  so  to  the  parties  themselves ;  but  not  to 
God ;  he  knows  all  his  works  from  the  begin- 
ning. All  these  events  seemed  loosely  con- 
nected :  but  they  were  links  making  an 
adamantine  chain.  The  truth  of  God  was 
the  pivot  on  which  all  turned :  the  centre  in 
which  all  united ;  the  end  to  which  all  re- 
ferred. Let  us  see  here,  not  only  how  wil- 
ling, but  how  able  he  is  to  accomplish  his 
word ;  and  be  strong  in  faith,  giving  glory  to 
God.  Let  no  apparent  delay,  no  opposing 
difficulties,  no  interfering  interests,  affect  our 
minds.  His  purpose  is  secretly,  yet  uncon- 
trollably, moving  on ;  and  the  most  unlikely 
instruments  are  contributing  to  its  execution. 
How  much  depends  on  our  confidence  in  the 
truth  of  God ! 

We  see,  in  the  thing  which  has  come  tc 
pass,  a  wonderful  combination.  A  combina- 
tion of  natures — I  admit  his  humanity  ;  and 
why  should  I  question  his  divinity]  I  find 
many  things  ascribed  to  him,  which  cannot 
belong  to  him  as  God;  and  I  find  others 
ascribed  to  him,  which  cannot  pertain  to  him 
as  man :  and  here  is  the  solution  of  the  diffi- 
culty— "  God  was  manifest  in  the  flesh."  A 
combination  of  grandeur  and  abasement. 
Whose  birth  could  have  been  more  obscure 
and  degrading  ]  What  welcome  was  given 
him  ]  What  preparation  was  made  for  him  ] 
"  The  world  was  made  by  him,  and  the  world 
knew  him  not.  He  came  unto  his  own,  and 
his  own  received  him  not."  A  poor  young 
female  was  his  mother ;  a  stable  his  chamber ; 
a  manger  his  cradle,  because  there  was  no 
room  at  the  inn.  But  whose  birth  was  ever 
so  glorious  ]  Ye  gods  of  the  earth,  bring  forth 
your  first-born ;  but  no  new  star  sparkles  over 
where  the  young  child  is.  No  wise  men 
come  miraculously  from  the  East  to  worship 
him.  No  angel  comes  down.  No  heavenly 
choir  sing  his  birth.  No  command  is  given, 
Let  all  the  angels  of  God  worship  him.  No 
spirit  of  prophecy  breathes  inspiration.  No 
Simeon  waits  for  him  as  the  Consolation  of 
Israel.  No  Anna  speaks  of  him  to  all  those 
who  look  for  redemption. 

We  see  also  a  prodigy  of  benevolence. 
Eveiy  thing  says,  Behold  a  love  that  passeth 
knowledge.  His  former  condition — he  was 
rich,  and  became  poor.     His  independence 


DECEMBER  28. 


361 


one*  uioioi :  he  was  not  constrained  to  enter 
such  a  state — Lo !  I  come,  says  he :  he  gave 
nis  life  a  ransom  for  us.  The  principle  that 
moved  him — it  was  not  our  desert ;  but  his 
own  mercy.  He  came  into  the  world  to  save 
sinners :  he  died  for  the  ungodly :  in  his  love 
and  pity  he  redeemed  us.  His  not  waiting 
for  our  application,  arising  from  a  sense  of  our 
need  of  him — His  engaging,  in  foresight  of 
all  the  degree  and  extent  of  his  sufferings — 
His  going  through  the  whole,  without  repent- 
ing of  the  expensive  undertaking — His  ac- 
complishing it  with  delight. 

Here,  also,  we  see  an  example  for  our  imi- 
tation. Did  he  thus  despise  worldly  distinc- 
tions 1  and  shall  we  admire  them  7  shall  we 
seek  great  things  for  ourselves  7 — place  such 
a  Christian  by  the  side  of  the  manger ! 
Having  food  and  raiment,  let  us  be  therewith 
content  Shall  we  find  it  difficult  to  conde- 
scend to  men  of  low  estate,  and  to  exercise 
self-denial  in  doing  good  !  "  Let  this  mind 
be  in  you  which  was  also  in  Christ  Jesus : 
who,  being  in  the  form  of  God,  thought  it  not 
robbery  to  be  equal  with  God ;  but  made  him- 
self of  no  reputation,  and  took  upon  him  the 
form  of  a  servant,  and  was  made  in  the  like- 
ness of  men."  Did  he  not  only  stoop  so  low, 
but  suffer  so  much  for  us  ;  and  shall  we  not 
be  willing  to  endure  any  privations,  and  incur 
any  sacrifices,  for  our  brethren  7  "  Be  ye 
therefore  followers  of  God,  as  dear  children  ; 
and  walk  in  love,  as  Christ  also  hath  loved  us, 
and  hath  given  himself  for  us,  an  offering  and 
a  sacrifice  to  God,  for  a  sweet-smelling  sa- 
vour." 

Great  as  this  thing  is  which  has  come  to 
pass,  there  are  many  who  will  refuse  to  take 
a  step  to  see  it  Even  at  the  very  festival, 
which  is  the  commemoration  of  it  they  will 
be  found  any  where  rather  than  at  Bethle- 
hem. They  will  be  attracted  to  every  thing, 
rather  than  to  that  sight  which  the  shepherds 
left  their  flocks,  and  made  haste  to  see; 
which  the  Eastern  sages  came  such  a  vast 
distance  to  behold ;  and  which  drew  all  hea- 
ven down  to  earth.  Some,  while  they  observe 
the  day  by  a  freedom  from  labour,  not  only 
neglect  but  insult  the  subject  of  it;  and,  by 
intemperance  and  riot  revive  the  works  of 
the  Devil,  which  the  Son  of  God  was  mani- 
fested to  destroy. 

But  let  us  call  off  our  attention  from  the 
little,  debasing,  vexing,  defiling  things  of  the 
world,  and  repair  to  the  Infant  of  Bethlehem, 
the  desire  of  all  nations.  Let  us  give  him  the 
glory  which  is  due  unto  his  holy  Name;  and 
say,  "  Unto  us  a  child  is  born,  unto  us  a  Son 
is  given :  and  the  government  shall  be  upon 
his  shoulder :  and  his  name  shall  be  called 
Wonderful,  Counsellor,  The  mighty  God, 
The  everlasting  Father,  The  Prince  of 
Peace."  Let  us  behold  in  him  provision 
made  for  our  recovery,  the  most  suitable  to 
our  wants,  and  the  most  adequate  to  our  re- 
2Z  31 


lief;  and  placed  entirely  within  our  reach, 
let  us  embrace  him ;  and  exclaim,  "  Lo,  this 
is  our  God;  we  have  waited  for  him,  and  he 
will  save  us:  this  is  the  Lord;  we  have  wait- 
ed for  him :  we  will  be  glad,  and  rejoice  is. 
his  salvation." 

And  let  our  zeal  and  gratitude  be  equal  to 
our  joy.  And  let  us  follow  the  shepherds  not 
only  in  our  going,  but  in  our  return — "  And 
when  they  had  seen  it  they  made  known 
abroad  the  saying  which  was  told  them  con- 
cerning the  child"^-"And  they  returned, 
glorifying  and  praising  God  for  all  the  things 
that  they  had  heard  and  seen." 


DECEMBER  28. 

"  And  they  -were  both  righteous  before  God, 
walking  in  all  the  commandments  and  ordi- 
nances of  the  Lord  blameless." — Luke  i.  6. 

This  worthy  couple  are  known  as  the  fa- 
ther and  mother  of  a  very  illustrious  person- 
age ;  of  whom  the  Judge  of  all  said,  "  Among 
them  that  are  bom  of  women,  there  hath  not 
risen  a  greater  than  John  the  Baptist"  But 
while  Zacharias  and  Elisabeth  derive  renown 
from  their  son,  they  are  worthy  of  attention, 
personally  considered.  Though  not  distin- 
guished by  worldly  grandeur,  they  were  great 
in  the  sight  of  the  Lord ;  and,  though  their 
names  are  not  recorded  in  the  annals  of  na- 
tional history,  their  characters  will  be  had  in 
everlasting  remembrance  in  the  Scriptures  of 
truth.  Five  things  are  here  said  of  their 
piety. 

— It  was  sincere — They  we're  righteous 
before  God.  Many  are  righteous  before  men, 
who  only  look  on  the  outward  appearance  : 
but  the  Lord,  who  searcheth  the  heart,  and 
sees  actions  in  their  motives,  disowns  them. 
A  large  assembly  may  be  convened  together, 
and  be  engaged  in  the  same  exercises;  but 
they  only  worship  him,  who  worship  him  in 
spirit  and  in  truth.  What  are  we  in  his  esti- 
mation 7  He  that  judgeth  us  is  the  Lord. 

— It  was  practical — They  walked  in  the 
commandments  and  ordinances  of  the  Lord. 
Divine  truth  is  important ;  yet  if  we  know 
these  things,  happy  are  we  only  if  we  do 
them.  Practice  is  nothing  without  principle : 
and  what  proof  have  we  of  the  reality  and 
excellency  of  principle  without  practice  7  "  I 
will  put  my  Spirit  within  you,  and  cause  you 
to  walk  in  my  statutes;  and  ye  shall  keep  my 
judgments,  and  do  them."  We  do  not  under- 
value experience ;  but  the  Scripture  requires 
something  more  than  good  feelings — "Let 
your  light  so  shine  before  men,  that  they  may 
see  your  good  works,  and  glorify  your  Father 
which  is  in  heaven."  A  good  conscience  will 
always  be  accompanied  with  a  good  conver- 
sation. He  is  a  vain  man  who  says  he  has 
faith  and  hath  not  works — Can  such  faith 
save  him  7 


362 


DECEMBER  29. 


• 


— It  was  impartial — They  walked  in  all 
the  commandments  and  ordinances  of  the 
Lord.  None  are  universally  wicked.  Vices 
are  often  inconsistent  with  each  other.  Pro- 
digality opposes  avarice,  and  covetousness 
complains  of  extravagance.  All  do  something, 
for  conscience  must  be  appeased :  but  they 
are  determined  in  their  selections  by  the 
easiness  of  the  thing,  or  its  relation  to  some 
one  of  their  interests.  They  have  no  regard 
to  the  will  of  God ;  for  if  their  observance 
sprang  from  a  regard  to  his.  pleasure,  this 
would  lead  them  to  avoid  every  thing  which 
he  has  forbidden,  and  to  inquire  after  every 
thing  he  has  enjoined.  "  Then  shall  I  not  be 
ashamed,  when  I  have  respect  unto  all  thy 
commandments." 

— It  was  irreproachable — They  walked  in 
all  the  commandments  and  ordinances  of  the 
IiOrd,  blameless.  It  is  not  said  they  were  sin- 
less. The  subjects  of  divine  grace  will  al- 
ways have  enough  to  bewail  before  God,  in- 
stead of  saying,  I  have  attained,  I  am  already 
perfect.  But  it  is  a  mercy  (and  this  is  possi- 
ble) to  be  preserved  from  those  falls  which 
injure  our  reputation  and  influence;  and  also 
from  those  imprudences  which  draw  upon  a 
man  the  reproach  of  folly  or  weakness,  when 
he  is  not  taxable  with  sin ;  and  from  those 
veerings  of  opinion,  which  are  yet  consistent 
with  some  degree  of  fixed  principle  in  higher 
things.  It  is  well  when  our  good  cannot  be 
evil  spoken  of;  and  we  are  without  offence 
til]  the  day  of  Christ 

— It  was  mutual — They  were  both,  righte- 
ous before  God,  walking  in  all  the  command- 
ments and  ordinances  of  the  Lord,  blameless. 
This  is  not  the  case  in  every  family.  In  some 
houses  there  is  no  fear  of  God  in  either  mas- 
ter or  mistress,  father  or  mother,  husband  or 
wife.  In  others  there  is  one  of  these  relations 
godly,  and  only  one.  They  who  are  joined 
together  by  marriage,  are  not  one  in  the 
Lord.  This  difference  may  be  accounted  for 
three  ways.  One  of  the  parties  may  have 
been  called  after  their  affinity— neither  of 
them  knowing  God  at  the  time  of  contract- 
ing it.  Or  one  of  the  parties  may  have  de- 
ceived the  other — and  some  are  guarded  and 
crafty — and  those  who  are  upright  them- 
selves, are  generally  free  from  suspicion.  Or 
the  religious  individual  was  perhaps  (how 
strange!)  careless  upon  this  subject;  and  did 
not  feel  religion,  in  his  choice,  the  one  thing 
needful ;  or  was  bribed  against  his  conviction, 
by  other  things.  The  two  former  cases  de- 
serve pity;  but  the  third  justifies  censure. 
And  his  error  will  correct  him.  For  nothing 
can  be  more  desirable  and  important  than  the 
godliness  of  both  parties.  How  near  is  the  re- 
lation! How  constant  and  influential  the 
intercourse!  How  lamentable,  in  a  course 
where  we  need  every  assistance,  to  meet 
with  impediments !  How  can  two  walk  to- 
gether, except  they  be  agreed  1 — And  are 


there  servants  ?  are  there  children?  Each  of 
the  superiors  will  have  their  adherents.  And 
it  is  not  difficult  to  conclude,  from  the  depra- 
vity of  human  nature,  which  will  be  more 
readJy  followed — the  one  who  would  lead 
into  the  world — or  the  one  who  would  lead 
out  of  it. 

But  the  case  would  be  more  awful  still,  il 
one  of  the  parties  was  an  official  character — 
Surely  a  Zacharias  should  have  an  Elisabeth. 
What  disgrace  and  injury  may  result  from 
the  union  of  a  preacher  with  an  irreligious  or 
indiscreet  companion !  The  Apostle  there- 
fore describes  the  character  of  a  minister's 
wife,  as  well  as  of  his  own :  and  naturally 
concludes,  that  he  who  proclaims  his  want  of 
piety  and  judgment  in  a  case  so  plain  and 
momentous,  tells  how  unqualified  he  is  for 
other  matters — "  For  if  a  man  know  not  how 
to  rule  his  own  house,  how  shall  he  take  care 
of  the  Church  of  God?" 


DECEMBER  29. 

"  Though  he  slay  me,  yet  will  I  trust  in  him  " 
Job  xiii.  15. 

This  is  a  noble  resolution.  It  supposes 
suffering.  Slaying,  here,  stands  for  every 
loss  and  infliction  he  could  suffer  or  forebode. 
Slaying,  literally  means  death :  and  Job  does 
not  exclude  this  from  his  supposition.  He 
more  than  once  seems  to  apprehend  it  as  the 
consequence  of  his  present  malady — I  know 
thou  wilt  bring  me  to  death — My  breath  is 
corrupt — My  days  are  extinct — The  graves 
are  ready  for  me.  Indeed  there  is  not  much 
for  him  to  slay — He  has  slain  my  cattle,  my 
servants,  my  children ;  he  has  slain  the  ten- 
derness of  my  wife,  and  the  confidence  of  my 
friends  ;  he  has  slain  my  health — and  if  there 
be  any  thing  more,  let  him  slay  it — I  can 
trust  him  down  to  the  grave,  and  through  it 
— for  I  know  that  my  Redeemer  liveth — and 
that  in  my  flesh  I  shall  see  God — though  my 
reins  be  consumed  within  me. 

It  professes  confidence — "  Though  he  slay 
me,  yet  will  I  trust  in  him."  It  is  obvious, 
from  hence,  that  he  did  not  think  God  was 
really  his  enemy.  If  he  had,  how  could  he 
have  trusted  in  him  1  He  knew  nothing  of 
the  language  of  a  mystic — "  Though  I  perish, 
I  shall  serve  thee  still — If  thou  send  me  to 
hell,  I  shall  love  thee  there."  These  are 
the  sayings  of  religious  madness — and  one 
hour  of  the  suffering  they  make  so  light  of 
would  bring  them  to  the  use  of  their  senses. 
By  the  very  law  of  my  nature  it  is  impossible 
for  me  to  regard  a  Being  that  I  believe  de- 
termined to  make  me  miserable  for  ever; 
and  God  himself  has  commanded  me  to  seek 
after  my  salvation  and  happiness — I  could 
not,  therefore,  acquiesce  in  my  misery  with- 
out violating  his  will.  Such  a  state  of  sublime 
self-annihilation,  therefore,  is  not  possible  if 


DECExMBER  30. 


303 


rt  were  proper ;  and  it  is  not  proper  if  it  were 
possible.  But  it  is  both  proper  and  possible 
to  believe  that  natural  evil  may  be  converted 
Jito  moral  good ;  that  bodily  pain  may  conduce 
to  spiritual  profit;  that  though  no  chastening 
for  the  present  is  joyous,  but  grievous,  it  may 
afterward  yield  the  peaceable  fruit  of  righte- 
ousness to  them  that  are  exercised  therewith ; 
that  behind  a  frowning  providence  he  may 
hide  a  smiling  face ;  that  though  he  ampu- 
tates a  limb,  it  is  to  save  life ;  and  that,  in 
ways  beyond  all  my  conceptions,  he  can,  he 
will  make  all  things  work  together  for  good 
to  them  that  love  him.  And  this  is  what  Job 
means  by  his  confidence. 

But  it  also  intimates  difficulty — Though 
he  slay  me,  yet  will  I  trust  in  him.  For 
there  is  much  in  searching  and  awful  dispen- 
sations to  try  and  check  confidence :  much  to 
awaken  suspicion  and  fear.  When  things  are 
agreeable  and  prosperous,  we  feel  compara- 
tively little  difficulty.  But  when  the  scene 
is  changed ;  and  the  sky  overspread ;  and  the 
clouds  return  after  the  rain :  when  we  are 
stripped,  bereaved,  abandoned :  then  we  are 
cast  out  of  his  sight ;  our  way  is  perished  from 
the  Lord ;  and  we  think  our  eye  will  no  more 
see  good !  When  troubles  befall  others,  we 
go  to  them,  and  strengthen  their  hands  in 
God.  We  readily  deal  out  the  promises  to 
them,  and  feel  inclined  to  reprove,  if  they 
refuse  to  be  comforted.  We  tell  them  God 
is  only  waiting  to  be  gracious ;  and  will  ap- 
pear to  their  joy.  But  when  we  come  into 
the  same  condition  ourselves,  we  are  unable 
to  follow  the  advice  we  have  given,  and  to 
receive  the  encouragements  we  have  admi- 
nistered. Thus  we  incur  the  censure — 
"  Thou  hast  instructed  many,  and  thou  hast 
strengthened  the  weak  hand ;  thy  words  have 
upholden  him  that  was  falling,  and  thou  hast 
strengthened  the  feeble  knees :  but  now  it  is 
come  upon  thee,  and  thou  faintest ;  it  touch- 
eth  thee,  and  thou  art  troubled."  Let  us  not 
be  too  severe  with  people  in  affliction.  To 
trust  God  when  we  know  not  what  he  is 
doing ;  when  he  seems  to  oppose  us ;  when 
he  presents  a  sword  even  to  our  bosom,  and 
we  feel  its  point :  it  is  then,  verily,  no  easy 
thing  to  hope  in  the  Lord,  and  wait  patiently 
for  him.  But  Job  did  this — Yea,  says  he,  in 
the  midst  of  every  killing  providence — though 
he  slay  me,  yet  will  I  trust  in  him.  Let  us 
therefore  seek  after  this  confidence  in  God. 
For,  first,  there  is  nothing  so  honourable  to 
God.  Secondly ;  there  is  nothing  so  benefi- 
cial to  ourselves.  Thirdly ;  there  is  nothing 
so  reasonable  in  itself — for  whatever  view  we 
take  of  God ;  whether  we  consider  his  per- 
fections ;  or  his  relations ;  or  his  promises ;  or 
his  past  dealings  with  others  and  ourselves : 
the  more  we  shall  be  induced  to  say,  "  What 
time  I  am  afraid,  I  will  trust  in  thee."  So 
true  is  it — They  that  know  his  name,  wil  put 
their  trust  in  him. 


DECEMBER  30. 
"Are  not  my  days  few  ?" — Job.  x.  SO. 

— Not  years :  months :  weeks :  but  days. 
Life  is  to  be  reckoned  by  days.  Are  not  my 
days  few  ?  They  are  so  in  every  respect  ? 
relatively]  comparatively]  absolutely?  It 
will  not  be  necessary  to  prove  this.  No  one 
denies  it  No  one  can  deny  it.  Yet  how 
much  depends  upon  the  proper  use  of  a  truth 
so  obvious,  and  a  reflection  so  simple !  Are 
not  my  days  few  1 

— But  how  came  they  so  1  All  men  die,  but 
not  willingly.  Skin  for  skin,  yea,  all  that  a 
man  hath  will  he  give  for  his  life :  but  he 
cannot  continue  it  He  hates,  he  dreads 
death.  It  is  the  king  of  terrors.  The  thought 
of  it  imbitters  his  comforts,  and  keeps  him 
always  subject  to  bondage.  And  could  this 
have  been  the  natural  state  of  man  a«  he 
came  from  the  hands  of  his  Maker?  The 
Deist  meets  with  this  fact,  as  well  as  we : 
and  as  he  cannot  deny  it,  let  him  account  for 
it  under  the  empire  and  agency  of  a  Being 
who  is  "omnipotent  benevolence."  Reve- 
lation gives  us  the  only  rational  and  convinc- 
ing account — "  The  body  is  dead  because  of 
sin."  "  By  one  man  sm  entered  into  the 
world,  and  death  by  sin;  and  so  death  har 
passed  upon  all  men,  because  all  have  sinned." 
It  is  not  "  a  debt  due  to  nature."  It  is  tht 
consequence  of  a  judicial  and  penal  infliction 
"For  all  our  days  are  passed  away  in  thy 
wrath."  We  are  not  struck  with  this,  be- 
cause we  are  accustomed  to  the  result ;  and 
it  gradually  takes  place.  But  could  we  have 
seen  the  deluge  destroying  the  whole  world 
at  once,  we  should  not  have  questioned  the 
provocation  of  God  by  some  mighty  cause. 
But  where  is  the  difference,  as  to  punitive 
justice,  whether  all  the  criminals  are  executed 
together,  or  led  forth  one  by  one  ?  Are  not 
my  days  few ! 

Do  not  then  render  them  fewer.  What ! 
you  are  ready  to  exclaim,  are  we  in  danger 
of  turning  self-murderers?  Yet  how  many 
are  continually  reported  as  having  destroyed 
themselves !  But  violence  is  not  the  only 
mode  of  shortening  life.  One  of  our  most 
eminent  physicians  has  affirmed,  that  "the 
board  destroys  more  than  the  sword."  An- 
other has  said,  "  Though  all  men  are  mortal, 
not  one  in  a  thousand  dies  a  purely  natura. 
death."  Many  enervate  themselves  by  lying 
late  in  bed ;  and  living,  if  it  deserves  the 
name  of  life,  in  lazy  inactiveness,  as  injurious 
to  health  as  to  virtue.  Envy  is  the  rotten- 
ness of  the  bones.  Fretfulness  and  anxiety 
corrode.  Anger  and  malice  consume.  It  is 
needless  to  mention  intemperance  and  sen- 
suality,  the  effects  of  which  so  often  lie  down 
with  the  sinner  in  an  early  grave.  Godliness 
has  the  promise  of  the  life  that  now  is.  By 
freeing  us  from  the  malignant  passions,  which 
are  always  injurious  to  ourselves,  as  well  as 


Jo4 


DECEMBER  81. 


jthers ;  and  by  inducing  the  affectionate  and 
»ene volent  ones,  which  are  always  beneficial : 
bv  the  peace  it  sheds  abroad  in  the  bosom ; 
&ud  the  hope  and  confidence  it  authorizes  and 
htspires,  as  well  as  by  surrounding  us  with 
the  care  of  Providence  :  it  is,  as  David  calls 
't,   "  the  health  of  the  countenance ;"  and 

{"ustifies  the  admonition  of  his  son — "  Fear  the 
jord,  and  depart  from  evil.  It  shall  be  health 
to  thy  navel,  and  marrow  to  thy  bones."  Are 
not  my  days  few ! 

— Why  then  moderate  your  attachment  to 
every  thing  that  depends  upon  their  brevity,  j 
Who  would  set  their  heart  on  that  which  is  | 
not  7  Who  would  load  with  treasure  a  vessel 
rotten  or  full  of  holes]  All  the  admired  distinc- 
tions and  possessions  of  the  world  are  very  un- 
certain in  themselves,  and  often  leave  us :  but 
if  they  continue  with  us,  we  cannot  continue 
with  them.  We  brought  nothing  with  us  into 
the  world,  and  it  is  certain  we  can  carry 
nothing  out.  Yet,  stripped  and  naked  as  we 
shall  go,  go  we  must;  and  the  time  of  our 
departure  is  at  hand.  Oh !  what  shall  we 
think,  a  few  days  hence,  of  those  pursuits 
which  now  so  much  engross  us  !  "  To-mor- 
row we  die ;"  and  what  will  it  signify,  whether 
we  are  carried  to  the  grave  from  a  cottage, 
rr  a  mansion;  or  leave  behind  us  much  or 
little  1  .  Endeavour  to  think  always,  as  you 
will  feel  soon.  "  Brethren,  the  time  is  short : 
it  remaineth,  that  both  they  that  have  wives 
be  as  though  they  had  none ;  and  they  that 
weep,  as  though  they  wept  not;  and  they 
that  rejoice,  as  though  they  rejoiced  not ;  and 
they  that  buy,  as  though  they  possessed  not ; 
and  they  that  use  this  world,  as  not  abusing 
it;  for  the  fashion  of  this  world  passeth 
away."     Are  not  my  days  few  ? 

— Then  let  us  well  employ  and  improve 
them.  This  is  what  Moses  prayed  for :  "  So 
teach  us  to  number  our  days,  that  we  may 
apply  our  hearts  unto  wisdom."  And  what 
is  wisdom  1  This  must  be  determined  by  cir- 
cumstances. What  is  wise  conduct  in  one  man 
may  be  folly  in  another,  because  of  their  dif- 
ferent relations  and  circumstances.  But  it  is 
easy  to  determine  what  is  wisdom  in  a  man 
who  numbers,  his  days  and  finds  them  to  be 
few :  and  who  has,  during  their  continuance, 
an  all-important  interest  to  secure  ;  and  has 
30  other  opportunity.  If  he  is  guilty,  it  must 
be  wise  in  him  to  seek  forgiveness.  If  he  is 
lost,  it  must  be  wise  in  him  to  seek  salvation ; 
and  if  he  be  unable  to  save  himself,  it  must 
be  wise  in  him  to  apply  to  another,  who  is 
appointed  for  the  very  purpose.  And  in  our 
case,  such  an  one  there  is  His  name  is  Jesus. 
He  is  mighty  to  save.  He  is  willing  to  save. 
Instead  of  complaining  of  your  application,  he 
only  complains  of  your  neglect — Ye  will  not 
come  to  me  that  ye  might  have  life.  Many 
have  tried  his  power  and  his  love ;  and  re- 
commended him  from  their  own  happy  expe- 
rience.    He  is  now  on  the  throne  of  grace. 


But  he  will  not  be  always  there.  He  will 
soon  ascend  the  tribunal  of  justice.  Seek  him 
while  "ie  may  be  found,  and  call  upon  him 
while  he  is  near.  Behold,  now  is  the  accept- 
ed time.  Behold,  now  is  the  day  of  salva- 
tion. 

This  part  of  our  subject  branches  itself  in- 
to another  line  of  duty.  As  you  ane  to  gain 
good,  so  you  are  to  do  good — And  this,  too, 
is  equally  enforced  by  the  fewness  of  your 
days.  Life  is  yours ;  and  it  affords  you  one 
privilege  above  the  saints  in  light.  It  is  the 
opportunity  ©f  beneficence— of  relieving  the 
poor,  of  instructing  the  ignorant,  of  convert- 
ing the  sinner.  But  remember  two  things. 
Their  days  are  few  ;  and  therefore  they  will 
soon  be  gone  beyond  the  possibility  of  receiv- 
ing relief.  And  your  days  are  few ;  and  you 
will  soon  be  placed  beyond  the  possibility  of 
affording  it.     Wing    your   zeal,   therefore, 

with  the    thought "  The    night    cometh 

wherein  no  man  can  work." 

— There  is  a  way  of  lengthening  life.  It 
is — not  by  duration,  but  by  diligence.  It  is  by 
"  filling  our  days."  It  is  by  doing  much  busi- 
ness in  a  little  time.  Some  live  longer  in  a 
week  than  others  do  in  a  year.  • 


DECEMBER  31. 

" He  thanked  God,  and  took  courage" 
Acts  xxviii.  15. 

Gratitude  and  confidence  are  individually 
excellent ;  but  their  union  is  admirable.  They 
adorn,  and  recommend,  and  aid  each  other. 
There  is  no  one  they  so  well  become  as  the 
Christian.  And  when  is  he  without  cause 
for  both  1  When  has  he  not,  if  truth  ex- 
amines his  condition,  a  thousand  excitements 
to  praise,  arid  encouragements  to  hope  1 

It  can  never  be  more  proper  to  exercise 
these,  than  at  the  interesting  period  of  the 
last  day  of  the  year;  when  we  are  so  natural- 
ly and  unavoidably  led  to  think  of  the  past 
and  the  future.  Let  us  therefore  follow  the 
example  of  Paul,  when  he  met  the  brethren 
at  Appii  Forum — Let  us  thank  God  and  take 
courage. 

What  can  be  more  reasonable  than  to  thank 
God  when  we  review  the  past  ?  While  many 
have  been  cut  off,  and  not  a  few  in  their  sins, 
we  have  been  carried  through  another  year 
in  safety.  We  have  been  exposed  to  acci- 
dents and  diseases,  as  well  as  they  who  are 
now  in  the  dust ;  and  our  frame  has  been  as 
delicate  and  as  frail  as  their  frame.  But  we 
are  the  living,  the  living  to  praise  him,  as  it 
is  this  day ;  and  all  our  bones  can  say,  Who 
is  a  God  like  unto  thee  1  While  he  has  holden 
our  souls  in  life,  he  has  also  continued  our 
mercies.  These  mercies  have  been  new 
every  morning.  Of  the  least  of  all  these  we 
have  been  unworthy.  And  had  we  been 
dealt  with  according  to  our  desert,  we  should 


DECEMBER  31. 


365 


have  been  the  most  wretched  beings  on  earth. 
But  we  have  been  fed  at  his  table :  we  have 
been  clothed  from  his  wardrobe.  We  have 
had  not  only  the  necessaries,  but  the  com- 
forts and  indulgences  of  life.  He  has  given 
us  richly  all  things  to  enjoy.  He  has  made 
the  outgoings  of  our  mornings  and  evenings 
to  rejoice.  He  has  given  us  the  succession 
of  the  seasons.  He  has  blessed  the  springing 
of  the  earth.  He  has  charmed  us  in  the 
held,  and  in  the  garden,  with  melody,  and 
fragrance,  and  colours,  and  tastes.  What  re- 
lative attachments!  What  endearments  of 
friendship!  What  pleasing  interchanges  of 
solitude  and  society !  of  labour  and  of  rest, 
have  we  enjoyed ! — We  have  not  only  to  ac- 
knowledge private,  but  public  mercies.  How 
has  he  preserved  and  blessed  our  country, 
notwithstanding  all  our  national  provocations ! 
He  has  not  only  blessed  us  personally,  but  re- 
latively. He  has  been  the  Benefactor  of  our 
families,  and  our  friends.  Yea,  he  has  bless- 
ed us  not  only  in  the  kindnesses  of  his  provi- 
dence, but  in  the  means  of  grace.  We  have 
had  our  Sabbaths.  Our  eyes  have  seen  our 
teachers.  We  have  been  made  joyful  in  his 
house  of  prayer.  He  has  fed  us  with  the 
finest  of  the  wheat,  and  with  oil  out  of  the 
rock  has  he  satisfied  us.  Bless  the  Lord,  O 
my  soul,  and  forget  not  all  his  benefits ! 

We  have  had  trials ;  but  even  these,  in- 
stead of  checking  gratitude,  if  properly  re- 
viewed, will  increase  it.  They  hav/a  been 
few,  compared  with  our  comforts.  They  have 
been  light,  compared  with  the  sufferings  of 
others.  They  have  been  variously  alleviated ; 
in  measure,  when  they  shot  forth,  he  debated 
with  them ;  he  stayed  his  rough  wind  in  the 
day  of  the  east  wind.  They  have  all  been 
founded  in  a  regard  to  our  welfare.  They 
have  imbittered  sin;  and  endeared  the  Scrip- 
tures, and  the  Throne  of  Grace,  and  the  sym- 
pathy of  Him  who  is  touched  with  the  reel- 
ing of  our  infirmities.  They  have  weaned 
us  from  the  world.  They  have  told  us  that 
this  is  not  our  rest  They  have  also  assured 
us  that  he  knows  how  to  support  and  to  de- 
liver. Aaron  tb  rod  blossomed — so  shall  ours ; 
and  yield  the  peaceable  fruit  of  righteousness. 


There  was  honey  at  the  end  of  Jonathan's 
rod — and  there  is  sw  eetness  at  the  end  of 
ours.  Yea,  already  we  can  say,  It  is  good  for 
me  that  I  have  been  afflicted.  Surely  a  gra- 
titude is  required,  on  this  occasion,  that  will 
not  expire  in  mere  acknowledgments;  but 
induce  me  to  dedicate  myself  to  his  service, 
and  walk  before  him  in  newness  of  life. 

And  what  can  be  more  reasonable  than  \j 
take  courage  when  we  look  forward  1  We 
enter,  indeed,  on  the  year  commencing,  not 
knowing  what  a  day  may  bring  forth :  and 
darkness  is  apt  to  gender  dread.  Duties 
will  arise  ;  and  we  must  meet  their  claims. 
Afflictions  may  arise ;  indeed  they  are  almost 
unavoidable.  Does  not  every  path  of  life 
lead  through  a  vale  of  tears  1  Is  not  every 
thing  here  uncertain  7  My  health  may  be  as- 
sailed. My  friends  may  be  removed.  This 
year  I  may  die. 

— But  I  will  pore  on  this  no  longer.  I  will 
not  sour  my  present  mercies,  by  suspicion,  or 
fear,  or  anxiety.  It  is  my  duty,  it  is  my 
privilege,  to  be  careful  for  nothing ;  but  to 
cast  all  my  care  on  him  who  careth  for  me. — 
I  take  courage,  from  his  former  dispensations. 
Has  he  ever  forsaken  or  forgotten  me  1  Be- 
cause he  has  been  my  help,  therefore  under 
the  shadow  of  his  wings  will  I  rejoice. — I 
take  courage,  from  his  providence.  I  am  not 
in  "a  fatherless  world."  Nothing  is  left  to 
chance.  My  ways  are  continually  before 
him ;  and  the  very  hairs  of  my  head  are  all 
numbered. — I  take  courage,  from  his  power. 
Nothing  is  too  hard  for  him.  He  can  make 
even  mine  enemies  to  be  at  peace  with  me. 
He  can  render  every  loss  a  gain.  He  cao 
make  all  things  work  together  for  my  good. — 1 
take  courage,  from  his  promises.  They  are 
all  faithfulness  and  truth.  And  what  case  do 
they  leave  unnoticed,  unprovided  for,  from 
which  despondency  can  spring  7  I  will  there- 
fore trust,"and  not  be  afraid,  but  go  forward, 
cheerfully  with  Him  who  said — I  will  never 
leave  thee  nor  forsake  thee. 

"  Beneath  his  smiles  my  heart  has  liv'd. 
And  part  of  heaven  possess'd; 
I  praise  his  Name  for  grace  receiv'd. 
And  trust  him  for  the  rest." 


31* 


END  OF  MORNING  EXERCISES. 


. 


' 


EVENING    EXERCISES. 


EVENING   EXERCISES 


FOR 


EVERY   DAY   IN   THE   YEAR. 


**N«Ter  be  without  a  book  in  daily  reading;,  of  a  direct  Scriptural  and  devotional  tendency." — Hit? 

"  The  testimonies  of  thy  grace, 

I  set  before  mine  eyes ; 
Thence  I  derive  my  daily  strength, 

And  there  my  comfort  lies. 
Thy  word  is  everlasting  truth ; 

How  pure  is  every  page  ! 
That  Holy  Book  shall  guide  our  youth, 

And  well  support  our  age." — Watts. 

"  Not  to  know  at  large  of  things  remote 
From  use,  obscure,  and  subtle,  but  to  know 
That  which  before  us  lies  in  daily  life, 
Is  the  prime  wisdom.    What  is  more  is  fume, 
Emptiness,  or  fond  impertinence  ; 
And  renders  us,  in  things  that  most  concern, 
Unpractised,  unprepared,  and  still  to  seek." — MlLTON. 

"The  prophet  wio  hath  a  dream,  let  him  tell  a  dream ;  and  he  that  hath  nj  word,  let  him  speak  my 
faithfully.    What  is  the  chaff  to  the  wheat !  saith  jhe  Lord."— Jeremiah 


. 


- 


K 


ro 


WILLIAM   WILBERFORCE,  Es*. 


My  dear  Sir, 

I  am  not  certain  that  my  motive  was  quite  pure,  when  I  felt  a  very  power 
ful  desire  that,  in  a  way  of  some  little  publicity  and  continuance,  I  might  appeal 
associated  with  One  so  esteemed  and  illustrious  as  the  Man  whose  name  dignifies 
this  page,  and  at  whose  feet  I  presume  to  lay  these  Volumes. 

A  writer  of  judgment  and  wit  has  somewhere  said,  that  "  there  are  good  per- 
sons with  whom  it  will  be  soon  enough  to  be  acquainted  in  heaven."  But  there 
are  individuals  with  whom  it  is  no  common  privilege  to  have  been  acquainted  on 
earth. 

It  is  now  more  than  forty  years  since  the  Writer  of  this  Address  was  indulged 
and  honoured  with  your  notice  and  friendship.  During  this  period  (so  long  in  the 
brevity  of  human  life  !)  he  has  had  many  opportunities  of  deriving  great  pleasure 
and  profit  from  your  private  conversation ;  and  also  of  observing  in  your  public 
career,  the  proofs  you  displayed  of  the  Orator,  the  Statesman,  the  Advocate  of 
enlightened  Freedom,  and  a  feeling,  fearless,  persevering,  and  successful  opponent 
of  a  traffic  "  that  is  a  reproach  to  any  people."  But  he  would  be  unworthy  of 
the  ministry  he  fills,  and  be  ashamed  of  the  age  he  has  now  reached,  as  a  professed 
follower  of  your  Lord  and  Saviour,  if  he  could  not  increasingly  say,  with  Young, 

■  A  Christian  is  the  highest  style  of  man." 

All  other  greatness  is,  in  the  view  of  faith,  seducing  and  dangerous ;  in  actual 
enjoyment,  unsatisfactory  and  vain ;  and  in  duration,  fleeting  and  momentary. 
**  The  world  passeth  away,  and  the  lusts  thereof:  but  he  that  doeth  the  wilj  of 
God  abideth  for  ever."  The  expectation  of  the  man  who  has  his  "  portion  in 
this  life  "  is  continually  deteriorating ;  for  every  hour  brings  him  nearer  the  loss 
of  all  his  treasure  ;  and  "  as  he  came  forth  of  his  mothers  womb,  naked  shall  he 
return  to  go  as  he  came,  and  shall  take  nothing  of  his  labour,  which  he  may 
carry  away  in  his  hand."  But  the  "  good  hope  through  grace,"  which  animates 
the  believer,  is  always  approaching  its  realities ;  and  therefore  grows,  with  the 
lapse  of  time,  more  valuable  and  more  lively.  As  it  is  spiritual  in  its  quality,  and 
heavenly  in  its  object,  it  does  not  depend  on  outward  things,  and  is  not  affected 
with  the  decay  of  nature.  Like  the  Glastonbury  thorn,  fabulously  planted  by 
Joseph  of  Arimathaea,  it  blooms  in  the  depth  of  winter.  It  "  brings  forth  fruit 
in  old  age."  "  At  evening-tide  it  is  light" — "  For  which  cause  we  faint  not; 
but  though  our  outward  man  perish,  yet  the  inward  man  is  renewed  day  by  day.' 
And  this,  my  dear  Sir,  you  are  now  happily  experiencing  at  the  close  of  more 
than  "  threescore  years  and  ten."  And  I  hail  you,  not  as  descending  towards 
the  grave  under  the  applause  of  nations,  but  as  an  heir  of  immortality,  "  looking 
for  the  mercy  of  our  Lord  Jesus  Christ  unto  eternal  life."  Attended  with  the 
thanksgivings  of  the  truly  wise  and  good  on  your  behalf,  and  in  the  comforts  of 
the  Holy  Ghost,  and  with  an  unsullied  religious  reputation,  you  are  finishing  a 
course,  which  you  have  been  enabled  to  pursue  through  evil  report  and  through 
good  report ;  undeviatingly,  unabatingly ;  forgetful  of  none  of  the  claims  of  per- 
sonal or  relative  godliness,  amidst  all  the  cares  and  engagements  of  a  popularity 
peculiarly  varied  and  extensive ,  neglecting,  in  addition  to  the  influence  of  exam- 

3 


iv  DEDICATION. 

pie,  no  means  to  recommend  the  one  thing  needful  to  others  ;  and  even  from  the 
Press,  defending  the  interests  of  practical  Christianity,  in  a  work  so  widely  cir- 
culated, so  justly  admired,  and  so  pre-eminently  useful,  especially  among  the 
higher  classes  in  society. 

Nor  can  I  omit  the  opportunity  of  acknowledging  individually,  the  obligations* 
I  fee)  myself  under  to  your  zeal  and  wisdom,  when,  in  the  novitiate  of  my  Minis- 
try, your  correspondence  furnished  me  with  hints  of  admonition,  instruction,  and 
encouragement,  to  which  I  owe  much  of  any  degree  of  acceptance  and  usefulness 
with  which  I  have  been  favoured.  Nor  can  I  forbear  also  to  mention  another 
Benefactor,  whose  name  I  know  is  as  dear  to  every  feeling  of  your  heart  as  it  is 
to  every  feeling  of  my  own — the  Rev.  John  Newton.  With  this  incomparable 
man  I  was  brought  into  an  early  intimacy,  in  consequence  of  his  addressing  me 
without  solicitation,  and  when  personally  unknown  to  him,  in  counsels  and  advice 
the  most  seasonable,  just  as  I  had  emerged  into  public  life,  peculiarly  young,  and 
inexperienced,  and  exposed.  These  opportune  advantages,  for  which  I  would 
be  daily  thankful,  recall  the  exclamation  of  Solomon,  "  A  word  fitly  spoken  how 
good  is  it ! "  and  lead  me  to  lament  that  persons  so  seldom  in  this  way,  seek  01 
even  seize  opportunities  of  usefulness.  How  often  do  they  omit  to  avail  them- 
selves of  the  influence  which  God,  by  their  rank,  or  wisdom,  or  piety,  or  age, 
has  given  them  over  others,  for  their  good ;  though  it  is  a  talent  for  which  they 
are  responsible ;  and  the  use  of  which  would  often  be  as  welcome  in  the  exertion 
as  important  in  the  results. 

The  years  which  have  passed  over  our  acquaintance  have  been  no  ordinary 
ones.  They  have  been  signalized  by  some  of  the  most  important  events  that 
could  effect  other  nations  or  our  own.  I  am  sufficiently  aware  of  your  sentiments, 
and  fully  accord  with  them  in  thinking,  that  while,  as  men  and  citizens,  we  can- 
not be  indifferent  to  the  state  of  public  affairs,  but  ought  to  be  alive  to  the  welfare 
of  a  country  that  has  such  unexampled  claims  to  our  attachment  and  gratitude  ; 
yet  that,  as  Christians,  we  should  judge  of  things  by  a  rule  of  our  own  ;  and  es- 
teem those  the  best  days  in  which  the  best  Cause  flourishes  most.  Now  while 
we  have  suffered  much,  and  have  had  much  to  deplore,  yet  "  the  walls  of  the 
temple  "  have  been  rising  "  in  troublous  times,"  and  our  political  gloom  has  been 
relieved  by  more  than  gleams  of  religious  glory.  Let  us  not  ask  with  some, 
"  What  is  the  cause  that  the  former  days  were  better  than  these  ?"  The  fact 
itself  is,  at  least  as  to  spiritual  things,  certainly  inadmissible.  Conceding  that 
eighty  or  ninety  years  ago  we  had  fewer  taxes,  and  many  of  the  articles  of  life 
were  more  cheaply  purchasable,  how  much  more  than  counterbalanced  was  this, 
by  an  unconverted  ministry,  a  people  perishing  for  lack  of  knowledge,  a  general 
carelessness  with  regard  to  the  soul,  and  an  entire  unconcern  for  the  enlargement 
of  the  Redeemer's  kingdom  ! 

At  our  first  interview  we  could  refer  to  none  of  the  many  glorious  Institutions 
which  are  now  established.  I  have  not  space  to  enumerate  them,  nor  must  I 
yield  myself  to  enlarge  on  their  claims.  But  reluctantly  to  pass  by  others,  one 
of  these  has  been  surpassed  by  nothing  since  the  days  of  the  Apostles  ;  and  when 
I  refer  to  the  importance  of  its  design,  the  simplicity  and  wisdom  of  its  constitu- 
tion, the  rapidity  of  its  growth,  the  vastness  of  its  success,  the  number  of  lan- 
guages into  which  it  has  translated  the  Scriptures,  and  the  immensity  of  copies 
which  it  has  distributed,  I  need  not  say,  I  mean  the  British  and  Foreign  Bible 
Society,  which  may  God  preserve  uninjured,  and  continue  to  smile  upon,  till  all 
shall  possess  the  unsearchable  riches  of  Christ!  Since  then,  too,  what  an  exten- 
sion has  there  been  of  Evangelical  doctrine  in  the  Establishment  and  among  the 
Dissenters;  and,  I  fearlessly  add,  of  the  genuine  influences  of  Divine  grace  in  the 
hearts  and  lives  of  thousands— Surely  no  unprejudiced  individual  can  trace  these 
things,  comparatively  with  what  preceded  them,  and  not  exclaim,  M  God  hath 
done  great  things  for  us,  whereof  we  are  glad." 

I  rejoice,  my  dear  Sir,  that  a  person  of  your  consideration  is  in  the  healthful 
number  of  those  who,  notwithstanding  the  contemptuous  denial  of  some,  and  the 


DEDICATION.  v 

gloomy  forebodings  of  others,  believe  that  real  religion  has  been  advancing,  and 
is  spreading,  and  will  continue  to  spread,  till,  without  any  disruption  of  the 
present  system,  **  the  earth  shall  be  filled  with  the  knowledge  of  the  Lord,  as 
the  waters  cover  the  sea :  for  the  mouth  of  the  Lord  hath  spoken  it."  You  do 
not  expect  that  a  country  called  by  his  name,  and  in  which  he  has  such  a  growing 
multitude  of  followers,  will  be  given  up  of  God ;  and  the  fountain  from  which  so 
many  streams  of  health  and  life  are  issuing  to  bless  the  world,  will  be  destroyed. 
You  justly  think,  that  the  way  to  gain  more  is  not  despise  or  disown  what  the 
Spirit  of  God  has  graciously  done  for  us  already :  and  that  the  way  to  improve- 
ment is  not  to  run  down  and  condemn  every  present  scheme,  attainment,  and 
exertion,  because  they  are  not  free  from  those  failings  which  some  are  too  studious 
to  discover,  too  delighted  to  expose,  and  too  zealous  to  enlarge  and  magnify.  If 
we  are  not  to  be  weary  in  well-doing,  we  need  not  only  exhortation,  but  hope, 
which  is  at  once  the  most  active,  as  well  as  the  most  cheerful  principle.  Nothing 
so  unnerves  energy  and  slackens  diligence  as  despondency.  Nothing  is  equally 
contagious  with  fear.  Those  who  feel  alarm  always  love  to  transfuse  it.  Awful 
intimations  of  approaching  evils  are  not  only  congenial  to  the  melancholic,  but 
the  dissatisfied ;  and  while  they  distress  the  timid,  they  charm  those  who  are 
given  to  change.  It  is  also  easy  to  perceive  that  when  men  have  committed 
themselves  in  woful  announcements,  they  immediately  feel  a  kind  of  prophetical 
credit  at  stake,  and  are  under  considerable  temptation  to  welcome  disasters  as 
prognostics :  for  though  they  may  professedly  pray  against  the  judgments,  they 
know,  and  this  is  a  great  drawback  to  their  fervency,  that  their  avowed  creed  re- 
quires the  calamities  as  vouchers  of  the  wisdom  and  truth  of  their  interpretations. 
If,  to  preserve  his  reputation  from  suspicion,  after  he  had  cried,  Yet  forty  days 
and  Nineveh  shall  be  destroyed,  Jonah  himself  was  sad  and  sullen,  and  thought 
he  did  well  to  be  angry  even  unto  death,  because  the  city,  with  all  the  men, 
women,  children,  and  cattle,  was  not  demolished,  according  to  his  word  !  What 
may  not  be  feared  from  human  nature  now,  if  exercised  with  similar  disappoint' 
ments  ? 

As,  owing  to  the  mildness  and  justice  of  the  laws  of  the  paternal  government 
under  which  we  are  privileged  to  live,  there  is  now  no  outward  persecution ;  and 
yet,  as  religion  always  requires  to  be  tried,  we  must  expect  that  "  from  among 
ourselves  will  men  arise,  speaking  perverse  things,  to  draw  away  disciples  after 
them  :"  for  "  there  must  be  heresies,  that  they  which  are  of  a  contrary  part  may 
be  made  manifest."  In  such  cases  many  are  •*  tossed  about  by  every  wind  of 
doctrine"  till  they  make  "  shipwreck  of  faith  and  a  good  conscience."  Others, 
who  are  not  destroyed,  suffer  loss,  especially  in  the  simple,  affectionate,  devotional 
frame  of  their  spirit.  If  good  men  are  injured,  they  are  commonly  beguiled : 
they  are  drawn  aside  by  something  piously  specious.  Any  proposal,  directly 
erroneous  or  sinful,  would  excite  their  alarm  as  well  as  aversion.  But  if  the 
enemy  comes  transformed  into  an  angel  of  light,  they  think  they  ought  not  only 
to  receive,  but  welcome  a  heavenly  visitant:  if  he  enters  with  the  Bible  only  ii» 
his  hand,  and  claims  to  fix  their  regards  to  any  thing  on  that  holy  ground,  they 
feel  themselves  not  only  safe,  but  even  following  the  will  of  God  : — not  consider- 
ing that  if,  even  in  the  Scriptures,  the  speculative  entices  us  away  from  the  prac- 
tical, and  the  mysterious  from  the  plain ;  and  something  though  true  and  good  in 
itself,  but  subordinate,  engrosses  the  time  and  attention  whiqh  should  be  supremely 
absorbed  by  repentance  towards  God  and  faith  towards  our  Lord  Jesus  Christ— 
his  aim  may  be  answered,  and  "  Satan  get  an  advantage  over  us."  Such  persons 
acting  conscientiously,  become  as  determined  as  martyrs  ;  and  continually  musing 
upon  one  chosen  topic,  they  grow  as  passionate  as  lovers,  and  wonder  that  all 
others  are  not  likeminded  with  them. 

"  The  worst  of  madmen  is  a  saint  run  mad." 

There  is  not  only  a  pride  in  dress,  and  beauty,  and  riches,  and  rank,  and  talent 
but  of  opinion  also  :  a  kind  of  mental  vanity,  that  seeks  distinction  by  peculiarity  , 


vi  DEDICATION. 

and  would  draw  notice  by  separateness  :  as  that  which  stands  alone  is  more  observ 
able,  especially  when  noise  is  added  to  position.  In  this  case  the  female  is  easily 
betrayed  beyond  some  of  the  decorums  of  her  sex ;  the  younger  will  not  submit  to 
the  elder;  the  hearer  sits  in  judgment  on  the  preacher;  and  he  that  is  wise  in 
his  own  conceit  will  be  wiser  than  seven  men  that  can  render  a  reason.     For 

"  Fools  rush  in  where  angels  fear  to  tread." 

Mushrooms,  and  less  saleable  funguses,  are  ordinarily  found  in  a  certain  kind  of 
rich  and  rank  soil.  When  religion,  from  being  neglected,  becomes  all  at  once 
the  subject  of  general  attention,  many  will  not  only  be  impressed,  but  surprised 
and  perplexed.  The  light,  good  in  itself,  may  for  the  time  be  too  strong  for  the 
weakness  of  the  eye,  and  the  suddenness  of  the  glare  may  dazzle  rather  than 
enlighten.  It  is  very  possible  for  the  Church,  when  roused  from  a  state  of  le- 
thargy, to  be  in  danger  from  the  opposite  extreme.  The  frost  of  formality  may 
be  followed  by  the  fever  of  enthusiasm.  Whenever,  indeed,  there  is  a  high  degree 
of  religious  excitement,  it  cannot  be  wonderful,  considering  human  ignorance, 
prejudice,  and  depravity,  that  there  should  be  some  visionary  and  strange  ebulli- 
tions. We  have  witnessed  some  of  these  during  the  years  that  are  past ;  but  the 
day  in  which  we  now  are  is  singular  for  the  revival  (with  some  perhaps  perfectly 
new  pretensions)  of  most  of  the  notions  that  were  fermented  into  being  at  the 
time  of  the  Commonwealth,  and  which  were  then  opposed  by  Owen,  Baxter,  and 
others,  who  had  more  divinity  in  their  little  finger  than  is  to  be  found  in  the  body, 
soul,  and  spirit,  of  many  of  the  modern  innovaters  and  improvers,  who  imagine 
ihat  their  light  is  not  only  "  the  light  of  the  sun,  but  the  light  of  seven  days  !" 

A  review  of  History  will  show  us  that,  at  the  return  of  less  than  half  a  century, 
some  have  commonly  risen  up  eager  and  able  to  determine  the  times  and  the 
seasons,  which  the  Father  hath  put  into  his  own  power,  and  which  the  Jlpostles 
were  told  it  was  not  for  them  to  know.  And  the  same  confidence  has  always 
been  attended  with  the  same  success.  No  gain  has  ever  followed  the  efforts 
worthy  the  time  and  attention  expended  upon  them*;  no  addition  has  ever  been 
made  to  the  understanding  of  the  Scriptures ;  no  fresh  data  have  been  established 
from  which  preachers  could  safely  argue ;  no  practical  utility  has  been  afforded 
to  Christians  in  their  private  walk  with  God.  And  as  their  documents  were  not 
capable  of  demonstration  ;  as  for  want  of  certainty  they  could  not  become  princi- 
ples of  conduct ;  and  as  no  great  impression  can  be  long  maintained  on  the  public 
mind  that  is  not  based  on  obvious  truth ;  the  noise  of  the  warfare  after  a  while 
has  always  died  away,  and  left  us  with  the  conviction  that  "  there  is  no  prophet 
among  us  ;  nor  any  that  telleth  how  long." 

Some  prove,  in  their  spiritual  genealogy,  a  descent  from  Reuben,  of  whom  the 
dying  father  said,  "  unstable  as  water,  thou  shalt  not  excel."  Yet  they  may 
strike,  and  produce  a  temporary  impression  in  their  favour,  especially  in  a  country 
like  this  ;  a  country  proverbial  for  its  credulity,  and  its  more  than  Athenian  rage 
for  something  new,  whatever  be  the  nature  of  it.     In  England — 

. 

("England,  with  all  thy  faults  I  lovo  thee  still — 

— —^——— —————— —  and  I  can  feel 

Thy  follies  too")— 

,n  England,  it  has  been  said  by  a  satirical  yet  just  observer,  that  "  any  monste 
will  make  a  man :"  that  is,  be  the  means  of  rendering  him  renowned  or  rich 
Who  can  question  this  for  a  moment,  that  has  patience  to  mortify  himself  as  a 
Briton  by  reflection  and  review  ?  Take  prodigies.  Dwarfs,  giants,  unnatural 
births,  deformities — the  more  hideous,  the  more  repelling  the  spectacles,  the  more 
attractive  and  popular  have  they  always  been.  Take  empiricisms.  Their  name 
is  Legion ;  from  animal  magnetism  and  the  metallic  tractors,  down  to  the  last 
infallible  remedy  for  general  or  specific  complaints  ;  all  attested  and  recommended 
by  the  most  unexceptionable  authorities,  especially  in  high  life  !  Take  the  feats 
which  have  been  announced  for  exhibition.     Whatever  the  promiser  has  engaged 


DEDICATION.  v« 

to  perform,  whether  to  walk  upon  the  water,  or  draw  himself  into  a  bottle,  wha 
large  crowds  have  been  drawn  together  at  the  time  appointed,  and  with  no  few 
of  the  better  sort  of  people  always  among  thpem  !  How  has  learning  been  trifled 
with  and  degraded !  Two  or  three  insulated  facts,  and  a  few  doubtful  or  con- 
vertible appearances,  have  been  wrought  up  into  a  science  ;  and  some  very  clever 
men  have  advocated  its  claims  to  zealous  belief,  and  contrived  to  puzzle  the  oppo- 
nents they  could  not  convince.  In  the  article  of  Preaching,  what  manoeuvres  of 
popularity  have  not  been  successfully  tried,  till  there  seems  hardly  any  thing  left 
for  an  experimenter — unless  to  vociferate  with  his  heels  in  the  air — This  would 
certainly  produce  greater  congregations  than  any  which  have  been  witnessed — 
and  who  could  deny  that  there  would  be  something  in  the  case  j9re/er-natural  ? 

But  what  exemplifications,  had  we  leisure  to  pursue  them,  should  we  find  in 
the  article  of  religious  absurdity  and  extravagance !  Has  any  thing  been  ever 
broached  with  confidence  that  has  not  gained  considerable  attention  ?  Did  not 
the  effusions  of  a  Brothers,  who  died  where  only  he  should  have  lived,  in  confine- 
ment for  madness,  secure  numerous  believers  and  admirers  ?  Had  he  not  de- 
fenders from  the  Press  ?  Did  he  not  obtain  the  notice  of  a  very  learned  Senator 
in  the  House  of  Commons  ?  And  as  to  the  Exeter  prophetess,  without  any  one 
quality  to  recommend  her  but  ignorance,  impudence,  and  blasphemy  ;  yet  did  she 
not  make  a  multitude  of  converts,  not  only  among  the  canaille,  but  among  persons 
of  some  distinction  ?  and  had  she  not  followers  and  defenders  even  among  the 
Clergy  themselves  ? — Not  to  observe  that  when  she  reported  that  she  should  soon 
be  the  mother  of  the  infant  Messiah,  a  medical  practitioner  of  some  eminence, 
and  the  author  of  a  useful  work  for  families,  came  forward  and  staked  his  credit 
on  her  being  enceinte  ! 

All  reasoning  and  all  ridicule  for  the  time  only  served  to  contribute  to  the  force 
and  obstinacy  of  the  folly.  But  how  just,  here,  is  the  remark  of  an  eminent 
female  writer — "  Such  preposterous  pretensions  being  obviously  out  of  the  power 
of  human  nature  to  accomplish,  the  very  extravagance  is  believed  to  be  super 
natural.  It  is  the  impossibility  which  makes  the  assumed  certainty ;  as  the  epi 
lepsy  of  Mahomet  confirmed  his  claims  to  inspiration."  And  is  there  nothing 
now  going  forward  far  exceeding  in  credulous  wonder,  arrogant  pretension,  and 
miraculous  boasting,  all  that.has  gone  before  it,  in  a  country  which,  in  a  twofold 
sense,  may  well  be  called  "  a  land  of  vision  ?"* 

One  way  to  become  sceptical  is,  instead  of  remembering  our  Lord's  words. 
"  If  ye  know  these  things,  happy  are  ye  if  ye  do  them,"  to  become  critical  anc 
curious  in  religion.  A  very  fruitful  source  of  error  is  to  trample  on  the  distinc 
tion  of  Moses ;  "  The  secret  things  belong  unto  the  Lord  our  God :  but  those 
things  which  are  revealed  belong  unto  us  and  to  our  children  for  ever,  that  w< 
may  do  all  the  words  of  this  law."  The  sciences  and  the  arts  being  human  in 
ventions,  and  therefore  not  only  finite,  but  imperfect,  will  allow  of  new  discoveries ; 
and  every  innovation  is  commonly  an  improvement,  or  by  experiment  it  is  soot 
rejected :  but  we  make  no  scruple  to  say,  that  novelty  in  religion  is  needless, 
dangerous,  delusive.  We  are  to  receive  the  kingdom  of  God  as  a  little  child. 
The  design  of  the  Gospel  is  to  "  cast  down  imaginations  and  every  high  thing 
that  exalteth  itself  against  the  knowledge  of  God,  and  to  bring  into  captivity  every 
thought  to  the  obedience  of  Christ." 

The  maxim  often  quoted,  of  a  very  great  and  a  very  good  man,  who  blesses 
and  adorns  our  oWn  age,  and  who  furnishes  another  proof  that  first-rate  minds  are 
simple  and  free  from  eccentricities — "  Though  we  are  not  to  be  wise  above  what 
is  written,  we  should  be  wise  up  to  what  is  written ;"  has  been  made  to  justify 
more  than  he  intended.  The  Apostle  considers  it  a  reproach  to  be  "  always 
learning  and  never  able  to  come  to  the  knowledge  of  the  truth  :"  and  it  is  a  matter 

*  If  a  person  wishes  to  see  this  subject  fully  treated,  he  would  do  well  to  read  a  late  publication,  called 
1  Modern  Fanaticism  Unveiled."    The  work  is  anonymous,  but  the  Author  not  only  writes  with  grea 
ability  and  spirit,  but  is  a  determined  advocate  for  Evangelical  religion,  and  says  nothing,  (which 
always  to  be  dreaded  in  such  discussions,)  to  the  disparagement  of  serious  or  fervent  piety 


viii  DEDICATION. 

of  lamentation  when  persons,  perhaps  well  disposed,  are  seized  with  the  imagina- 
tion that  there  is  something  of  importance  to  be  yet  found  out  in  religion,  instead 
of  walking  in  the  light,  and  having  the  heart  established  with  grace.  And  what 
is  the  subject  of  these  possible  or  desirable  developements  ?  And  what  lack  of 
motive  or  of  consolation  did  they  feel,  who  have  gone  before  us  in  every  kind  of 
excellency  ?  And  what  more  perfect  characters  can  we  expect  than  the  Leigh- 
tons  and  Howes,  who,  it  now  seems,  were  denied  illuminations  conferred  on  in* 
dividuals  just  entering  into  the  kingdom  of  God,  without  a  religious  education, 
and  from  the  midst  of  worldly  dissipation  or  indifference  ?  And  where  are  the 
superior  effects  of  discoveries,  which  we  are  assured  not  only  possess  truth,  but 
are  of  the  greatest  efficiency  ?  We  need  not  be  afraid  to  compare  the  converts, 
the  benefactors,  the  sufferers,  the  martyrs  of  one  school  with  those  of  another. 
"  No  man  also  having  drunk  old  wine  straightway  desireth  new,  for  he  saith, 
the  old  is  better." 

Here  again  it  is  refreshing  and  delightful,  to  turn  to  One  distinguished  by  con- 
sistency, and  who  has  awakened  and  retained  attention  so  long,  not  by  strangeness 
but  excellence  ;  not  by  crying,  Lo,  here  ;  or  lo,  there  !  but  by  waiting  steadfastly 
in  the  truth ;  and  whose  path  has  not  been  the  glare  of  the  meteor,  or  the  "  law- 
less sweep  of  the  comet,"  but  the  shining  light  of  the  sun,  which  snineth  more 
and  more  unto  the  perfect  day.  Nothing  would  be  more  satisfactory  to  the  De- 
dicator, now  in  the  evening  of  life,  than  to  be  able  to  think,  that  in  this  particular 
he  had  been  in  some  measure  the  follower  of  his  admired  and  honoured  Friend. 
And  by  the  grace  of  God  he  can  say,  that  it  has  been  his  aim  and  prayer  to  move 
straight  on,  never  turning  aside  to  the  right  hand  or  to  the  left,. to  avail  himself 
of  any  temporary  and  adventitious  aids  of  popular  applause  ;  constantly  engaged  in 
pressing  only  the  plain  and  essential  principles  of  the  Gospel,  and  in  matters  of 
inferior  importance,  if  not  of  disputable  truth,  having  faith,  to  have  it  to  himself 
before  God. 

There  has  been  perhaps  some  little  shade  of  difference  in  our  doctrinal  views ; 
but  as  it  has  not  been  sufficient  to  impair  your  approbation  of  my  preaching  and 
writings,  so  I  am  persuaded  you  will  find  nothing  in  these  volumes,  should  you 
ever  look  into  them,  to  offend,  even  if  an  occasional  reflection  does  not  perfectly 
suit  your  own  convictions.  In  one  thing  it  is  certain  we  differ.  We  are  not 
unwilling  respectively  to  own  the  Episcopalian  and  the  Dissenter.  But  in  this 
distinction,  we  feel  conviction  without  censure,  and  avow  preference  without 
exclusion.  And  has  Providence  no  concern  in  such  results  as  these  ?  Suppose 
my  dear  Sir,  you  had  been  placed  originally  in  my  circumstances,  and  I  had  been 
placed  in  yours  ?  Is  it  impossible  or  improbable  that  each  of  us  might  have  been 
differently  minded  from  what  we  now  are  1  Yet  who  determines  the  bounds  of 
our  habitations  ?  Who  administers  the  events  of  our  birth,  and  of  the  days  of  our 
earlier  and  most  durable  impressions  ?  Who  arranges  the  contacts  into  which 
we  are  brought  with  religious  connexions  and  spiritual  instructers  ?  And  does 
not  bigotry,  that  quarrels  with  every  thing  else,  arraign  the  agency  of  the  Most 
High,  and  indirectly  at  least  censure  him  ?  We  do  not  use  this  argument  with- 
out qualification,  or  push  it  to  every  extent ;  but  there  are  evidently  some  who 
not  only  "  judge  another  man's  servant,"  but  another  man's  master. 

We  may  in  a  degree  value  ourselves  as  being  members  of  a  particular  church, 
but  we  shall  be  saved  only  as  members  of  the  church  universal :  and  if  we  are  in 
a  right  spirit,  we  shall  prize  the  name  of  a  Christian  a  thousand  times  more  than 
any  other  name,  however  extensive  01  esteemed  the  religious  body  from  which  it 
*'s  derived. 

Uniformity  of  sentiment  may  be  viewed  much  in  the  same  way  with  equality 
©f  property.  In  each  case  the  thing  itself  is  perfectly  impracticable ;  and  if  it 
could  be  attained  it  would  be  injurious,  rather  than  useful.  It  would  abrogate 
many  divine  injunctions,  contract  the  sphere  of  relative  virtue,  and  exclude  various 
duties  which  go  far  into  the  amiableness  and  perfection  of  Christian  character. 
No ;  i  is  better  to  have  the  protection  of  the  sovereign,  and  the  obedience  of  th<» 


DEDICATION.  « 

mibject;  the  wages  of  the  master,  and  the  laboui  of  the  servant;  the  condescen 
sion  of  the  rich  and  the  respect  of  the  poor ;  the  charity  of  the  benefactor,  and 
the  gratitude  of  the  receiver.  "  If  all  were  the  seeing  where  were  the  hearing  ?" 
The  hands  and  the  feet  could  not  dispense  with  each  other,  or  even  exchange 
their  place  and  office.  If  persons  acted  from  hypocrisy,  formality,  and  education, 
only,  they  might  present  a  kind  of  sameness ;  but  if  they  think  for  themselves, 
as  they  are  not  only  allowed,  but  required  to  do,  it  is  easj-  to  see,  that  with  the 
differences  there  are  in  the  structure  of  mind,  and  in  outward  opportunities  and 
advantages,  they  cannot  fall  precisely  into  the  same  views.  But  let  them  exer- 
cise forbearance  and  candour,  let  them  emulate  each  other,  let  the  strong  bear 
the  infirmities  of  the  weak,  and  not  please  themselves  ; — and  we  shall  have  a  sum 
of  moral  excellence,  far  superior  to  what  could  be  derived  from  a  dull,  still,  stag 
nant  conformity  of  opinions.  And  is  it  not  for  this  state  of  things,  among  those 
"  that  hold  the  head,  even  Christ,"  that  the  Apostle  provides  ?  "  Let  every  one 
be  fully  persuaded  in  his  own  mind."  "  Him  that  is  weak  in  the  faith  receive 
ye,  but  not  to  doubtful  disputations.  For  one  believeth  that  he  may  eat  all  things : 
another,  who  is  weak,  eateth  herbs.  Let  not  him  that  eateth  despise  him  that 
eateth  not ;  and  let  not  him  which  eateth  not  judge  him  that  eateth  :  for  God  hath 
received  him.  One  man  esteemeth  one  day  above  another :  another  esteemoth 
every  day  alike.  Let  every  man  be  fully  persuaded  in  his  own  mind.  He  that 
regardeth  the  day,  regardeth  it  unto  the  Lord  ;  and  he  that  regardeth  not  the  day, 
to  the  Lord  he  doth  not  regard  it.  He  that  eateth,  eateth  to  the  Lord,  for  he 
giveth  God  thanks ;  and  he  that  eateth  not,  to  the  Lord  he  eateth  not,  and  giveth 
God  thanks.  For  none  of  us  liveth  to  himself,  and  no  man  dieth  to  himself. 
For  whether  we  live,  we  live  unto  the  Lord ;  and  whether  we  die,  we  die  unto 
the  Lord :  whether  we  live  therefore,  or  die,  we  are  the  Lord's.  For  to  this  end 
Christ  both  died,  and  rose,  and  revived,  that  he  might  be  Lord  both  of  the  dead 
and  living.  But  why  dost  thou  judge  thy  brother  ?  or  why  dost  thou  set  at 
nought  thy  brother  ?  for  we  shall  all  stand  before  the  judgment-seat  of  Christ 
For  it  is  written,  As  I  live  saith  the  Lord,  every  knee  shall  bow  to  me,  and  every 
tongue  shall  confess  to  God.  So  then  every  one  of  us  shall  give  account 
of  himself  to  God."  The  quotation  is  long,  but  I  fear  the  principles  of  the 
reasoning  and  the  enforcements  are  not  as  yet  duly  regarded  by  any  religious 
party,  though  there  are,  in  our  respective  communities,  individuals  who  walk  by 
the  same  rule,  and  mind  the  same  thing.  And  I  cannot  forbear  adding  a  few 
more  of  those  fine  Texts,  which  do  not  exclude  the  number,  but  diminish  the 
importance  of  the  articles  of  difference,  and  press  only  those  in  which  Christians 
agree.  "  The  kingdom  of  God  is  not  meat  and  drink ;  but  righteousness,  and 
peace,  and  joy  in  the  Holy  Ghost."  "  We  are  the  circumcision,  which  worship 
God  in  the  spirit,  and  rejoice  in  Christ  Jesus,  and  have  no  confidence  in  the 
flesh."  "  In  Christ  Jesus  neither  circumcision  availeth  any  thing,  nor  uncircum- 
cision,  but  a  new  creature."  "  In  Jesus  Christ  neither  circumcision  availeth  any 
hing,  nor  uncircumcision ;  but  faith  which  worketh  by  love."  Let  us  abide  in 
the  liberty  wherewith  Christ  has  made  us  free.  He  has  set  our  feet  in  a  large 
place.  There  is  room  enough  in  the  plain  around  Stonehenge,  for  persons  to 
walk  and  commune  together  very  commodiously — Why  should  they  try  to  get  on 
some  old  molehills,  or  barrows  over  the  dead,  or  hedge  banks,  where  they  must 
press  against  each  other,  or  jostle  each  other  down  ? 

A  cordial  agreement  in  the  essentials  of  the  Gospel  should  induce  us  to  put  up 
with  minor  differences  ;  and  a  superior  and  constant  engagement  of  the  soul  to 
the  most  important  objects  of  religion  will  draw  off,  comparatively,  the  attention 
from  inferior  ones,  leaving  us  neither  leisure  or  relish  for  them. 

When  therefore,  in  reference  to  the  latter  day  glory,  it  is  said,  "  they  shall  see 
eye  to  eye,"  we  are  persuaded,  with  Baxter,  that  there  may  not  be  a  much  more 
complete  uniformity  of  opinion  in  many  things  than  there  now  is.  But  there 
will  be  a  more  perfect  accordance  in  great  things,  and  a  more  perfect  agreement 
concerning  lesser  ones.     They  will  see  eye  to  eye  as  to  the  propriety  ol  one 


<  DEDICATION. 

measure  ;• — Tnat  if  we  cannot  be  of  one  mind,  we  should,  like  the  first  converts 
at  Jerusalem,  be  "  of  one  heart  and  of  one  soul." 

"  But  does  not  the  Scripture  speak  much  of  unity  among  Christians  ?"  It  does 
— And  what  that  oneness  is  may  be  inferred  from  fact  as  well  as  from  reasoning. 
The  Saviour  prayed  that  "all"  his  followers  might  be  "one:"  and  God  had 
before  promised  that  he  would  give  his,  people  "  one  heart  and  one  way."  Now 
it  can  hardly  be  supposed  that  this  prayer  and  this  promise  have  not  been  accom- 
plished. But  if  they  nave  been  fulfilled,  it  has  not  been  in  a  sameness  of  senti- 
ment with  regard  to  a  number  of  things  pertaining  to  religion,  but  with  regard  to 
the  substance  of  religion  itself: — a  oneness  unaffected  by  minuter  distinctions  ;  a 
oneness,  which  included  as  servants  of  the  same  Lord,  and  as  guests  at  the  same 
table,  a  Hopkins  and  a  Bates,  a  Watts  and  a  Newton,  a  Porteus  and  a  Hall :  a 
oneness  that  resembles  the  identity  of  human  nature,  notwithstanding  all  the 
varieties  of  man. 

When  will  some  persons  believe  or  remember,  That  where  there  are  no  parts 
there  can  be  no  union  ?  That  where  there  is  no  variety  there  can  be  no  harmony  ? 
That  it  does  not  follow  because  one  thing  is  right  that  another  is  absolutely  w#ong  ? 
That  others  differ  no  further  from  us  than  we  differ  from  others  ?  That  it  is 
meanness  and  injustice  to  assume  a  freedom  we  refuse  to  yield  ?  That  children* 
differing  in  age,  and  size,  and  dress,  and  schooling,  and  designation  belong  to  the 
same  family  ?  And  that  the  grain  growing  in  various  fields  and  distances  is 
wheat  still,  sown  by  the  same  hand,  and  to  be  gathered  into  the  same  garner  ? 

And  would  it  not  be  well  for  us  often  to  reflect  on  the  state  of  things  in  another 
world,  where  it  is  believed  by  all,  that  the  differences  which  now  too  often  keep 
the  true  disciples  of  Christ  at  a  distance  from  each  other,  will  be  done  away  ? 
And  to  ask  ourselves  whether  we  are  not  likely  to  be  the  more  complete,  the  more 
we  resemble  the  spirits  of  just  men  made  perfect  ?  And  whether  we  must  not 
have  a  meetness  for  glory  before  we  can  enjoy  it  ? — But  what  preparation  in  kind, 
what  in  degree,  for  such  a  communion  above,  have  they  who  feel  only  aversion 
to  all  those  who,  however  holy  and  heavenly,  walk  not  with  them  in  the  outward 
order  of  religious  administrations  ?  How  special  and  circumscribed  is  what  some 
mean  by  the  communion  of  saints.  It  only  respects  those  within  their  own  en- 
closures. They  would  inhibit  their  members  from  having  much  intercourse  in 
company,  and  from  all,  even  occasional  intermixture  in  religious  exercises,  with 
those  they  hope  to  mingle  with  for  ever.  But  not  to  observe  that  such  intercourse 
and  intermixture  are  perfectly  consistent  with  general  and  avowed  regularity  of 
preference  and  practice  ;  and  the  good  influence  it  has  to  remove  the  haughty  and 
offensive  repulsion  of  exclusiveness  ; — Is  there  (as  "  we  are  taught  of  God  to 
love  one  another ;"  and  as  "  every  one  that  loveth  him  that  begat,  loveth  him 
also  that  is  begotten  of  him,")  is  there  no  danger  of  putting  a  force  upon  pious 
tendencies,  and  of  chilling  the  warmth  of  holy  emotions  by  the  coldness  and 
abstraction  of  system  and  rules  1  The  remark  of  Paley  on  another  subject  may 
be  well  applied  here.  He  is  arguing  the  propriety  of  refusing  every  application 
of  common  beggars  for  relief.  Some,  he  observes,  have  recommended  the  prac- 
tice by  strong  reasonings,  and  he  himself  seems  much  inclined  to  the  same  side. 
But  he  is  too  frank  not  to  ask,  "  Yet,  after  all,  is  it  not  to  be  feared,  lest  such 
invariable  refusing  should  suffocate  benevolent  feeling  ?" 

You,  my  dear  Sir,  are  a  proof  that  Christian  liberality  may  abound,  without 
laxity  and  without  inconsistency.  And  other  instances  of  the  same  lovely  cha- 
racter are  increasingly  coming  forward ;  in  which  we  see  how  rigid  contention 
for  minor  partialities  can  yield  to  the  force  of  Christian  charity,  and  disappear 
before  the  grandeur  of  "  the  common  salvation,"  and  the  grace  of  "  one  God 
and  Father  of  all,  who  is  above  all,  and  through  all,  and  in  us  all."  "  Perhaps," 
says  Robert  Hall,  "  there  never  was  so  much  unanimity  witnessed  among  the 
professors  of  serious  piety  as  at  the  present.  Systems  of  religion  fundamentally 
erroneous  are  falling  into  decay,  while  the  subordinate  points  of  difference,  which 
do  not  affect  the  principal  verities  of  Christianity,  nor  the  ground  of  hope,  are 


DEDICATION.  xi 

either  consigned  to  oblivion,  or  are  the  subjects  of  temperate  and  amicable  con« 
troversy  ;  and  in  consequence  of  their  subsiding  to  their  just  level,  the  former 
appear  in  their  great  and  natural  magnitude.  And  if  the  religion  of  Christ  ever 
assumes  her  ancient  lustre,  and  we. are  assured  by  the  highest  authority  she  will, 
it  must  be  by  retracing  our  steps,  by  reverting  to  the  original  principles  on  which, 
as  a  social  institution,  it  was  founded  ;  we  must  go  back  to  the  simplicity  of  the 
first  ages  ;  we  must  learn  to  quit  a  subtle  and  disputatious  Theology,  for  a  religion 
of  love,  emanating  from  a  few  divinely  energetic  principles,  which  pervade  every 
page  of  inspiration,  and  demand  nothing  for  their  adoption  and  belief  besides  a 
humble  and  contrite  heart." 

Bunyan,  in  his  Holy  War,  says,  that  Mr.  Prejudice  fell  down  and  broke  his 
leg :  "  I  wish,"  adds  the  honest  and  (Mr.  Southey  himself  does  not  refuse  him 
the  attribute)  the  matchless  Allegorist — "  he  had  broken  his  neck."  Cordially 
ioining  in  this  devout  wish,  and  apologizing  for  the  undesigned  length  and  freedom 
of  this  desultory  Address,  allow  me,  with  every  sentiment  of  regard  and  esteem 
to  subscribe  myself, 

My  dear  Sir, 

Your  much  obliged  and  humble 

Friend  and  Servant 

Wm.  JAY. 


ADVERTISEMENT, 


This  Advertisement  is  not  in  the  nature  of  an  apology.  If  the  work 
be  good,  it  needs  none ;  if  bad*  it  deserves  none.  But  it  is  to  intimate  the 
reasons  of  the  author's  engaging  so  soon  again  in  a  similar  publication 
with  the  former.  They  were,  the  peculiar  acceptance  "  The  Morning 
Exercises  for  the  Closet"  have  met  with ;.  the  many  testimonies  of  their 
usefulness  he  has  received ;  and  the  various  applications  addressed  to 
him  by  Christians  and  ministers,  exciting  him  to  send  forth  a  companion 
to  them  for  the  evening.  He  is  fully  aware  that  "  the  importunity  of 
friends,"  so  frequently  urged  by  writers  for  their  appearing  before  the 
public,  is  a  justification  perhaps  never  sufficient,  and  not  always  very 
true ;  yet  it  is  certain  that,  but  for  this  provocative,  the  following  reflec- 
tions had  never  seen  the  light. 

The  author  nopes,  however,  that  this  second  series  of  three  hundred 
and  sixty-five  Exercises  to  aid  the  retired  Christian  "  at  evening-tide  to 
meditate,"  will  be  no  less  approved  and  useful  than  the  preceding  num- 
ber He  has  not  paid  less  attention  in  the  selection  and  execution  of  the 
subjects  ;  but  that  attention  has  been  paid  amidst  the  numerous  engage- 
ments of  an  extensive  charge,  and  through  the  greatest  period  of  the 
work  also,  under  the  anguish  and  anxieties  of  the  most  trying  domestic 
affliction.  He  has  no  doubt  but,  in  seven  hundred  and  thirty  Exercises 
of  this  kind,  the  same  thought  and  illustration  sometimes,  and  perhaps 
nearly  in  the  same  words,  may  occur.  But  they  occur  in  new  positions 
and  connexions ;  and  the  prevention  was  almost  impossible.  Many  of 
his  readers  will  perceive  marks  of  that  haste  which  was  also  inevitable ; 
and  they  who  are  accustomed  to  composition  themselves,  will  know  how 
hard  it  is  to  write  on  any  interesting  and  fertile  topic,  under  the  restraints 
of  a  great  and  prescribed  brevity ;  and  how  unfriendly  to  ornament  is 
perpetual  effort  at  condensation.  "  If  I  have  done  well,  and  as  is  fitting 
the  story,  it  is  that  which  I  desired :  but  if  slenderly  and  meanly,  it  is 
that  which  I  could  attain  unto." 

Percy  Place,  Bath.  Dec.  10th,  1831. 


s 


" 


. 


CONTENTS. 


5. 

3. 
4. 
5. 

c. 

7. 
8. 

9. 
10. 
11. 
12. 
13. 
14. 
15 
1C. 
17. 
18. 
19. 

20. 
21. 
22. 
23. 
2-1. 
IS. 
2(3. 

27. 

2.e. 

29. 
30. 
31. 


J  AKCAg  /. 

Our  ignorance  and  knowledge 

of  Futurity Acts  xx.  22,  23. 

The  importance  of  Opportunity. 2  Cor.  vi.  2. 

Angelic  Students 1  Pet.  i.  12. 

The  Groundless  Conclusion Gen.  xlii.  36. 

The  seasonable  Caution Mark  xiii.  33. 

The  Satisfying  Indulgence John  xiv.  8. 

Increase  of  Faith Luke  xvii.  5. 

Tenderness  of  Divine  regard..  .Zech.  ii.  8. 
Past  Dispensations  improved..  .Ps.  lxxiv.  14. 

The  Nearness  of  God Acts  xvii.  27. 

Christ  owning  Christians. Heb.  ii.  11. 

The  awful  Night Dan.  v.  30. 

Joseph  naming  bis  Sons Gen.  xli.  51,% 

Onesiphorus 2  Tim.  i.  15—18. 

Gentleness  of  Christ 2  Cor.  x.  1. 

Following  after  God Psalm,  lxiii.  8. 

Genuine  Piety Gen.  vii.  1. 

God  observes  bis  People Gen.  vii.  1. 

The  privilege  of  Godliness. . . .    Jen.  vii.  1. 

The  goodness  of  the  Law 1  Tim.  i.  8. 

Religious  equality 1  Sam.  xxx.  24. 

Loss  of  a  good  Servant Gen.  xxxv.  8. 

The  heavenly  High  Priest Rev.  i.  13. 

Pious  Solicitude Ps.  xix.  14. 

Christians  the  Property  of ChristRom.  xiv.  8. 
Admonitions   concerning  the 

Right  Way  2  Pet.  ii.  15. 

Spiritua  Victory 1  John  iv.  4. 

Prayer  presented  by  Christ Rev.  viii.  3,4. 

Divine  Protection Ps.  cv.  14, 15. 

Divine  Providence Ps.  cv.  16 — 21. 

Imperfections  acknowledged.  ..James  iii.  2. 

February. 

Paul  deserted 2  Tim.  iv.  16. 

Paul  assisted 2  Tim.  iv.  17. 

Paul  encouraged 2  Tim.  i v.  18. 

An  overruling  Providence 1  Sam.  xxi.  1. 

Christian  weakness 2  Cor.  xii.  10. 

Christian  strength 2  Cor.  xii.  10. 

Acknowledgment  and  Depend- 

ance 1  Thess.  iii.  11. 

The  Mortal  Body Rom.  viii.  10. 

The  real  Conflict — ...  .1  Cor.  ix.  26. 

The  invariable  Practice Pg.  xxxii.  6. 

Grace  in  the  Wilderness Jer.  xxxi.  2. 

The  child  Samuel i  gam.  jjj,  15. 

The  Value  of  Christians Matt.  x.  31. 

The  Trembler Acts  xxiv.  25. 

The  Force  of  Truth Acts  xxiv  25. 

The  True  Riches Heb.  x.  34. 

The  distinguished  Church Acts  xiii.  I. 

Lahan's  acknowledgment Gen.  xxx.  27. 

John's  Character  and  AssociatesRev.  i.  9. 

Our  Watchers Ps.  xxvii  11. 

Stephen  observed Acts  vi.  15. 

The  Servant  of  God  glonfle-*.  ..Acts  vi.  15. 
The  Saviour's  Promise  and  Pre- 
sence  Matt,  xxviii.  20. 

Submission 1  Sam.  iii.  18. 

Unwilling  Devotion 1  Sam.  xxi.  7. 


26.  Review  and  Expectation Ps.  lxiii.  7. 

27.  The  Strange  Estimate  James  v.  11. 

28.  The  patience  of  Job James  v.  II 

March. 

1.  Ephraim's  Conversion Hosea  xiv.  8. 

2.  The  Promises 2Cor.  i.  20. 

3.  The  grand  Inquiry Acts  xvi.  30. 

4.  The  satisfactory  Answer Acts  xvi.  31. 

5.  The  wonderful  Change Zech.  ix.  7. 

6.  The  common  Receptacle Eccles.  vi.  6. 

7.  Divine  Commendation Luke  xxii.  93,  X 

8.  Disappointment  and  Envy Gen.  xxx.  1. 

9.  The  sorrowless  State Rev.  xxi.  4. 

10.  The  regulated  Worshipper Ezek.  xlvi.  9. 

11.  The  General  Meeting Prov.  xxii.  2. 

12.  Equality  improved Prov.  xxii.  2. 

13.  Restraint  from  Sin Gen.  xx.  6. 

14.  Christ's  concern  for  his  Disciples  John  xi.  15 

15.  Constant  respect  to  God Ps.  xvi.  8. 

16.  The  Precious  and  Safe  Founda- 

tion  IPet.  ii.  6 

17.  Enoch's  character Gen.  v.  24 

IP  What  God  is  to  his  People Ps.  xxxiii  20. 

1%  The  Name  written Rev.  xix.  16. 

20.  Jacob's  dying  Address Gen.  xlix.  2. 

21.  True  excellency Gen.  xlix.  4. 

22.  Stability  recommended Gen.  xlix.  4. 

23.  The  Prince  and  his  people Ezek.  xlvi.  10 

24.  The  Devout  Resolution Ps.  v.  7. 

25  The  Blessed  Stiait Phil,  i  23. 

26.  The  Willing  sacrifice Phil,  i  24,25. 

27.  No  creature  a  substitute  for  God.Gen.  xxx.  2. 

28.  Gentleness Gal.  v  22. 

29.  Active  Resignation 2  Sam.  xv.  15. 

30.  Faith,  Love,  and  Hope Col.  i.  4,  5. 

31.  Spiritual  engrafting James  i.  21 

April. 

1.  Christian  Joy John  xvii.  13 

2.  The  important  Hour John  xii.  27,  28. 

3.  The  Eucharistic  Hymn Matt.  xxvi.  30. 

4.  Simon  bearing  the  cross  after 

Christ Luke  xxiii.  26. 

5.  Christ's  Address  to  the  Daughters 

of  Jerusalem • Luke  xxiii.  27- 

6.  Christ  pierced John  xix.  34. 

7.  The  double  Effusion. John  xix.  34. 

8.  The  Sight  of  the  Great  Sufferer.  John  xix.  37. 

9.  Joseph  of  Arimathtea John  xix.  38. 

10.  Christ  the  Life  of  Christian*..  .John  xiv.  I> 

11.  Nature v:..Job  xxiii.  16. 

12.  Providence Job  xxiii.  16. 

13.  Grace Job  xxiii.  16. 

14.  The  Source  of  Comfort 2  Cor.  i.  3. 

15.  The  Solemn  Deprecation Ps.  Ii.  11. 

16.  The  Wanderers 1  Pet.  ii.  25. 

17.  Sanctification Heb.ii.  11. 

18.  Care  resigned 1  Pet.  v.  7. 

19.  Care  engaged 1  Pet.  v.  7. 

20.  The  Lilies Matt.  vi.  28. 

21.  Helpers  to  the  Truth 3  John  8. 

22.  The  proof  of  Sonship John  viii.  4*. 

15 


XTI 

23.  Divine  Encouragement 1  Tim  i.  16. 

84.  Abraham's  Devotion Gen.  xiii.  1—4. 

25.  Prudential  Advice 1  Tim.  v.  23. 

26.  Intermediate  Existence 2  Cor.  v.  8. 

27.  Deliverances  improved 1  Sam.  xvii.  37 

28.  The  joyful  Close Acts  xx.  24. 

20.  Comfort  and  Tribulation 2  Cor.  i.  4. 

T«   Expectation  of  the  Messiah — Haggai  ii.  7 

May. 

1.  Peculiar  Manifestation John  xiv.  22. 

2.  Sinners  a  Curse  Zech.  viii.  13. 

3.  Saints  a  Blessing Zech.  viii.  13. 

4.  The  ascended  Saviour Luke  xxiv  52,  53. 

5.  The  Creed  of  Intemperance.  ...1  Cor.  xv.  32. 

6.  Importunate  Prayer Luke  xi.  5— 10. 

7.  God  pacified Ezek.  xvi.  63. 

8.  The  Temple Zech.  vi.  13. 

9.  The  Builder Zech.  vi.  13. 

10.  The  Glory Zech.  vi.  13. 

11.  Experience Gen.  xxx.  27. 

12.  Di\  ,ne  Upholding Ps.  xviir.  5. 

13.  The  Scars  of  Honour Luke  xxiv.  39. 

14.  God's  Workmen Zech.  i.  20. 

15.  Hannah's  Address  to  Eli 1  Sam.  i.  26, 27. 

16.  Vows  fulfilled 1  Sam.  i.  28. 

17.  The  Son  of  Consolation Acts  iv.  36. 

18.  Importance  of  Christ 1  Cor.  i.  30. 

19.  Walking  with  God Gen.  vi.  9. 

20.  Many  ignorant  of  Christ John  i.  26. 

21.  Arrival  at  Philippi Acts  xvi.  12. 

22.  The  Divine  Pastor Micah  v.  4. 

23.  The  Gospel  of  Peace Isaiah  Ivii.  19. 

21.  The  free  Spirit 2  Cor.  Hi.  17. 

25.  Divine  Liberty 2  Cor.  iii.  17. 

86   The  awful  Caution Heb.  xii.  15. 

?7.  Paul's  Wish Acts  xxvi.  29. 

88.  Job's  Confession  and  Inquiry. .  .Job  vii.  20. 

29.  Adoption Gal.  iv.  6. 

30.  Prayer Gal.  iv.  6. 

31.  Strong  Consolation Heb.  vi.  18. 

JUHE. 

." .  God  the  Home  of  his  People...  .Ps.  lxxi.  3. 

2.  The  Shamefulness  of  Sin Hosea  ix.  10. 

3.  Displays  of  Divine  Grace Acts  xi.  23. 

4.  Solace  in  Trouble Ps.  xlii.  6. 

5.  Attention  to  the  Scriptures. . .  Deut.  xxxii.  46. 

6.  Jacob's  Wrestling Gen.  xxxii.  24. 

7.  Jacob  disjointed , Gen.  xxxii.  25,  28. 

8.  Determined  Piety...  Gen.  xxxii.  26,  27. 

9.  Divine  Benediction Gen.  xxxii.  28,29. 

10.  The  Pilgrim  going  forward Gen.  xxxii.  30,  32. 

11.  Jewish  Phraseology  explained.. Zech.  xiii.  3. 

IS    .VTuiual  Consolation 2  Cor.  i.  4. 

13    Advantages  of  Revelation Micah  ii.  7. 

14.  Adam  questioned Gen.  iii.  9. 

15.  The  Strayed  restored 1  Pet.  ii.  25. 

16.  Christ  wounded  afresh Zech.  xiii.  6. 

17.  Jacob's  Journeying ...Gen.  xxviii.  10. 

18.  The  Gate  of  Heaven Gen.  xxviii.  17. 

19.  Alpha  and  Omega Rev.  i.  8. 

20.  The  Miraculous  Supply Exod.  xvii.  5,  6. 

21.  The  Rock  Christ 1  Cor.  x.  4. 

22.  Hezekiah's  Danger  and  Deliver- 
ance  Isaiah  xxxvi.  1,2. 

23.  Circumstances  of  Worship Matt,  xviii.  20. 

24.  Mediation  of  Christ Matt,  xviii.  20. 

25.  The  present  Saviour Matt,  xviii.  20. 

26.  The  Glory  of  his  Promise Matt,  xviii.  20. 

27.  Psalmody  Ephes.  v.  19. 

28.  Hezekiah's  Sickness 2  Kings  xx.  1. 

29.  Recovery  from  Disease Isaiah  xxxviii.  16. 

30.  The  Writing  of  Hezekiah Isaiah  xxxviii.  9. 


CONTENTS. 


July 


1.  Jacob  dying Heb.  xi.  21. 

2.  Anger  and  Grief  united. Mark  iii.  5. 

3.  The  Fight  with  Amalek.  -  Exod.  xvii.  a 

4.  The  Tenderness  of  Christ Matt.  xii.  20. 

5.  Th«  Nature  of  the  Promises.  ...2  Pet.  i.  4. 

6.  Moses  a  Shepherd Exod.  iii.  1,2. 

7.  The  Burning  Bush Exod.  iii.  2. 

8.  The  Solemn  Assembly Zeph.  iii.  18 

9.  Smallness  of  Comfort...- Job  xv.  11 

10.  Patient  Waiting Heb  vi.  15 

11.  The  Recluse John  i.  48- 

12.  The  Observer John  i.  48. 

13.  The  Glorified  Throng Rev.  iv.  4. 

14.  Divine  Longings Psalm  Ixiii.  1,3 

15.  The  true  Israelite Zeph.  iii.  13. 

16.  The  Value  of  Christ Heb.  vi.  19. 

17.  Elymas  the  Sorcerer Acts  xiii.  6—12. 

18.  The  Visitation Acts  xv.  36. 

19.  The  Difference Acts  xv.  37,  38. 

20.  The  Contention Acts  xv.  39. 

21.  The  Separation Acts  xv.  39 — 41. 

22.  Efficacy  of  Divine  Truth John  xvii.  17. 

23.  The  Lord's  Vineyard Isaiah  xxvii.  2,  3 

24.  The  Father's  Love  to  the  Son.  .John  iii.  35. 

25.  The  needful  Exhortation Acts  xi.  23. 

26.  God  glorified  in  Christ John  xiii.  31. 

27.  Heavenly  Treasure Mark  x.  2L 

28.  The  Saviour's  Greatness Micah  v.  4. 

29.  A  meek  reception  of  the  Word.  James  i.  21. 

30.  The  Water  of  Life  free Rev.  xxi.  6. 

31.  Amalek  destroyed Exod.  xvii.  14. 

August. 

1.  The  Inhabitant  of  Maroth Micah  i.  12. 

2.  Divine  Influence  and  Refreshinglsaiah  xviii.  4 

3.  The  Teaching  Prayer Psalm  xii  4. 

4.  The  Hill  Mizar Psalm  xlii.  6. 

5.  Redemption  finished John  xvii.  4. 

6.  The  Divine  Appeal Psalm  cxxxi.  I. 

7.  Weanedness  to  the  World Psalm  cxxxi.  2. 

8.  The  Son  of  David Isaiah  xi.  10. 

9.  The  Child  of  Providence Psalm  xvi.  6. 

10.  The  favoured  Briton Psalm  xvi.  6. 

11.  The  privileged  Christian Psalm  xvi.  6. 

12.  The  great  Saviour .Isaiah  xix.  20 

13.  Jehovah  Nissi Exod.  xvii.  15, 

14.  What  God  is  to  his  People Gen.  xv.  1. 

15.  The  Stability  of  Faith Isaiah  vii.  9. 

16.  The  blessed  Exchange 2  Cor.  v.  I. 

17.  Jesus  going  up  to  Jerusalem.  ..Mark  x.  32. 

18.  The  sure  Anchor Heb.  vi.  19,  20. 

19.  John  beheaded Matt.  xiv.  10. 

20.  The  Blessed  Man Psalm  i.  1,2. 

21.  Little  Children 1  John  ii.  12. 

22.  David  serving  his  Generation..  .Acts  xiii.  36. 

23.  Moses  addressed  at  the  Bush..  .Exod.  iii.  5,  6 

24.  Renovation  of  Spirit Psalm  li  10. 

25.  The  Revelation  of  Jesus  Christ  1  Pet.  i.  13. 

26.  The  Grace  of  Glory 1  Pet.  i.  13. 

27.  The  Duty  of  Christians 1  Pet.  i.  13 

28.  The  Tree  of  Righteousness Psalm  i.  3. 

29.  A  little  Strength Rev.  iii.  8. 

30.  Jesus  upon  his  Throne Zech.  vi.  13 

31.  The  Royal  Priesthood Zech.  vi.  1" 

September. 

1.  Jesus  at  Nazareth Luke  iv.  10 

2.  Religious  Achievements Dan.  xi.  32. 

3   A  Pardoning  God Micah  vii.  18. 

4.  David's  Distress 1  Sam.  xxx.* 

5.  David's  Relief. 1  Sam-  xxx.  6 

6.  The  Incarnation John  i  14. 

7   The  Glory  of  the  House Haggai  ii  7 


CONTENTS. 


xvi 


8.  Israel's  I  cirerts    ..     — .  .. .  .Isaia.1  xiv.  1. 
9   Th'!  Sufficiency  of  the  Scriptures  Isaiah  viii.  20. 
10   Jesus  exalted Psalm  ex.  1. 

11.  Confidence  encouraged Isaiah  xli.  10. 

12.  Preservation Job  vii.  20. 

13.  Job's  Stratagem 2  Sam.  xiv.  14. 

14.  Views  of  Death 2  Sam.  xiv.  14. 

15.  Manasseh 2  Chron.  xxxiii.  2. 

16   Inspired  Friendship Zech.  xiii.  6. 

17.  Christian  Holiness 1  Pet.  i.  15. 

18.  Obduracy Heb.  iii.  13. 

19.  Besetting  Sin Heb.  xii.  1. 

20.  The  Father  of  the  Lunatic Mark  ix.  17. 

21.  Gracious  Tears Mark  ix.  24. 

22.  Harvest Psalm  lxviii.  10. 

23.  The  Gospel  Feast Isaiah  xxv.  6. 

24.  The  Certain  Test John  vi.  45. 

25.  Sorrows  carried  to. Christ Matt.  xiv.  12. 

26.  The  Grand  Bestowment John  iii.  35. 

27.  Death  disagreeable  to  Nature.  .2  Cor.  v.  4. 

28.  Application  to  Christ.. 1  Pet.  ii.  4. 

29.  The  Outcasts  Preserved Isaiah  xvi.  4. 

30.  The  Cloud  of  Witnesses Heb.  xii.  1. 

October. 

1.  The  Beatific  Sight Psalm  xvii.  15. 

2.  Christ's  Preaching Luke  i v.  21,  22. 

3.  Divine  Sustentation Heb.  i.  3. 

4.  The  unkindly  Friend 2  Sam.  xvi.  17. 

5.  Herod's  Persecution Acts  xii.  1—3. 

6.  The  Christian  Race Heb.  xii.  1,2. 

7.  Manasseh's  Prayer 2  Chron.  xxxiii.  13. 

8.  Pre-eminent  Advantages Matt.  xiil.  17. 

<•.  The  Hard  Heart Ezek.  iii.  7. 

10.  Divine  Tuition Isaiah  liv.  13. 

11.  Mortality Job  xiv.  10. 

12.  Christ's  Plenitude John  i.  14. 

13.  The  Church  praying  for  Peter.  .Acts  xii.  5. 

14.  The  Wonderful  Deliverance...  .Acts  xii.  6, 7. 

15.  The  Glorious  Rest .  ...Isaiah  xi.  10. 

16  The  Right  Hand Matt.  xxv.  34. 

17.  Christian  Salutations Philemon  23— 25. 

18.  A  sanctifying  God Micah  vii.  19. 

19.  The  Ark  received  by  Obed-edom.2  Sam.  vi.  10. 

20.  The  Banished  not  Expelled 2  Sam.  xiv.  14. 

21.  Whose  I  am Acts  xxvii.  23. 

22.  The  Seasonable  Messenger....  Acts  xxvii.  23. 
93.  The  Cheering  Assurance Acts  xxvii.  24—26. 

24.  Unbelief  bewailed Mark  ix.  24. 

25.  The  Wdrk  of  God Micah  vii.  14. 

26.  The  Expiation Heb.  i.  3. 

27.  Following  with  Fear Mark_x.  32. 

28.  The  Heavenly  Rest 2  Thess.  i.  6,  7. 

29.  Divine  Blessing 1  Chron.  xxvi.  5. 

30.  Obed-edom's  Fame 2Sam.vi.  12. 

31.  An  Illumination John  ix.  30. 

November. 

i.  The  Reality  of  Conversion. . .  .2  Chron.  xxxiii.  13. 

2.  The  Perfect  Likeness Psalm  xvii.  15. 

3  The  Influence  of  Prayer Philemon  22. 


4.  The  Willing  Victim John  xvii.  19. 

5.  The  Sanctified  Believer John  xvii.  19. 

6.  The  Eternity  of  God Gen.  xxi.  33. 

7.  The  Burdened  Soul 2  Cor.  v.  4. 

8.  Divine  Security  and  Support..  .Deut.  xxxiii. 27, 

9.  The  Good  Shepherd.  .1     Luke  xv.  5 

10.  The  Endearer  of  Christ I  Pet.  ii.  7 

11.  Christ  Precious 1  Pet.  ii.  7. 

12.  The  Perplexed  and  Inquiring 

Christian Job  xxiii.  8,9. 

13.  The  Burden  removed Psalm  lv.  22. 

14.  Vital  Participation  of  Christ. .  .John  vi.  53. 

15.  The  Heroism  of  Faith  John  xi.  15 

16.  The  Sufferer  the  Succourer Heb.  ii.  18. 

17.  Confession  of  Christ Matt.  x.  32. 

18.  Divine  Applause Matt.  x.  32 

19.  Future  Glory 1  Pet.  v.  1. 

20.  The  Final  Exclusion Matt.  xxv.  41 

21.  The  Devout  Traveller Ruth  i.  21. 

22.  The  Gospel  Feast Matt.  xxii.  4. 

23.  The  Practical  Christian John  iii.  21. 

24.  The  Trial  of  Uprightness John  iii.  21. 

25   Divine  Influence  proved John  iii.  21. 

26.  Full  Satisfaction Psalm  xvii.  15. 

27-  Conscious  Relief. Job  xxiii.  10. 

28.  The  Twofold  Benediction Ephes.  i.  3. 

29.  Christian  Partnership Philemon  17. 

30.  The  Birth  of  Noah Gen.  v.  29 

December. 


The  Saviour's  Glory John  i.  14. 

Tabernacle  Services Numb.  vii.  1—9 

The  Experience  of  Christ Heb.  v.  8. 

The  Precious  Trial Job  xxiii.  10. 

Jeremiah  in  the  Dungeon Jer.  xxxviii.  6- 

The  Kind  Ethiopian Jer.  xxxviii.  11  — 13. 

Kindness  Rewarded Jer.  xxxviii.  15— 18. 

The  Simple  Acknowledgment.  .John  ix.  25. 

The  Sufferings  of  Christ Isaiah  liii.  11. 

The  Effects  of  Christ's  Death..  .Isaiah  liii.  1L 

The  Saviour's  Satisfaction Isaiah  liii.  11. 

Man's  Ignorance  and  Inability.Jer.  x.  23. 
The  Offering  of  the  Princes. ..  .Numb.  vii.  10. 

The  Author  of  Salvation Heb.  v.  9. 

The  Minstrel 2  Kings  iii.  15. 

Nothing  too  hard  for  the  Lord  •  Jer.  xxxii.  17. 

Paul  Preserved Acts  ix  23— 25. 

The  New  Disciple Acts  ix.  26,27. 

Divine  Condescension 2  Chron.  vi.  18. 

The  Caution .W...1  Kings  xx.  1L 

Acceptable  Prayer 1  Tim.  ii.  8. 

Safety  in  Danger 2  Kings  vi.  15—1} 

The  Mediator .....Jer.  xxx.  21. 

The  Love  of  Jesus Ephes.  v.  2. 

The  Saviour's  Birth Micah  v.  2. 

The  Character  of  Christ Luke  ii.  25. 

The  Improvement  of  the  Bless- 
ing  Luke  ii.  25. 

The  Elder  Brother Heb.  ii.  17. 

The  Presentation  of  Jacob Gen.  xlvii.  7. 

The  Question  of  Pharaoh Gen  xlvii.  8 

The  Representation  of  Life...  .Gen  xlvii.  4 


EVENING  EXERCISES 


FOR 


THE   CLOSET. 


JANUARY  1. 

"  .Qnd  >»•  -»,  behold,  I  go  bound  in  the  tpirit 
unto  j^.-asalem,  not  knowing  the  thing*  that 
thall  Lr/all  me  there:  save  that  the  Holy 
Ghost  -witnesseth  in  every  city,  taying  that 
bond*  and  affliction*  abide  me" — Acts  xx. 
22,  23. 

Paul  here  speaks  of  himself  as  an  Apostle. 
But  the  facts  he  expresses  with  regard  to  his 
official  destination,  will  apply  to  our  experi- 
ence as  men,  and  as  Christians.  And  we  may 
derive  from  them  a  reflection  peculiarly  sea- 
sonable, at  the  commencement  of  another  an- 
nual period  of  our  time — With  regard  to  the 
future,  he  was  both  ignorant  and  informed ; 
unacquainted  with  some  things,  but  well  ap- 
prized of  others. 

Though  Paul  sometimes  prophesied,  he 
could  not  command  the  attribute  of  foreknow- 
ledge when  he  pleased.  The  use  of  it  was 
always  a  miracle,  and  limited  to  a  particular 
subject  He  was  therefore  left  uninformed 
of  the  ordinary  course  of  life ;  and  had  to 
learn  the  will  of  God  by  events.  Hence  he 
says  to  the  Philippians,  "  I  hope  presently  to 
send  Timothy,  as  soon  as  I  see  how  it  will  go 
with  me."  It  is  the  same  with  us ;  and  as 
he  was  now  going  up  to  Jerusalem,  not 
knowing  the  things  that  would  befall  him 
there,  so  are  we  entering  into  another  year, 
not  knowing  what  a  day  may  bring  forth. 
But  is  this  to  be  lamented x.  "  Even  so,  Fa- 
ther, for  so  it  seemeth  good  in  thy  sight" 
The  concealment  is  wise,  and  kind.  We°may 
judge  of  this  by  our  past  feelings.  Had  we 
been  previously  informed  of  the  scenes 
through  which  we  have  passed,  our  hearts 
would  have  failed  at  the  thought :  yet  when 
the  dispensations  came,  we  were  able  to  bear 
them,  and  had  been  really  though  uncon- 
sciously prepared  for  them.  And  suppose  we 
were  now  informed  of  some  of  the  changes 
we  may  be  called  to  endure  in  the  months 
oefore  us,  we  should  be  seized  perhaps  with 
»n  overpowering  surprise  and  oppression,  ren- 


dering us  dead  to  all  present  enjoyments,  anu 
incapable  of  every  present  engagement  He 
therefore  says,  "  I  will  bring  the  blind  by  a 
way  that  they  knew  not ;  I  will  lead  them  in 
paths  that  they  have  not  known ;  I  will  make 
darkness  light  before  them,  and  crooked 
things  straight :  these  things  will  I  do  unto 
them,  and  not  forsake  them."  Let  us  trust 
in  Him.  He  claims  the  full  confidence  of  the 
heart,  not  only  by  his  goodness  but  by  his 
wisdom.  Although  we  go  out  not  knowing 
whither  we  go,  He  knoweth  the  way  that  we 
take.  Nothing  can  deceive  or  perplex  our 
guide.  Especially  let  us  check  the  workings 
of  a  vain  curiosity.  To  this  we  are  natural- 
ly prone.  All  pant  to  draw  back  the  veil,  ana 
peep  into  futurity.  But  none  are  intrusted 
with  its  secrets.  Even  our  Lord's  own  disci- 
ples were  rebujced  for  wishing  to  know  the 
times  and  the  seasons  which  the  Father  re- 
served in  his  own  power.  This  advice  will 
be  found  to  be  not  only  our  duty  but  our  pri- 
vilege— our  "  strength"  here  "  is  to  sit  still.' 
We  may  consider  the  year  before  us,  as  a 
desk  containing  three  hundred  and  sixty-five 
letters,  addressed  to  us,  one  for  every  day,  an- 
nouncing its  trials,  and  prescribing  its  em- 
ployments— with  an  order  to  open  daily  no 
letter  but  the  letter  for  the  day.  Now 
we  may  be  strongly  tempted  to  unseal  be- 
forehand some  of  the  remainder;  but  this 
would  only  serve  to  embarrass  us,  while  we 
shoidd  violate  thereby  the  rule  our  Owner 
and  Master  has  laid  down  for  us — "Take, 
therefore,  no  thought  for  the  morrow :  for  the 
morrow  shall  take  thought  for  the  things  of 
itself.  Sufficient  unto  the  day  is  the  evil 
thereof." 

But  Paul's  ignorance  was  not  entire. 
Though  he  knew  not  what  in  particular 
would  befall  him  at  Jerusalem,  yet  the"  Holy 
Ghost  testified  that  in  every  place  bonds  and 
afflictions  awaited  him :  so  that  he  was  sure 
of  one  thing — sure  of  being  always  a  sufferer, 
for  the  sake  of  the  Lord  Jesus.  And  thus  it  is 
with    us.     Though  the   future  is  not   laid 

III 


20 


JANUARY  2. 


epen  to  our  view,  yet  it  is  not  concealed  from 
us  in  every  respect  and  degree.  Though  we 
know  not  what  is  to  come  in  the  detail,  we 
can  apprehend  much  of  it  in  the  mass.  In- 
deed without  some  reliance  on  the  general 
course  of  things,  we  could  not  properly  carry 
on  the  system  of  life.  Many  of  our  present 
duties  derive  their  existence  and  importance 
from  some  future  relations.  Instinct,  in  the 
brute  creation,  teaches  them  to  look  forward : 
and  the  turtle  and  the  crane  and  the  swallow 
observe  the  time  of  their  coming;  and  the 
ant  provideth  her  meat  in  the  summer  and 
gathereth  her  food  in  harvest.  And  is  reason 
given  us  in  vain  1  Or  is  there  nothing  for  it  to 
operate  upon  beyond  the  present  hour  1  "  The 
prudent  man  foreseeth  the  evil  and  hidetli  him- 
self," says  the  Scripture.  And  the  same  au- 
thority adds,  "  Let  thine  eyes  look  right  on, 
and  let  thine  eyelids  look  straight  before 
thee." 

With  regard  then  to  the  future,  in  every 
period,  relation,  and  condition  of  life,  some 
things  may  be  reckoned  upon.  Thus,  in  the 
natural  world,  we  know  that  the  seasons  will 
come  round  in  their  time  and  place  with  little 
variation.  "  While  the  earth  remaineth,  seed- 
time and  harvest,  and  cold  and  heat,  and 
summer  and  winter,  and  day  and  night  shall 
not  cease." 

We  also  know  that  the  general  state  and 
usages  of  society  will  be  what  they  ever  have 
been.  "  The  thing  that  hath  been,  it  is  that 
which  shall  be;  and  that  which  is  done  is 
that  which  shall  be  done;  and  there  is  no 
new  thing  under  the  sun.  Is  there  any  thing 
whereof  it  may  be  said,  See,  this  is  new?  It 
hath  been  already  of  old  time,#which  was  be- 
fore us." 

We  are  sure  no  creature-possessions  and 
enjoyments  will  fully  meet  our  hopes  and 
wishes.  They  never  have  produced  satisfac- 
tion. They  were  never  designed  to  do  it — 
They  are  incapable  of  doing  it. 

We  may  certainly  expect  that  trials  of  one 
kind  or  another  will  be  our  lot.  They  grow 
out  of  our  very  state  and  nature.  "  Man  is 
born  to.trouble  as  the  sparks  fly  upward." 

We  must  be  infatuated  if  we  are  not 
aware  that  all  our  connexions  here  are  pre- 
carious. Some  may  abandon  us  from  insin- 
cerity; some  may  leave  us  from  infirmity: 
some  may  be  removed  to  a  distance  by  events : 
some  may  be  laid  in  the  grave.  Need  we 
be  informed  that  the  desire  of  our  eyes  is 
mortal]  That  childhood  and  youth  are  va- 
nity ] 

Can  we  be  ignorant  that  with  growing 
years  we  are  to  look  for  growing  privations 
and  weaknesses  1  That  our  senses  will  de- 
cay, that  desire  will  fail,  that  the  grasshopper 
will  be  a  burden!  It  is  the  tax  of  age.  "  The 
days  of  our  years  are  threescore  years  and 
ten;  and  if  by  reason  of  strength  they  be 
fourscore  years,  yet  is  their  strength  labour 


and  sorrow :  for  *;.  is  soon  cut  off,  and  we  fly 
away." 

For  the  living  know  that  they  snail  die.  It 
is  the  way  of  all  the  earth :  and  whatever 
may  be  doubtful  when  we  look  onward,  there 
is  not  a  human  being  but  can  say,  "  I  know 
that  Thou  wilt  bring  me  to  death,  and  jo  the 
house  appointed  for  all  living."  He  knows 
also  that  the  event  cannot  be  far  off— and  may 
be  very  near. 

And  is  this  all  that  we  are  apprized  of] 
No.  We  also  know  that  God  will  be  found 
the  same  he  always  has  been — We  know 
that  he  will  always  prove  himself  the  hearer 
of  prayer — We  know  that  he  will  never 
leave  us  nor  forsake  us — We  know  that  our 
shoes  shall  be  iron  and  brass ;  and  as  our  days 
so  shall  our  strength  be — We  know  that  he 
will  guide  us  with  his  counsel,  and  afterward 
receive  us  to  glory. 


JANUARY  2. 

"Behold,   7ioiv  is   the  accepted  time;  behold, 
now  is  the  day  of  salvation." — 2  Cor.  vi.  2. 

The  importance  of  opportunity  is  readily 
acknowledged,  and  generally  if  not  univer- 
sally acted  upon,  with  regard  to  temporal 
things.  The  seafaring  man,  with  prudence 
and  diligence,  avails  himself  of  the  winds  and 
the  tides.  The  husbandman,  when  the  pre- 
cious produce  of  the  field  is  to  be  secured,  is 
all  anxiety  and  eagerness,  lest  he  should  lose 
a  shining  hour — and  hence  it  early  became 
a  proverb,  "  He  that  gathereth  in  summer  is 
a  wise  son,  he  that  sleepeth  in  harvest  is  a 
son  that  causeth  shame."  There  are  interest- 
ing conjunctures,  and  peculiar  seasons,  which 
never  return;  but,  according  as  they  are 
seized  or  neglected,  decide  the  reputation  and 
the  condition  of  a  man  for  life.  But  here  we 
have  an  opportunity  announced,  as  superior 
to  every  other  opportunity,  in  its  relations 
and  consequences,  as  the  soul  is  superior  to 
the  body,  and  eternity  to  time — an  opportu- 
nity to  gain  acceptance  with  God,  and  salva- 
tion through  our  Lord  Jesus  Christ — "  Behold, 
now  is  the  accepted  time ;  behold,  now  is  the 
day  of  salvation." 

This  "  now"  takes  in  the  whole  period  of 
the  gospel  dispensation,  or  the  duration  of  the 
mediatorial  reign  of  Christ.  He  is  now  ex- 
alted at  the  right  hand  of  God  to  be  a  Prince 
and  a  Saviour ;  to  give  repentance  unto  Is- 
rael and  remission  of  sins.  He  is  the  great 
High  Priest  over  the  house  of  God,  to  intro 
duce  our  persons  and  services;  and  while  we 
are  reconciled  by  his  death  we  are  saved  by 
his  life.  For  he  is  now  living  a  life  of  office 
as  well  as  of  glory. — But  this  will  not  conti- 
nue always.  It  is  commensurate  only  with 
the  continuance  of  the  world.  "  Then  cometh 
the  end,  when  he  shall  deliver  up  the  king- 
dom to  God,  even  the  Father."    This,  in  tht 


JANUARY  2. 


21 


wtiotL  of  it,  is  a  very  extensive  period.  It 
has  continued  long,  and  will  probably  conti- 
nue many  ages  longer.  But  this  can  only  en- 
courage us  with  regard  to  mankind  succes- 
oionally.  It  is  delightful  to  think  that  what 
those  have  found  the  Saviour  to  be  who  went 
before,  those  also  will  find  him  to  be  that  shall 
come  after  us:  for  he  is  "  the  same  yesterday, 
to-day,  and  for  ever."  But  as  individuals,  our 
■eason  is  far  less  lengthened — at  death,  the 
angel  swears,  with  regard  to  us,  that  "  time 
shall  be  no  longer." 

This  "  now"  therefore  is  to  be  considered 
as  the  period  of  life.  Patients  have  been  re- 
covered when  they  seemed  incurable,  and 
have  been  sent  back  from  the  very  borders 
of  the  grave.  Persons  have  been  resuscitated 
when  the  functions  of  nature  had  ceased,  and 
the  principle  of  life  seemed  extinguished.  So 
some  have  been  saved  at  the  eleventh  hour, 
and  they  have  adored  the  long-suffering  of 
God  which  proved  their  salvation — But  the 
redemption  of  the  soul  is  precious,  and  after 
our  present  state,  ceaseth  for  ever.  If  there 
be  hope  to  persons  then,  it  is  among  the  re- 
serves of  Divine  goodness ;  He  has  not  been 
pleased  to  reveal  it  Origen  and  his  brethren 
of  the  same  sentiment  were  called  the  merci- 
ful doctors :  but  should  their  notion  be  a  mis- 
take, and  those  that  rely  upon  it  be  confounded 
for  ever,  they  ought  to  be  called  the  merciful 
doctors  who,  knowing  the  terror  of  the  Lord, 

Sersuade  men  to  flee  from  the  wrath  to  come, 
lut  in  this  view  how  precious  and  all-import- 
ant is  life — 

"  Life  ia  the  time  to  serve  the  Lord, 
The  time  to  insure  the  great  reward  ; 
And  while  the  lamp  holds  out  to  burn, 
The  vilest  sinner  may  return." 

And  how  instantly  and  zealously  should  we 
avail  ourselves  of  the  only  season!  Espe- 
cially when  we  consider  how  short  and  how 
uncertain  the  continuance  of  it  is.  Another 
of  the  threescore  years  and  ten,  or  of  the 
fifty,  or  forty,  or  twenty  that  measures  the 
whole  extent  is  gone, — 

"  And  every  beating  pulse  we  tell. 
Leaves  but  the  number  less." 

And  O  my  soul !  how  many  strokes  remain. 
There  is  but  a  step  between  me  and  death — 

"  Great  God !  on  what  a  slender  thread 
Hang  everlasting  things! 
The  eternal  slate  of  all  the  dead 
Upon  life's  feeble  strings!" 

juut  this  "  now,"  takes  in,  as  distinguished 
from  life  at  large,  every  period  peculiarly  fa- 
vourable to  religion.  Youth  is  such  a  period. 
The  young  have  fewer  of  the  cares  that  per- 
plex and  engross  us  as  we  plunge  deeper 
into  the  concerns  of  this  life.  Their  hearts, 
though  evil,  are  not  yet  hardened  throuo-h 
the  deceitfulness  of  sin.  Their  consciences, 
though  defiled,  are  not  yet  seared  as  with  a 
hot  iron.  Their  memories,  though  limited, 
are  not  yet  choked  up  with  the  lumber  of  the 


world:  Their  affections  are  warm;  theii 
strength  is  firm ;  their  connexions  are  as  yet 
optional ;  life  is  fresh ;  nature  is  inviting — 
and  amidst  all  these  advantages,  Grace  says, 
"  Remember  now  thy  Creator  in  the  days  of 
thy  youth :  while  the  evil  days  come  not,  nor 
the  years  draw  nigh,  when  thou  shalt  say,  I 
have  no  pleasure  in  them."  "Now  is  the  ac- 
cepted time,  now  is  the  day  of  salvation." — 
Such  a  period  is  the  Sabbath.  The  Sabbath 
was  made  for  man.  It  befriends  his  civil  com- 
fort, his  bodily  health,  and  his  mental  im- 
provement But  it  chiefly  regards  his  spiritual 
and  eternal  welfare.  What  a  gracious  ap- 
pointment to  draw  us  once  a  week  out  of  the 
world  for  a  whole  day — to  afford  us  leisure 
to  examine  our  character  and  condition  before 
God — to  remind  us,  in  the  midst  of  all  other 
engagements,  that  one  thing  is  needful — and 
to  urge  us,  by  a  thousand  motives,  "  to  choose 
that  good  part  which  shall  not  be  taken  away 
from  us."  How  many  have  found  "  the  Holy 
of  the  Lord,"  an  accepted  time,  and  a  day  of 
salvation ! — Affliction  is  also  such  a  period. 
It  matters  not  from  whence  our  troubles  arise ; 
they  are  designed  for  our  profit — "  In  their 
affliction  they  will  seek  me  early."  They 
also  naturally  tend  to  impress  the  mind  and 
soften  the  heart  They  show  us  the  evil  of 
sin,  and  the  vanity  of  the  world;  and  the 
need  we  have  of  a  better  home  than  earth, 
and  a  better  arm  than  flesh.  Many  have 
been  chosen  in  the  furnace  of  affliction 
beside  Manasseh.  How  foolish  to  wish  tc 
get  our  trials  removed  without  their  being 
sanctified !  How  lamentable  to  lose  the  be- 
nefit of  such  a  season  ! — Such  is  a  period  of 
religious  excitement.  It  is  said  in  the  Gos- 
pel, "  The  law  and  the  prophets  were  until 
John ;  since  that  time  the  kingdom  of  God  is 
preached,  and  every  man  presseth  into  it" 
And  when  we  see  others  seeking  and  find- 
ing; delivered  from  the  stings  of  a  guilty 
conscience,  and  the  tyranny  of  their  passions; 
becoming  meek  and  patient  and  peaceful  and 
happy ;  does  it  not  powerfully  call  upon  us 
to  "  take  hold  of  the  skirt  of  him  that  is  a 
Jew ;"  and  to  pray  to  the  God  of  all  grace, 
"  Bless  me,  even  me  also,  O  my  Father  V — 
Such  is  the  period  in  which  conscience  has 
been  awakened  and  impressed.  Perhaps  you 
have  had,  more  than  once,  such  views  and 
feelings,  that  it  has  been  said  of  you,  "  Thou 
art  not  far  from  the  kingdom  of  God."  It  was 
thus  with  Felix  when  he  trembled.  He  felt 
then  as  he  had  never  felt  before,  and  as  he 
never  felt  afterwards.  But  instead  of  cherish- 
ing the  conviction,  he  endeavoured  to  banish 
it — and  succeeded.  Go  thy  way,  said  he  to 
the  Preacher,  for  this  time :  when  I  have  e 
convenient  season  I  will  send  for  thee.  That 
season  never  came.  He  saw  Paul  indeed  se- 
veral times  afterwards,  but  not  a  word  was 
said  concerning  the  faith  in  Christ !  Beware ; 
your  impressions  may  die  away,  and  never 


22 


JANUARY  3. 


•■evive.  But  can  you  complain  1  Did  you 
not  oppose  or  neglect  them?  Beware !  All 
good  is  from  God,  but  he  will  not  be  trifled 
with.  "  My  Spirit  will  not  always  strive 
with  man."  "  Behold,  now  is  the  accepted 
time :  behold,  now  is  the  day  of  salvation." 


JANUARY  3. 

-  Which  things  the  angels  desire  to  look  into" 
1  Pet.  i.  12. 

Had  we  only  heard  of  such  an  order  of  be- 
ings as  angels,  with  all  the  attributes  the 
Scripture  ascribes  to  them ;  and  then  have 
been  told,  that  there  were  several  subjects 
with  which  they  were  intensely  anxious  to 
be  acquainted ;  how  eagerly  should  we  have 
inquired  what  these  things  were !  And  had 
we  been  left  to  conjecture,  it  is  probable  we 
should  have  been  led  astray — yea,  it  is  cer- 
tain we  should  have  been  led  astray,  had  we 
conjectured  under  the  influence  of  the  spirit 
of  the  world.  For  what  do  they  study  ? 
What  do  merchants,  princes,  statesmen,  stu- 
dy? What  do  the  sons  of  science  and  learn- 
ing study]  What  are  the  acquirements,  by 
proficiency  in  which,  men  are  distinguished 
among  their  fellow-creatures,  and  left  on  the 
pinnacle  of  fame  ? — But  what  do  angels  de- 
sire to  look  into  ?  The  arts  of  trade  ?  the  se- 
crets of  government1  the  researches  of  phi- 
losophy ?  the  mysteries  of  nature  ?  No.  But 
the  salvation  of  sinners ;  the  grace  of  God ; 
the  sufferings  and  glory  of  Christ — "  Of  which 
salvation  the  prophets  have  inquired  and 
searched  diligently,  who  prophesied  of  the 
grace  that  should  come  unto  you :  searching 
what,  or  what  manner  of  time  the  Spirit  of 
Christ  which  was  in  them  did  signify,  when 
it  testified  beforehand  the  sufferings  of  Christ, 
and  the  glory  that  should  follow.  Unto  whom 
it  was  revealed,  that  not'unto  themselves,  but 
unto  us,  they  did  minister  the  things  which 
are  now  reported  unto  you  by  them  that  have 
preached  the  Gospel  unto  you  with  the  Holy 
Ghost  sent  down  from  heaven ;  which  things 
the  angels  desire  to  look  into." 

Now  this  fact  is  announced,  not  for  our 
amusement,  but  profit.  It  shows  us  what  is 
the  necessary  condition  of  all  creatures,  how- 
ever high  in  the  scale  of  being.  It  is  a  state 
of  dependence,  deficiency,  and  progressive 
improvement  Some  imagine,  as  soon  as  we 
enter  heaven  we  shall  reach  an  ultimatum 
beyond  which  there  will  be  no  additions  to 
our  knowledge  or  enjoyment.  Such  a  stag- 
nation of  existence,  devoid  of  prospect, 
energy,  and  excitement,  would  be  far  from 
desirable,  if  it  were  possible — but  it  is  not 
possible.  The  future  life  is  called  "that 
which  is  perfect ;"  and  it  is  perfect,  compared 
with  the  present :  but  it  is  not  absolutely  so. 
There  is  only  one  Being  who  is  absolutely 
perfect,  whose  duration  is  not  lengthened  by 


time,  and  whose  knowledge  is  not  increased 
by  discovery.  Nothing  is  past  or  future  with 
Him.  His  understanding  is  infinite.  But 
angels  are  creatures,  and  therefore  finite  in 
their  faculties  as  well  as  we.  He  chargeth 
his  angels  with  folly.  There  are  many  things 
of  which  they  are  ignorant.  Our  lx>rd  as- 
sures us  they  know  not  the  day  of  judgment 
The  book  in  the  Revelations,  whatever  t|  ere 
the  mysteries  it  contained,  was  closed  tc 
angels  as  well  as  men :  for  no  one  in  heaven 
as  well  as  in  the  earth  was  able  to  open  the 
book  and  to  look  therein,  till  it  was  unsealed 
by  the  Lord  of  all.  Angels  know  much  now 
of  which  they  were  formerly  unconscious, 
and  fresh  springs  of  knowledge  and  enjoy- 
ment are  continually  opening  to  them,  and 
calling  for  a  new  song  of  wonder  and  of 
praise. 

Does  it  not  also  show  us  the  vastness  of 
the  Gospel  1  A  very  inferior  master  may 
teach  the  ignorant ;  but  the  honour  is  to  Be 
able  to  instruct  the  wise  and  learned.  We 
should  think  very  highly  of  one  who  could 
have  improved  Handel  in  music,  and  Milton 
in  poetry,  and  Newton  in  philosophy.  But 
angels  are  the  flower  of  the  Creation ;  they 
are  always  spoken  of  in  Scripture  as  prover- 
bial for  their  knowledge ;  they  are  the  first 
beings  in  the  universe  for  intelligence ;  and 
are  as  much  above  men  in  their  powers  a9 
the  heavens  are  higher  than  the  earth.  If  to 
these  principalities  and  powers  in  heavenly 
places  is  made  known  by  the  Church  the 
manifold  wisdom  of  God ;  if  the  Gospel  cai 
teach  them — if  it  can  enlighten  and  enlarge 
their  views — if  it  draws  forth  their  wonder 
and  astonishment ;  how  well  may  it  be  called 
"  the  deep  things  of  God  ;"  "  the  wisdom  of 
God  in  a  mystery !"  If  after  having  been 
employed  in  the  works  of  God,  and  the  ad- 
ministrations of  his  providence,  from  the  be- 
ginning ;  if  after  all  the  scenes  which  have 
passed  under  their  review  for  so  many  ages ; 
if  after  seeing  dispensation  succeeding  dis- 
pensation, in  the  Patriarchal,  the  Jewish,  and 
the  Christian  economies ;  if  after  seeing  the 
fulness  of  time,  and  the  divers  miracles  and 
gifts  of  the  Holy  Ghost ;  if  after  all  this  they 
were  still,  as  Peter  asserts,  diligently  ex- 
ploring the  Gospel,  how  does  it  aggrandize 
the  system  !  This  is  the  system  which  some 
suppose  may  be  readily  reduced  into  a  form 
of  words  drawn  up  by  a  fallible  man !  This 
is  the  system  whose  bounds  some  imagine 
they  can  easily  reach,  and  whose  depths  they 
can  perfectly  fathom  !  But  were  they  angels, 
they  would  exclaim,  "  O  the  depths  of  the 
riches  both  of  the  wisdom  and  knowledge  of 
God !  how  unsearchable  are  his  judgments, 
and  his  ways  past  finding  out !" 

We  learn  also  the  excellency  as  well  as 
the  vastness,  the  value  as  well  as  the  im- 
mensity of  the  Gospel.  Would  such  beings 
as  these  trifle?     Does  not  their  attention 


JANUARY  4. 


23 


prove  that  the  subject  is  worthy  of  all  accept- 
ation ?  Why  do  they  study  it,  but  because 
it  is  "  the  Gospel  of  our  salvation ;"  but  be- 
cause it  is  "  the  glorious  Gospel  of  the  bless- 
ed God ;"  but  because,  in  redeeming  Jacob, 
he  has  glorified  himself  in  Israel ;  but  because 
they  find  displayed  in  this  scheme  more  of 
all  his  perfections  than  is  to  be  seen  in  all 
his  other  works'?  We  cannot  justly  infer 
the  worth  of  a  thing  from  the  attention  paid 
to  it  by  men.  They  may  be  compelled  by 
authority,  biased  by  interest,  governed  by 
vanity,  or  led  astray  by  novelty.  Even  great 
men  have  had  their  follies.  Nothing  has 
been  brought  forward  so  absurd  as  not  to 
have  attracted  to  it  some  names  of  distinc- 
tion. And  we  have  always  proof  enough 
that  to  be  learned  and  knowing  is  not  always 
to  be  wise.  But  no  objection  can  lie  against 
the  inference  we  here  draw — If  angels  desire 
to  look  into  these  things,  the  things  deserve 
to  be  looked  into. 

And  therefore  let  us  learn  what  is  our 
duty  with  regard  to  them. — Is  it  not  to  be 
thankful  that  we  are  favoured  with  the  dis- 
pensation of  them  ?  Blessed  are  our  eyes  for 
they  see,  and  our  ears  for  they  hear. — Is  it 
not  to  study  them  ourselves )  We  are  deep- 
ly, we  are  infinitely  concerned  in  them.  The 
being  to  whom  they  relate  is  our  Saviour. 
His  history  is  the  record  of  our  eternal  re- 
demption. He  became  poor ;  he  died  for  us. 
Let  us  therefore  turn  aside  from  the  little, 
the  vain,  the  vexing,  the  debasing,  the  defil- 
ing things  of  the  world,  and  contemplate  the 
great  mystery  of  godliness.  Let  us  never  be 
weary  in  reading,  in  hearing  of  it  And  let 
us  not  rest  in  a  speculative  acquaintance  with 
it ;  but  taste  that  the  Lord  is  gracious ;  and 
walk  in  the  truth. — Is  it  not  to  own  them 
and  confess  them  and  glory  in  them  before 
men  1  I  am  not  ashamed  of  the  Gospel  of 
Christ — angels  are  my  companions.  Is  it 
not  to  pray  that  the  knowledge  of  them  may 
be  extended,  and  that  all  the  ends  of  the 
earth  may  see  the  salvation  of  our  God  to- 
gether 1 


JANUARY  4. 

**  Joseph  is  not,  and  Simeon  is  not,  and  ye  -will 

taki  Benjamin  away :  all  these  things  are 

against  me."— Gen.  xlii.  36. 

This  was  a  very  sorrowful  conclusion; 

6ut  no  part  of  it  was  founded  in  truth. 

■  Josoph  is  not"— yes  he  is— and  not  only 

alive— but  riding  in  the  second  chariot  of 

Egypt.     "  And  Simeon  is  not"— yes  he  is— 

and  only  detained  for  awhile  as  an  hostage 

for  the  return  of  his  brethren.     "And  ye 

wiL  take  Benjamin  away"— yes— but  not  to 

be  destroyed— but  to  prove  a*  deliverer — and 

to  bring  every  thing  to  a  favourable  isste. 


Let  the  lad  go — and  no  ev.l  shall  befall  him 
— and  supplies  for  thyself  and  family  will 
soon  be  brought — and  the  wagons  shall  ac- 
company them,  sent  by  Joseph,  to  carry  thee 
and  thy  household  down  into  Goshen — where 
he  will  nourish  thee — and  after  the  storms 
of  the  morning  and  afternoon  of  life,  thou 
shalt  enjoy  a  calm  and  clear  evening — and 
rejoice  in  the  developement  of  a  series  of  dis- 
pensations beyond  all  that  thou  couldest  ask 
or  think.  And  what  say  you  now,  Jacob? 
"  I  have  spoken  once,  but  I  will  proceed  no 
further.  I  have  heard  of  thee  by  the  hearing 
of  the  ear,  but  now  mine  eye  seeth  thee: 
wherefore,  I  abhor  myself,  and  repent  in  dust 
and  ashes.  So  foolish  was  I,  and  ignorant. 
I  was  as  a  beast  before  thee.  Nevertheless 
I  am  continually  with  thee ;  thou  hast  holden 
me  by  my  right  hand.  Thou  shalt  guide  me 
with  thy  counsel,  and  afterward  receive  me 
to  glory.  Just  and  true  are  all  thy  ways,  O 
thou  King  of  saints! — He  hath  done  all 
tilings  well." 

The  inference  here  so  groundlessly  drawn 
is  not  peculiar  to  Jacob.  Nothing  is  more 
common  than  to  hear  the  subjects  of  Divine 
grace  exclaim,  "  All  these  things  are  against 
me,"  when  yet  "  all  the  ways  of  the  Lord 
are  mercy  and  truth ;"  and  "  we  know  that 
all  things  work  together  for  good  to  them  that 
love  God."  Whence  does  it  proceed  1  Some- 
times they  judge  under  a  morbid  physical 
influence.  We  are  not  only  fearfully,  but 
wonderfully  made ;  and  there  are  many 
things  which  would  hardly  appear  credible 
were  they  not  confirmed  by  frequent  ex- 
perience. How  will  a  change  of  weather, 
or  a  redundancy  or  increase  of  some  secre- 
tion or  fluid,  affect  not  only  our  feelings,  but 
our  views!  How  tenderly  are  some  to  be 
pitied!  How  much  they  constantly  suffer 
from  corporeal  causes!  They  see  every 
thing  through  an  injured  medium ;  and  there 
is  no  persuading  them  often  but  that  the 
discolourations  of  the  glass  are  the  hues  of 
the  objects  themselves. 

They  often  err  from  a  deficiency  of  know- 
ledge with  regard  to  the  subject  itself.  It  is 
not  easy  to  determine  what  is  against  ns,  or 
for  us.  "  Who  knoweth  what  is  good  for  a 
man  in  this  life !"  Can  we  always  distinguish 
between  appearances  and  realities'!  Be- 
tween the  beginning  and  the  end  of  things  T 
Do  we  perfectly  know  ourselves  1  Or  what  ef- 
fects untried  things  will  have  upon  our  minds 
or  our  condition  1  We  go  forward  into  futu- 
rity with  our  present  views  and  feelings,  not 
reflecting  that  other  events  will  produce  other 
views  and  feelings,  and  that  by  circumstances 
we  may  become  a  kind  of  new  creatures, 
which,  could  they  be  presented  to  us  in  pros- 
pect, would  occasion  more  than  our  wonder. 
This  was  the  case  with  Hazael :  he  abhorred 
in  imagination  what  I  e  beoame  in  reality,  by 


24 


JANUARY  5. 


k  transition  from  a  private  to  a  public  station. 
What  miseries  did  Lot  entail  upon  himself  in 
choosing  the  vale  of  Sodom,  because  it  was 
well  watered  as  the  garden  of  the  Lord !  On 
the  other  hand,  Ruth  was  early  deprived  of 
her  husband,  and  reduced  to  the  lowliness  of 
a  gleaner,  but  met  with  Boaz  in  the  field, 
and  became  the  ancestor  of  the  Messiah.  A 
man  wished  to  sail  in  a  particular  ship,  and 
to  his  extreme  disappointment,  found,  when 
he  reached  the  port,  that  the  vessel  had  just 
sailed — the  next  day  it  was  wrecked  !  and 
his  anguish  was  turned  into  joy. 

We  draw  the  conclusion  also,  because  we 
are  carnal,  and  walk  as  men.  We  regard 
our  ease  and  indulgence  more  than  our  spi- 
ritual advantage.  If  the  hedging  up  of  our 
way  with  tnox»:s  prevents  us  from  going 
astray,  if  the  sickness  of  the  body  secures  the 
health  of  the  soul,  if  the  loss  of  a  creature 
brings  us  to  God,  surely  we  cannot  say  these 
things  are  against  us.  They  are  greatly  for 
us;  and  we  should  acknowledge  this,  if  we 
were  wise  unto  salvation,  and  had  our  con- 
versation in  heaven. 

We  also  err  by  judging  prematurely.  "  He 
that  believeth  maketh  not  haste."  If  a  man 
engaged  to  accomplish  a  great  work  in  ten 
years,  would  it  be  right  to  decide  concerning 
it  at  the  end  of  ten  days,  or  ten  weeks  1  God 
did  not  pronounce  judgment  upon  his  own 
Creation  till  it  was  done :  "  God  saw  every 
thing  that  he  had  made,  and  behold  it  was 
very  good."  The  end  will  not  only  crown 
all,  but  explain  all ;  and  produce  not  only  sa- 
tisfaction, but  praise.  Therefore  judge  nothing 
before  the  time,  until  the  Lord  come.  And 
the  coming  of  the  Lord  draweth  nigh.  And 
blessed  are  all  they  that  wait  for  him.  In  the 
mean  while,  there  is  a  substitute  for  the  ex- 
planations of  heaven.  It  is,  in  the  absence  of 
sight,  to  walk  by  faith.  If  ye  will  not  be- 
lieve, surely  ye  shall  not  be  established.  But 
by  believing  we  enter  into  rest,  and  the 
peace  of  God,  which  passeth  all  understand- 
ing, keeps  our  hearts  and  minds  through 
Christ  Jesus.  Under  the  influence  of  this 
faith,  let  us  look  at  his  promises ;  let  us  think 
of  his  perfections;  let  us  review  his  wonders 
of  old — above  aU,  let  us  keep  near  the  cross. 
All  our  discouragements  and  perplexities 
originate  in  our  departure  from  this.  God 
forbid  we  should  glory  in  any  thing  else.  It 
not  only  opens  the  kingdom  of  heaven  to  all 
believers,  but  it  is  the  key  to  unlock  the  dis- 
pensations of  providence.  If  God  be  for  us, 
who  can  be  against  us?  He  that  spared  not 
his  own  Son,  but  delivered  him  up  for  us  all ; 
how  shall  he  not  with  him  also  freely  give 
us  all  things.  God  of  love !  Toou  shalt  have 
si.  the  future  confidence  of  our  hearts — 
Our  cares,  we  give  ye  to  the  wind, 

And  shake  you  oft* like  dust; 
Well  may  we  trust  our  all  with  Him, 
With  whom  our  souls  we  trust." 


JANUARY  5. 


"  Take  ye  heed,  -watch  and  pray ;  for  ye  know 
not  -when  the  time  is"— Mark  xiii.  33. 

It  is  the  langaage  of  Jesus,  to  whom  it 
behoves  us  always  to  say,  with  Samuel, 
"  Speak,  Lord,  for  thy  servant  heareth."  The 
Christian  welcomes  his  voice,  not  only  in  his 
promises,  but  in  his  commands ;  and  not  only 
when  he  encourages  and  comforts,  but  when 
he  reproves  and  admonishes. 

Here  he  tells  us  to  take  heed.  We  may 
consider  the  caution,  First,  as  to  the  manner 
in  which  it  is  to  be  exercised — "  Watch  and 
pray."  Watchfulness  is  wakefulness  in  op- 
position to  sleep ;  attentiveness  in  opposition 
to  neglect ;  and  perceptiveness  in  opposition 
to  stupidity.  To  watchfulness  is  added  prayer. 
Vigilance  will  not  do  alone.  We  must  not 
only  be  active,  but  humble.  We  must  not 
only  use  means,  but  depend  upon  the  influ- 
ence that  is  necessary  to  render  them  effec- 
tual ;  and  seek  it  of  Him  who  never  said  to 
the  seed  of  Jacob,  Seek  ye  me,  in  vain. 

Secondly,  as  to  the  season  for  which  it  is 
to  be  a  preparation,  and  by  which  it  is  to  be 
enforced :  "  for  ye  know  not  when  the  time 
is."  Watch  and  pray,  for  ye  know  not  when 
the  time  of  duty  is.  Who  can  tell,  when  he 
leaves  his  home  for  a  journey,  or  only  for  a 
day,  what  opportunities,  before  he  returns, 
may  arise  to  relieve  the  distressed,  to  comfort 
the  feeble-minded,  to  oppose  error,  or  to  re- 
buke vice:  opportunities  which  may  never 
return,  and  should  never  be  neglected  7  David 
therefore  said,  "  On  Thee  do  I  wait  all  the 
day ;"  for  he  knew  not  what  the  great  Master 
had  for  him  to  do.  Watch  and  pray,  for  ye 
know  not  when  the  time  of  danger  is.  If  we 
consider  the  enemy  of  our  souls,'  the  world  in 
which  we  live,  and  the  sin  that  dwelleth  in 
us,  we  may  safely  conclude  that  we  are  never 
far  from  temptation.  Joseph,  in  the  court  of 
Pharaoh,  learned  to  swear  by  the  life  of  Pha- 
raoh. Moses,  the  meekest  man  upon  earth, 
under  irritation,  spake  unadvisedly  with  his 
lips.  Even  in  old  age,  Solomon's  heart,  by 
outlandish  women,  was  drawn  away  from 
God.  Peter,  immediately  after  the  most  so- 
lemn warnings  and  professions,  denied  his 
Lord  with  oaths  and  curses.  Barnabas  was 
carried  away  with  the  dissimulation  of  the 
Jews.  Paul  was  likely  tx  be  exalted  above 
measure,  by  the  abundance  of  his  revelations. 
We  are  sure  to  be  in  danger,  whenever  we 
deem  ourselves  secure :  for  pride  goeth  before 
destruction,  and  a  haughty  spirit  before  a  fall. 
Blessed  is  the  man  that  feareth  alway.  Watch 
and  pray,  for  ye  know  not  when  the  time  of 
trouble  is".  To  this  we  are  born ;  and  there- 
fore we  cannot  think  our  trials  strange  things. 
Who  can  tell  what  a  day  may  bring  forth'1 
An  accident,  a  disease,  a  loss  in  our  circum- 
stances, a  family  bereavement  may  befall  ue 


JANUARY  6. 


25 


without  warning — "For  man  also  knoweth 
not  his  time :  as  the  fishes  that  are  taken  in 
an  evil  net,  and  as  the  birds  that  are  caught 
in  the  snare ;  so  are  the  sons  of  men  snared 
in  an  evil  time,  when  it  falleth  suddenly  upon 
them."  And  what,  if  it  finds  us  unprepared  ? 
Watch  and  pray,  for  ye  know  not  when  the 
time  of  death  is.  The  day  of  trouble  may 
come,  the  day  of  death  will  come :  and  it  is 
the  most  solemn  and  important  of  all  days. 
For  death  is  not  the  termination  of  our  being, 
but  only  a  change  of  the  mode  of  it,  or  a 
transition  from  a  mortal  to  an  immortal  state. 
Then  the  dust  returns  to  the  dust  whence  it 
was,  and  the  spirit  returns  to  God  who  gave 
it ;  and  is  disposed  of  according  to  our  cha- 
racter here;  for  after  death  the  judgment 
The  time  of  our  dissolution  is  not  a  secret 
with  God ;  and  we  are  sure  that  it  cannot  be 
far  off";  but  each  of  us  must  say,  with  Isaac, 
"  I  know  not  the  day  of  my  death."  It  may  be 
in  the  evening,  or  at  midnight,  or  at  the  cock- 
crowing,  or  in  the  morning.  What  then  is  the 
language  of  wisdom  ?  Be  ye  therefore  ready, 
for  in  such  an  hour  as  ye  think  not  the  Son  of 
man  cometh.  So  teach  us  to  number  our  days, 
that  we  may  apply  our  hearts  unto  wisdom ! 


JANUARY  6. 

*.  Philip,  saith  unto    him,  Lord,  show   us  the 
Father,  and  it  sufficeth  ws." — John  xiv.  8. 

How  are  we  to  understand  this  request1? 
We  can  hardly  suppose,  with  some,  that  he 
desired  a  kind  of  personal  representation  of 
the  Deity.  Surely  he  could  not  be  so  igno- 
rant as  to  imagine  that  God  was  in  his  essence 
visible,  or  that  he  could  be  held  forth  under 
any  corporeal  form  or  shape;  especially  as 
the  Jews — and  Philip  was  a  Jew — were  for- 
bidden every  attempt  to  make  any  likeness  of 
the  Supreme  Being.  It  is  more  probable, 
that  he  wished  for  some  glorious  display  of 
God's  presence  and  perfections,  as  Moses  had 
done,  and  which  he  called  God's  face.  If  so, 
he  knew  not  what  he  asked.  The  exhibi- 
tion might  have  been  fatal.  "  No  man,"  says 
God  who  knows  our  frame,  "  can  see  my  face 
and  live."  Such  a  display  of  himself  as  he 
makes  to  the  saints  in  light,  would  be  insup- 
portable in  this  weak  state  of  flesh  and  blood. 
It  certainly  might  have  been  useless.  The 
Jews  had  such  an  exhibition  of  God,  in  the 
cloud  of  glory;  but  they  corrupted  them- 
selves, and  went  after  strange  gods.  Extra- 
ordinary and  miraculous  appearances  would 
lose  their  impression,  yea,  by  their  repetition, 
they  would  be  extraordinary  and  miraculous 
no  longer.  This  is  not  the  way  in  which 
God  is  to  be  known.  Yet  let  us  not  revile 
Philip,  concluding  that  we  hwve  never  been 
liable  to  a  like  mistake.  Have  we  never 
wanted  a  kind  of  immediate  and  sensible  con- 
viction that  would  exclude  all  possibility  of 
doubt!     Have  we  never  been  ready  to  ex- 


claim, "  Oh !  if,  witii  an  audible  voice,  He 
would  say,  go  in  peace,  thy  sins  are  forgiven 
thee !  Oh  !  if  one  who  has  passed  the  valley 
of  the  shadow  of  death  would  return ;  or 
some  inhabitant  of  the  world  of  spirits  woul^ 
assure  me  of  a  future  state !"  Ah  !  foolish 
wish.  We  have  Moses  and  the  prophets- 
Blessed  are  they  who  have  not  seen  and  yet 
have  believed. 

But  some,  and  among  these  is  Doddridge 
are  disposed  to  commend  rather  than  censure 
Philip.  They  take  his  meaning  to  be,  "  Oh ! 
bring  us  to  the  knowledge  of  the  blessed 
God,  and  we  resign  every  other  wish  as 
nothing  compared  with  this  !" — much  in  the 
spirit  of  David,  who  had  said  of  him,  "Whom 
have  I  in  heaven  but  Thee  1  and  there  is 
none  upon  earth  that  I  desire  beside  Thee. 
Philip,  therefore,  only  asks  for  a  fuller  mani- 
festation and  enjoyment  of  him — "  Lord, 
show  us  the  Father,  and  it  sufficeth  us." 

Yet  can  he  be  shown  7  or,  in  other  Avords, 
can  he  be  known  1  It  is  true,  Zophar  asks, 
"  Who  by  searching  can  find  out  God  V*  But 
he  adds,  "who  can  find  out  the  Almighty 
-unto  perfection  7"  He  cannot  be  completely 
known :  but  he  can  be  really  known,  savingly 
known ;  known  as  the  strength  of  our  heart, 
and  our  portion  for  ever.  And  this  know 
ledge  can  yield  satisfaction  to  the  possessor. 
It  will  suffice  for  our  happiness  hereafter: 
and,  therefore,  the  blessedness  is  expressed 
by  our  seeing  God;  and  therefore  David 
says,  "  I  shall  behold  thy  face  in  righteous- 
ness ;  I  shall  be  satisfied  when  I  awake  with 
thy  likeness."  Yea,  it  suffices  the  Christian 
at  present  He  can  now  say,  "My  soul 
shall  be  satisfied  as  with  marrow  and  fatness ; 
and  my  mouth  shall  praise  Thee  with  joyful 
lips :  when  I  remember  Thee  upon  my  bed, 
and  meditate  on  Thee  in  the  night  watches  " 

"  When  I  can  say,  my  God  is  mine, 
When  I  can  feel  thy  glories  shine, 
I  tread  the  world  beneath  my  feet. 
And  all  that  earth  calls  good  or  great." 

It  suffices — to  teach  him  in  whatsoever  state 
he  is  therewith  to  be  content — to  embolden 
him  in  his  work,  in  the  face  of  all  opposition 
and  danger — to  sustain  him  under  every  tri- 
al— and  to  raise  him  above  the  fear  of  death. 
Moses  endured  as  seeing  Him  that  is  invisi- 
ble. And  Simeon  was  ready  to  depart  in  peace 
because  his  eyes  had  seen  His  salvation. 

But  this  knowledge  is  to  be  derived  from 
the  Lord  Jesus.  "  No  one  knoweth  who  the 
Father  is  but  the  Son,  and  he  to  whom  the 
Son  will  reveal  Him."  "No  man  hath 
seen  God  at  any  time ;  the  only  begotten  Son 
which  was  in  the  bosom  of  the  Father,  he 
hath  declared  Him."  Some  would  rather 
look  for  God  in  the  world  of  nature  ;  but  the 
Apostle  tells  us  that  "He  who  commanded 
the  light  to  shine  out  of  darkness,  hath  shined 
in  our  hearts  to  give  us  the  light  of  the 
knowledge  of  the  glory  of  God  in  the  face  of 
Jesus  Christ"     He  shows  us  the  Father  bv 


26 


JANUARY  7. 


nis  person — He  is  the  image  <if  the  invisible 
God.  By  His  sacrifice — in  which  we  see  so 
fully  and  harmoniously  displayed  his  wisdom, 
•lolmess,  righteousness,  truth,  and  love.  By 
His  word — the  most  illiterate  Christian,  with 
4  the  word  of  Christ"  in  his  hand,  knows  more 
>f  God  than  all  the  philosophers  of  Greece 
md  Rome.  How  much  does  He  teach  us 
eoncerning  God  as  the  God  of  grace  by  the 
parable  of  the  prodigal  son !  And  how  much 
does  he  teach  us  concerning  God  as  the  God 
of  providence  by  one  saying;  "a  sparrow 
falleth  not  to  th,  ground  without  your  hea- 
venly Father,  and  the  very  hairs  of  your 
head  are  all  numbered."  By  the  Spirit — 
this  Spirit  leads  us  into  all  truth ;  and  it  is 
the  Spirit  of  Christ.  We  have  an  unction 
from  the  Holy  One,  and  know  all  things. 

Therefore  to  Him  we  are  to  apply,  as 
Philip  here  did,  and  pray,  "  Lord,  show  us 
the  Father,  and  it  sufiiceth  us."  He  requires 
it  from  us :  and  He  assures  us  our  applica- 
tion shall  not  be  in  vain.  Ask,  and  it  shall 
be  given  you  ;  seek,  and  ye  shall  find.  He 
never  has  been,  never  will  be,  never  can 
be  wanting  to  the  promise  upon  which  he 
causes  us  to  hope.  "  1  am  the  light  of  the 
world ;  he  that  followeth  me,  shall  not  walk 
.  n  darkness,  but  shall  have  the  light  of  life." 
Then  shall  we  know,  if  we  follow  on  to 
Know  the  Lord :  His  going  forth  is  prepared 
as  the  morning ;  and  He  shall  come  unto  us 
as  the  rain,  as  the  latter  and  former  rain  unto 
the  earth." 


JANUARY  7. 

"  Jind  the  Apostles    said  unto    the  Lord,  In- 
crease our  faith." — Lukexvii.  5. 

If  we  consider  these  words — In  reference 
to  the  Being  to  whom  they  were  addressed — 
"The  Lord:"  they  teach  us  that  He  is  the 
source  of  grace ;  and  the  object  of  worship. — 
If  in  reference  to  the  persons  who  addressed 
Him—"  The  Apostles :"  they  teach  us  that 
even  the  Lord*s  disciples  themselves  have 
their  imperfections ;  but  feel  them ;  and  are 
concerned  to  be  freed  from  them. — If  in 
'oference  to  the  subject  they  express — " our 
faith:"  they  teach  us  that  faith  is  not  fin- 
ished at  once ;  it  admits  of  degrees ;  and 
higher  measures  of  it  are  attainable. — If 
in  reference  to  the  occasion  which  excited 
them — our  Saviour's  preceding  charge: 
they  teach  us  that  an  increase  of  faith  is  not 
only  always  desirable,  but  sometimes  ne- 
cessary. Ooserve  what  He  had  been  enfor- 
cing. "Take  heed  to  yourselves:  if  thy 
brother  trespass  against  thee,  rebuke  him ; 
and  if  he  repent,  forgive  him.  And  if  he 
trespass  against  thee  seven  times  in  a  day, 
and  seven  times  in  a  day  turn  again  to  thee, 
saying,  I  repent ;  thou  shalt  forgive  him" — 
4  And  the  Apostles  said  unto  the  Lord,  in- 
crease our  faith" — and  thus  enable  us  to  do 


it.  But  why  faith  in  particular  1  Why  not 
increase  our  humility  ]  love  1  patience  1  Be- 
cause faith  is  the  root  from  which  they  grow, 
and  as  faith  abounds,  they  will  flourish.  Be- 
cause all  things  are  possible  to  him  that  be- 
lieveth.  Forgiveness,  so  irksome  to  mere 
nature,  will  be  practicable  and  easy  as  faith 
is  in  exercise,  and  we  can  believe  not  only 
the  testimony  that  if  we  forgive  not,  we 
shall  not  be  forgiven,  but  the  assurance  that 
God  for  Christ's  sake  hath  forgiven  us.  Can 
we,  who  have  had  remitted  ten  thousand 
talents,  seize  a  fellow  servant  by  the  throat, 
who  owes  us  only  a  hundred  pence  ] 

But  there  are  many  other  cases,  the  pres 
sure  of  which  will  make  us  feel  that  we  want 
more  faith  than  we  have  at  present;  and 
should  induce  us  to  pray  for  an  increase  of  it- 
Has  the  Saviour  said  that  He  will  deny 
those  who  are  ashamed  of  Him  and  of  His 
words  1  And  does  He  require  us  to  own  and 
confess  Him  before  men  1  And  will  this  give 
offence  to  our  connexions  1  and  draw  upon 
ourselves  persecution  and  reproach  1  This  is 
the  work  of  faith ;  and  will  only  be  practicable 
and  easy  as  faith  increases — "We  ought." 
said  Peter  and  John,  "to  obey  God  rather 
than  men."  "  We  cannot  but  speak  the 
things  which  we  see  and  hear."  "  They  re- 
joiced that  they  were  counted  worthy  to  suf- 
fer shame  for  His  name."  "  By  faith  Moses 
feared  not  the  wrath  of  the  king ;  for  he  en- 
dured as  seeing  Him  who  is  invisible." 

Are  you  called  to  sacrifice  an  object,  that 
nature  will  never  let  go,  without  violence  1 
"  By  faith  Abraham,  when  he  was  tried,  of 
fered  up  Isaac.'''' 

Are  you  called  to  confide  in  God  in  grea 
straits  and  difficulties — when  His  providence 
seems  to  oppose  His  promise — when  means 
fail — and  there  seems  no  way  of  escape- 
when  He  says,  "  Come,  follow  me  through 
this  dark  dispensation.  You  are  ignorant; 
but  I  know  the  way  that  you  take.  Here  is 
my  arm,  feel  this;  lean  on  this.  The 
sorrow  shall  turn  to  your  salvation,  the 
trial  shall  be  your  triumph.  The  end  will 
show  that  I  am  very  pitiful  and  of  tender 
mercy,  and  constrain  you  to  say,  « it  is  good 
for  me  that  I  have  been  afflicted.' "  What  is 
all  this  without  faith  1  "  Lord,  I  believe ; 
help  thou  mine  unbelief." 

How  solemn  was  the  order  addressed  to 
Moses,  "  Go  up  and  die,  and  be  gathered  to 
thy  people !"  By  years,  infirmities,  and 
disease,  God  is  calling  you  to  the  same  ser- 
vice— The  living  know  that  they  shall  die. 
And  what  is  it  to  die  1  We  know  not,  from 
our  own  experience,  or  the  experience  of 
others.  But  to  bid  farewell  to  every  earthly 
scene — to  be  surrounded  with  weeping 
friends,  whose  presence  we  can  neither  dis- 
pense with,  or  endure — to  bear  sinking  spi- 
rits and  a  body  full  of  pain — to  feel  perhaps 
our  unworthiness  and  sin  more  than  we  ever 


JANUARY  8. 


27 


felt  them  before — to  enter  into  an  untried 
and  eternal  state — to  think  of  appearing  be- 
fore Purity  itself— to  be  resigned  and  willing 
to  go — to  do  well  what  can  never  be  done 
again — to  glorify  God — to  edify  others — to 
be  an  example  to  the  last,  and  above  all  at  the 
last — "  Lord— Lord !  increase  our  faith." 
"Count  us  worthy  of  this  calling,  and  fulfil 
all  the  good  pleasure  of  Thy  goodness,  and 

the  WORK   OF   FAITH  WITH  POWER." 


JANUARY  a 

'  He  that  toucheth  you  toucheth  the  apple  of 
His  eye." — Zech.  ii.  8. 

How  admirably  adapted  to  popular  in- 
struction and  impression  is  the  imagery  of 
the  Scripture !  It  is  not  taken  from  the  learn- 
ed sciences,  or  even  from  the  mechanical 
arts — unless  from  their  most  simple  and  com- 
mon operations  with  which  all  mankind  are 
familiar:  but  from  the  aspects  of  nature,  the 
seasons  of  the  year,  the  occurrences  of  life, 
and  the  parts,  attributes,  and  functions  of  the 
human  frame  so  fearfully  and  wonderfully 
made.  Who  does  not  in  a  moment  under- 
stand and  feel  the  allusion  before  us  1  "  He 
that  toucheth  you  toucheth  the  apple  of 
His  eye." 

It  reminds  us  of  union.  Sin  had  separated 
between  God  and  us,  and  we  were  once  far 
off.  But  we  are  made  nigh  by  the  blood  of 
Christ  In  Him  we  are  reconciled  to  God, 
reunited  to  God,  and  become  one  with  God 
again.  And  so  entire  is  the  connexion,  that 
every  kind  of  intimate  union  is  employed  to 
express  it  We  are  one,  as  the  father  and  the 
child,  as  the  husband  and  the  wife,  as  the 
head  and  the  members  are  one — yea,  as  the 
soul  and  the  body  are  one — "  He  that  is  join- 
ed to  the  Lord  is  one  spirit" — no  wonder 
therefore  that  he  that  toucheth  them  toucheth 
the  apple  of  His  eye. 

It  shows  valuation.  Even  a  man's  sel- 
fishness endears  this  member.  The  apple  of 
his  eye  is  a  source  of  too  much  usefulness 
and  pleasure  not  to  be  highly  prized  by  him. 
He  would  part  with  a  thousand  things  rather 
than  lose  this,  or  be  injured  in  any  part  rather 
than  be  hurt  in  this.  How  precious  to  the 
Lord  are  his  people!  He  calls  them  His 
portion,  His  jewels,  His  glory.  They  who 
attract  and  attach  Him,  are  not  the  great  but 
the  gracious — "To  that  man,"  says  He, 
"  will  I  look,  who  is  poor,  and  of  a  contrite 
spirit  and  that  trembleth  at  my  word."  He 
"  taketh  pleasure  in  them  that  fear  Him,  in 
them  that  hope  in  His  mercy."  "  He  will 
rejoice  over  them  with  joy,  He  will  rest  in 
his  love,  He  wiu  iov  over  them  with  sing- 
ng."  ' 

It  bespeaks  attention.  As  a  man  values 
the  apple  of  his  eye,  so  will  he  assuredly  take 
care  of  it  and  endeavour  to  defend  it     And 


it  is  worthy  of  our  notice  how  the  Creator 
has  fenced  and  guarded  this  little,  but  in- 
estimably precious  member  from  evil  by  the 
fluids  and  the  coats,  the  lashes  and  the  lids ; 
and  with  what  involuntary  quickness  nature 
teaches  us  to  cover  and  secure  it  when  ex- 
posed. Yet  all  this  falls  short  of  the  care 
which  God  exercises  over  His  people.  The 
apple  of  the  eye  is  not  half  so  liable  to  injury 
as  they  are ;  but  how  superior  is  their  pro- 
tection !  Lest  any  hurt  them,  He  will  keep 
them  night  and  day.  In  two  places  His 
vigilance  is  spoken  of  under  the  figure  before 
us.  In  the  one  it  is  implored :  "  Keep  me," 
says  David,  "  as  the  apple  of  the  eye,  hide 
me  under  the  shadow  of  Thy  wings."  In 
the  other,  it  is  acknowledged :  "  He  found 
him  in  a  desert  land,  and  in  the  waste  howl- 
ing wilderness;  He  led  him  about  He  in- 
structed him,  He  kept  him  as  the  apple  of 
His  eye."  How  well  kept  are  those  whom 
God  thus  keeps!  "Happy  art  thou,  O  Is- 
rael :  who  is  like  unto  thee,  O  people  saved 
by  the  Lord,  the  shield  of  thy  help,  and  who 
is  the  sword  of  thy  excellency!  and  thine 
enemies  shall  be  found  liars  unto  thee ;  and 
thou  shalt  tread  upon  their  high  places." 

It  expresses  sympathy.  The  pupil  of  the 
eye  is  peculiarly  delicate  and  sensible :  and 
it  is  not  necessary  to  run  the  point  of  a  knife 
into  it  in  order  to  make  the  owner  shrink. 
A  mote,  or,  as  it  is  here  expressed,  a  touch, 
will  offend,  and  instantly  affect  all  his  sen 
sation.  And  is  it  not  said,  "  In  all  their  af- 
fliction He  is  afflicted  T'  A  friend  sympa« 
thizes  in  a  friend's  sorrow :  a  mother  feels  a 
more  sensible  interest  in  a  child's  suffering. 
Yet  Job  says,  "  My  friends  scorn  me :"  and 
Isaiah  says,  the  mother  "  may  forget"  her 
sucking  child,  and  "  not  have  compassion  on 
the  son  of  her  womb."  But  a  man's  feeling 
with  an  injured  member  of  his  body,  especially 
the  eye,  and  the  apple  of  the  eye,  is  not  only 
exquisite,  but  absolutely  unavoidable.  And 
not  less  certain,  as  well  as  tender,  is  the 
Lord's  sympathy  with  his  people — "  He  that 
toucheth  you  toucheth  the  apple  of  His  eye." 
What  a  source  of  consolation  is  here !  Es- 
pecially when  we  remember  that  His  sympa- 
thy is  accompanied  with  boundless  wisdom 
and  almighty  power.  "  He  doeth  great  things 
and  unsearchable ;  marvellous  things  without 
number — to  set  up  on  high  those  that  be  low ; 
that  those  which  mourn  may  be  exalted  to 
safety."  "Nothing  is  too  hard  for  the  Lord." 

Let  the  adversaries  of  His  people  learn 
their  danger.  They  hate  the  godly,  and  en 
deavour  to  injure  them;  and  though  their 
malice  is  often  restrained,  the  Lord  looketh 
at  the  heart  and  will  deal  with  them  accord- 
ing to  their  intentions,  wishes,  and  en- 
deavours. And  He  considers  them  as  op- 
posing Himself.  "Why,"  said  He  to  Saul, 
"  why  persecutest  thou  Me  ?"  He  did  not 
persecute  Him  personally,  but  he  was  in- 


28 


JANUARY  9. 


luring  Hia  followers.  The  head  was  above 
his  reach,  but  it  felt  the  wounds  he  inflicted 
upon  the  foot.  They  who  suffer  for  His  sake, 
may  well  leave  themselves  to  Him,  whose 
they  are,  and  whom  they  serve.  He  will 
surely  plead  their  cause — "  He  that  toucheth 
them  toucheth  the  apple  of  His  eye." 

Let  this  encourage  us  to  do  any  thing  for 
the  people  of  God — He  feels  it  as  done  to 
Himself.  He  "  is  not  unrighteous  to  forget 
your  work  and  labour  of  love,  which  ye  have 
showed  toward  His  name,  in  that  ye  have 
ministered  to  the  saints,  and  do  minister." 
"  He,"  said  the  Saviour,  "  he  that  receiveth 
you  receiveth  me,  and  he  that  receiveth  me 
receiveth  Him  that  sent  me.  He  that  re- 
ceiveth a  prophet  in  the  name  of  a  prophet 
shall  receive  a  prophet's  reward ;  and  he  that 
receiveth  a  righteous  man  in  the  name  of  a 
righteous  man,  shall  receive  a  righteous 
man's  reward.  And  whosoever  shall  give  to 
drink  unto  one  of  these  little  ones  a  cup  of 
■cold  water  only  in  the  name  of  a  disciple, 
verily  I  say  unto  you,  he  shall  in  no  wise 
lose  his  reward." 

Let  his  people  also  learn  their  duty.  They 
see  how  He  regards  them,  and  is  concerned 
for  their  welfare — How  should  they  regard 
Him,  and  be  concerned  for  His  glory  1  They 
should  feel  His  cause  to  be  dear  to  them.  They 
should  be  sorrowful  for  the  solemn  assembly. 
The  reproaches  of  them  that  reproach  Him 
should  fall  upon  them. 

Those  that  represent  strict  piety  as  need- 
less precision,  should  remember  that  nothing 
less  is  required  of  us  than  to  avoid  the  appear- 
ance of  evil,  to  walk  circumspectly,  and  to  be 
always  abounding  in  the  work  of  the  Lord — 
We  are  to  regard  His  word  as  we  keep  the 
tenderest  part  of  the  tenderest  member  of  our 
body.  "  Keep  my  commandments,  and  live ; 
and  my  law  as  the  apple  of  thine  eye." 


JANUARY  9. 

"  Thou  brakest  the  heads  of  leviathan  in  pieces, 
and  gavest  him  to  be  meat  to  the  people  i?i- 
habiting  the  -wilderness." — Psalm  lxxiv.   14. 

What  creature  in  the  animal  world  is  in- 
tended by  leviathan  we  cannot  absolutely  de- 
termine. We  have  a  general  description  of 
him  in  the  book  of  Job ;  but  even  this  leaves 
the  learned  divided,  some  pleading  for  the 
crocodile  and  some  for  the  whale.  But  it  is 
not  necesssry  to  be  a  naturalist  in  order  to  be 
a  Christian ;  and  it  is  pleasing  to  think  that 
though  in  the  Scripture  there  are  things  hard 
to  be  understood,  they  do  not  affect  the  foun- 
dation of  our  faith  and  hope.  The  truths  con- 
tained in  the  sacred  volume  are  plain  in  pro- 
portion as  they  are  profitable,  and  we  are  at 
vio  loss  for  an  answer  to  the  question,  What 
must  I  do  to  be  saved  1  Though  we  know 
-lot  where  heaven  is,  we  are  clearly  informed 


how  we  may  attain  it.  Though  we  are  uii 
certain  about  leviathan,  we  are  sure  of  the 
Consolation  of  Israel — "And  we  know  that 
the  Son  of  God  is  come,  and  hath  given  us  an 
understanding,  that  we  may  know  Him  that 
that  is  true,  and  we  are  in  Him  that  is  true, 
even  in  His  Son  Jesus  Christ.'  This  is  the 
true  God,  and  eternal  life." 

Whatever  be  the  animal  intended,  his  name 
is  here  used  to  represent  Pharaoh  with  all 
his  policy  and  power,  as  we  see  from  the  verse 
immediately  preceding:  "Thou  didst  divide 
the  sea  by  Thy  strength :  Thou  brakest  the 
heads  of  the  dragons  in  the  waters."  Then 
it  is  added :  "  Thou  brakest  the  heads  of  levi- 
athan in  pieces,  and  gavest  him  to  be  meat 
to  the  people  inhabiting  the  wilderness." 
Who  were  the  people  inhabiting  the  wilder- 
ness 1  First,  the  birds  and  beasts  of  the  desert. 
These  found  a  fine  feast  in  the  destruction 
of  the  king  and  his  army,  whose  carcasses, 
thrown  on  shore  and  remaining  unburied, 
were  greedily  devoured  by  them.  Secondly, 
the  Jews  themselves.  They  might  very  pro- 
perly be  said  to  inhabit  the  wilderness,  be- 
cause it  was  their  present  residence,  and  be- 
cause they  were,  instead  of  speedily  traveling 
through  it,  to  sojurn  there  for  forty  years. 
— Now  Pharaoh  and  his  host  became  meat 
for  them,  literally  and  morally.  Literally, 
as  they  derived  from  the  spoils  of  the  foe  a 
supply  of  means  to  sustain  them,  of  attire  to 
clothe  them,  of  weapons  to  defend  them,  of 
silver,  and  gold,  and  jewels,  to  enrich  them. 
Morally,  as  they  derived  from  the  event  food 
for  their  gratitude,  faith,  hope,  and  joy,  not 
only  for  the  time  being,  when  they  sang  His 
praise,  but  in  all  future  perils  and  exigences. 
Hence  in  the  days  of  Isaiah  we  find  the 
Church  pleading  with  God  in  allusion  to  it : 
"  Awake,  awake,  put  on  strength,  O  arm  of 
the  Lord ;  awake,  as  in  the  ancient  days,  in 
the  generations  of  old.  Art  thou  not  it  that 
hath  cut  Rahab,  and  wounded  the  dragon] 
Art  thou  not  it  which  hath  dried  the  sea,  the 
waters  of  the  great  deep  ;  that  hath  made  the 
depths  of  the  sea  a  way  for  the  ransomed  to 
pas3  over  1  Therefore  the  redeemed  of  the 
Lord  shall  return,  and  come  with  singing 
unto  Zion ;  and  everlasting  joy  shall  be  upon 
their  head:  they  shall  obtain  gladness  and 
joy  ;  and  sorrow  and  mourning  shall  flee 
away." 

There  is  a  people  now,  inhabiting  the  wil- 
derness. They  are  Christians.  Whatever 
the  world  may  be  to  others,  and  who  are 
called  "  men  of  the  world,"  it  is  no  better 
than  a  wilderness  to  those  who  are  k/rn  from 
above,  and  bound  to  the  land  of  promise 
They  feel  and  confess  it  to  be  such,  not  only 
from  the  privations  and  trials  they  meet  with 
in  it,  but  from  the  principles  *md  dispositions 
of  their  new  nature. 

And  is  there  no  leviathan  whose  heads 
have  been  broken  in  pieces  for  them,  and  from 


JANUARY  10. 


29 


Which  they  have  been  furnished  with  meat  ] 
Are  there  no  past  deliverances,  no  former 
mercies,  upon  which  their  souls  can  feed  1 
Let  us  think  of  the  redemption  of  the  cross. 
Here  the  Lord  and  Saviour  seemed  conquer- 
ed, but  he  gained  a  complete  victory.  He 
bruised  the  serpent's '  head ;  and  through 
death  destroyed  him  that  had  the  power  of 
death,  that  is  the  devil.  Now,  said  He,  is 
the  judgment  of  this  world,  now  is  the  Prince 
of  this  world  cast  out ;  and  I  if  I  be  lifted  up 
from  the  earth,  will  draw  all  men  unto  me. 
Angels  are  not  concerned  here,  and  yet  the 
transaction  seems  food  for  their  minds,  and 
fills  them  with  admiration,  love,  and  praise ; 
and  therefore  they  desire  to  look  into  these 
things.  What  relief  and  satisfaction  then 
must  it  yield  to  those  who  live  thereby !  To 
see  the  curse  not  only  defeated,  but  turned 
into  a  blessing;  to  see  where  sin  abounded 
grace  much  more  abounding,  and  the  Fall 
made  the  occasion  of  improving  their  original 
condition — what  wonder  if  they  exclaim,  God 
forbid  that  I  should  glory  save  in  the  cross  of 
our  Lord  Jesus  Christ ! 

We  may  also  notice  their  deliverance  from 
their  natural  state.  He  hath  delivered  us, 
says  the  Apostle,  from  the  power  of  darkness, 
and  translated  us  into  the  kingdom  of  His 
dear  Son.  And  we  are  to  look  to  the  rock 
whence  we  were  hewn,  and  to  the  hole  of  the 
pit  whence  we  are  digged.  The  review  will 
be  every  way  useful.  What  can  feed  our 
humility  morel  or  our  gratitude  more?  or 
our  confidence  more  ]  or  our  rejoicing  more  ] 
or  our  zeal  more  ] 

There  are  also  Providential  interpositions. 
Who  has  not  some  of  these  to  remember ;  in 
which  God  turned  the  shadow  of  death  into 
morning ;  and  made  a  way  the  most  strange 
and  gracious  for  our  escape  ]  Whoso  is  wise, 
observes  these  things;  and  in  looking  back 
upon  life,  is  able  to  see  how  many  events, 
which  perplexed  and  alarmed  him  at  the 
time,  afterward  ministered  to  his  faith  and 
hope  in  God.  David  could  say,  it  is  good  for 
me  that  I  have  been  afflicted.  Paul  had  a 
thorn  in  the  flesh;  but  it  preserved  him  from 
pride,  drove  him  to  prayer,  and  obtained  for 
him  the  assurance  of  all-sufficient  grace. 
What  pleasure  and  profit  must  Joseph  have 
derived  from  all  the  difficulties  that  tried  him, 
yet  issued  not  only  in  release,  but  advance- 
ment and  glory !  He  can  break  the  heads  of 
any  leviathan  ;  and  out  of  the  eater  bring 
forth  meat — 

"  Judge  not  the  Lord  by  feeble  sense, 
But  trust  Him  for  His  grace ; 
Behind  a  frowning  providence, 
He  hides  a  smiling  face  " 


JANUARY  10. 

"  He  is  not  far  from  every  one  ofut." 
Acts  xvii.  27. 

is  there  a  God  ?     This  is  the  first  question 


in  religion.  And  the  proofs  of  his  Being  are 
so  numerous  and  convincing,  that  few  are 
foolish  and  vile  enough  to  deny  it  The  next 
question  is,  or  at  least  ought  to  be,  How  does 
He  stand  related  to  us ]  Is  He  our  friend  or 
our  foe  ]  Is  He  inaccessible,  or  can  we  ap- 
proach Him]  Is  He  near,  or  is  He  far  oft] 
To  this  inquiry,  we  have  here  a  full  answer 
— "  He  is  not  far  from  ever  one  of  us." 

He  is  not  far  from  every  one  of  us,  in  His 
essence.  "  Whither  shall  I  go  from  Thy 
Spirit,  or  whither  shall  I  flee  from  thy  pre- 
sence ]  If  I  ascend  up  into  heaven,  Thou  art 
there:  if  I  make  my  bed  in  hell,  behold, 
Thou  art  there."  Well  might  David  say, 
"  Such  knowledge  is  too  wonderful  for  me ; 
it  is  high,  I  cannot  attain  unto  it."  Yet  Deism 
itself  allows  that  He  occupies  universal  space, 
and  that  it  is  impossible  to  confine  Him. 
Here  is  a  broad  and  infinite  distinction  be- 
tween creatures  and  God.  No  creature,  not 
even  an  angel,  can  be  ever  in  two  places  al 
once.  But  God  is  everywhere,  at  the  same 
time.  And  what  a  thought  is  it,  that  wher- 
ever we  are,  He  is  a  God  at  hand,  and  not  a 
God  afar  off;  about  our  path  and  our  lying 
down,  and  acquainted  with  all  the  imagina- 
tions of  our  heart !  Do  we  believe  it  ]  If 
we  reduced  our  faith  to  practice,  what  man- 
ner of  creatures  should  we  be  in  all  holy  con- 
versation and  godliness !  Could  we  ever  sin, 
with  God  standing  by  and  looking  on] 

He  is  not  far  from  every  one  of  us,  in  His 
natural  and  providential  agency — Therefore, 
adds  the  Apostle,  "  For  in  Him  we  live,  and 
move,  and  have  our  being."  And  therefore, 
says  he  again ;  "  He  never  left  himself  with- 
out witness,  in  that  He  did  good,  and  gave  ua 
rain  from  heaven,  and  fruitful  seasons,  filling 
our  hearts  with  food  and  gladness."  And 
says  David,  "  That  His  Name  is  near,  His 
wondrous  works  declare."  Can  we  behold 
the  appearances  around  us — can  we  observe 
the  vegetable  world  with  all  its  variety  and 
beauty — can  we  think  of  the  myriads  possess- 
ing animal  life,  visible  and  invisible,  in  aii 
and  earth  and  sea — can  we  reflect  upon  the 
human  race  so  fearfully  and  wonderfully 
made  and  endued — and  know  that  not  one  of 
all  these  beings  is  self-produced,  or  self-sus- 
tained— that  the  eyes  of  all  wait  upon  Him, 
and  He  giveth  them  their  meat  in  due  season 
— that  He  openeth  his  hand  and  satisfieth  th< 
desires  of  every  living  thing ;  and  be  sense- 
less enough  not  to  see,  to  hear,  to  feel — that 
God  is  not  far  from  every  one  of  us  ] 

He  is  not  far  from  every  one  of  us,  in  reli- 
gious dispensation.  In  this  sense  the  Gen- 
tiles were  said  to  be  far  off:  but  the  Jews 
were  a  people  near  unto  Him — For  what 
nation  is  there,  says  Moses,  that  hath  God  so 
nigh  unto  them  ]  He  resided  in  the  midst  of 
them  by  His  laws  and  ordinances.  They 
could  see  His  power  and  glory  in  His  sanc- 
tuary.   They  could  hear  His  voice  in  HU 


30 


JANUARY  11. 


Prophets.  To  them  Were  committed  the 
oracles  of  God.  In  every  perplexity  they 
could  consult  Him ;  and  He  communed  with 
them  from  off  the  mercy-seat  Thus  we  are 
equally,  yea,  much  more  eminently  privileged. 
Not  that  we  have  the  same  ceremonial  splen- 
dour, or  the  same  miraculous  interpositions ; 
hut  we  have  all  their  spiritual  advantages 
improved  and  completed.  We  have  the  day 
of  their  dawn.  Their  prophets  and  righte- 
ous men  desired  to  see  the  things  that  we 
see.  and  did  not  see  them ;  and  to  hear  the 
things  that  we  hear,  and  did  not  hear  them. 
But  blessed  are  our  eyes  for  they  see,  and  our 
ears  for  they  hear.  The  seventy  therefore 
were  to  say  even  to  Jews,  the  possessors  of 
revealed  religion,  "the  kingdom  of  God  is 
come  nigh  unto  you."  We  have  His  word 
in  our  hands.  We  have  His  sabbaths.  We 
have  His  house.  We  have  the  assemblies  of 
His  people,  and  He  is  in  the  midst  of  them. 
We  have  His  table  spread  with  more  than 
angels'  food,  and  the  King  sitteth  at  His 
table.  We  have  His  servants,  and  the  sound 
of  their  Master's  feet  is  behind  them.  For 
they  come  in  His  name,  and  he  that  receiv- 
eth  them  receiveth  Him. 

He  is  not  tar  from  every  one  of  us,  in  His 
gracious  influences.  O  that  you  could  be 
made  sensible  of  your  fallen  condition,  and  of 
your  need  of  pardon  and  renovation !  O  that 
vou  were  convinced  that  your  understanding 
must  be  enlightened,  and  your  hearts  changed 
—and  that  all  this  must  come  from  Him  who 
worketh  all  in  all — and  that  you  were  dis- 
posed to  apply  to  Him  !  You  would  scon 
find  that  He  is  able,  that  He  is  willing,  that 
He  is  near.  Your  cries  or  groans  would  in- 
stantly reach  Him.  He  is  nigh  unto  them 
that  are  of  a  broken  heart ;  and  saveth  such 
as  be  of  a  contrite  spirit.  He  is  nigh  unto 
them  that  call  upon  Him,  to  all  that  call  upon 
Him  in  truth.  But  in  this,  He  will  not  be 
always  near.  Therefore  seek  Him  while  He 
may  be  found,  and  call  upon  Him  while  He 
is  near.  And  learn  here  also  the  true  cause 
of  your  condemnation  if  you  perish.  It  is 
notrbecause  you  are  lost  creatures  and  are 
unable  to  save  yourselves ;  but  because  there 
is  a  Saviour  within  your  reach,  and  you  re- 
fuse to  apply  to  him,  and  will  not  take  hold 
of  his  strength.  How  came  the  man  with- 
out the  wedding  garment  to  be  speechless  ? 
Could  he  not  have  said  that  it  was  out  of  his 
power  to  weave  one,  or  that  he  was  too  poor 
to  purchase  one  1  This  alone  would  have 
been  some  excuse.  But  the  fact  was,  that 
garments  were  provided  in  the  wardrobe,  and 
he  might  have  had  one,  as  he  passed  by,  for 
asking.  But  he  neglected  the  provision,  and 
was  punished,  not  for  his  indigence,  but  pre- 
sumption. 

He  is  not  far  from  every  one  of  us,  as  an 
approaching  Judge.  People  imagine  his  ad- 
vent is  a  great  wav  off,  as  A  hence  they  are 


so  little  impressed  by  it.  But  "  the  coming 
of  the  Lord  draws  nigh."  "  The  Lord  is  at 
hand."  "  The  Judge  standeth  before  the 
door."  This  was  said  almost  two  thousand 
years  ago.  What  then  is  the  fact  now  !  Yet 
say  some,  it  cannot  be  even  now  very  near 
for  much  remains  to  be  previously  accom- 
plished. But  God  does  not  act  according  to 
our  conclusions.  He  can  cut  short  his  work 
in  righteousness.  But  let  us  allow  the  truth 
contained  in  the  ohjection.  Yet  his  coming 
by  death  is  the  same  to  you  in  effect,  as  his 
coming  at  the  last  day.  As  soon  as  you  are 
dead,  as  to  you,  the  prophecies  are  all  accom- 
plished, and  your  state  is  fixed.  There  is  no 
pardon,  no  prayer,  after  death — after  death 
the  judgment.  And  is  death  far  oft"?  The 
days  of  our  years  are  threescore  years  and 
ten.  Many  never  reach  this  general  average. 
But  allowing  the  term  to  be  generally  true. 
Take  seventy  years.  Yet  what  right  have 
many  of  yon  to  think  your  Judge  is  far  off] 
You  are  sixty-five,  you  are  sixty-nine ;  that  is 
within  five,  that  is  within  one  year  of  his 
coming.  But  take  persons  at  any  age — take 
them  in  middle  life ;  take  them  in  youth — 
yet  when  you  reflect  upon  the  brittleness  of 
your  frame,  and  the  countless  accidents  and 
diseases  to  which  you  are  exposed  every 
moment,  you  must  acknowledge  that  there 
is  but  a  step  between  you  and  death — between 
you  and  the  Judge  of  all ! 


JANUARY  11. 

"  For  which  cause  he  is  not  ashamed  to  call 
them  brethren." — Heb.  ii.  11. 

What  cause  1  Read  the  former  part  of 
the  verse.  "He  that  sanctifieth  and  they 
who  are  sanctified  are  all  of  one."  There  is 
a  spiritual  union  or  oneness  between  Christ 
and  Christians — They  are  of  one  God  and 
Father.  They  are  of  one  spirit.  They  are 
of  one  taste ;  one  aim ;  one  pursuit  They 
have  one  destination ;  and  will  appear  with 
him  in  glory — "  Where  lam,"  says  he,  "there 
shall  also  my  servants  be."  But  the  meaning 
is  here  determined  by  the  context — they  are 
of  one  nature.  "  Forasmuch  as  the  children 
are  partakers  of  flesh  and  blood,  he  also  him- 
self likewise  took  part  of  the  same."  "  In  all 
things  it  behoved  him  to  be  made  like  unto 
his  brethren."  "  He  was  in  all  points  tempted 
dike  as  we  are,  yet  without  sin." — This  ex- 
ception was  not  only  necessary,  but  possible: 
and  as  Adam  before  his  fall  possessed  truly 
the  same  nature  with  us  yet  sinless,  so  pro- 
vision was  made  for  the  Saviour's  participa- 
tion of  it  in  the  same  immaculate  way :  and 
from  the  manner  of  his  conception  by  the 
Holy  Ghost,  his  humanity  was  the  "holy 
thing"  born  of  the  Virgin  Mary ;  and  l,e  is 
called  the  "  holy  child  Jesus;''  and  it  is  «wid, 
not  only  that  "he  did  no  sin,'    but  "  in  b-n 


JANUARY  12. 


31 


was  no  sin."  This  becoming  one  with  us  in 
nature  is  without  controversy  a  great  mystery, 
but  it  is  a  mystery  of  godliness.  It  is  the 
medium  of  our  salvation.  It  is  thus  he 
speaks  to  us  without  making  us  afraid.  It  is 
thus  he  is  capable  of  sympathizing  with  us, 
and  gains  our  confidence.  It  is  thus  he  be- 
comes our  example  and  goes  before  us  in  the 
path  of  duty  and  suffering ;  and  he  can  give 
his  life  a  ransom  for  us,  and  put  away  sin  by 
the  sacrifice  of  himself.  Men  unconvinced 
of  their  state,  may  treat  the  doctrine  with 
neglect  or  contempt;  but  says  Paul, "  We  have 
boldness  to  enter  into  the  holiest  by  the  blood 
of  Jesus,  by  a  new  and  living  way  which  He 
hath  consecrated  for  us  through  the  vail,  that 
is  to  say,  His  flesh." 

For  this  cause  He  is  not  ashamed  to  call 
them  brethren — And  why  should  He  be 
ashamed,  seeing  He  is  of  one  nature  with 
them  ?  It  will  not  be  difficult  to  find  a  reason. 
Though  He  is  truly  a  man,  He  is  more  than 
human.  The  Word  was  with  God,  and  the 
Word  was  God,  and  the  Word  was  made 
flesh.  And  there  is  a  great  difference  be- 
tween Him  and  us,  in  the  same  nature. 
There  are  not  only  degrees  among  angels, 
but  also  among  men ;  and  these  distinctions 
are  sanctioned  by  Scripture,  which  requires 
us  to  render  to  all  their  due ;  honour  to  whom 
honour  is  due,  and  fear  to  whom  fear — "  I 
said,  ye  are  gods."  A  king  is  of  the  same 
nature  with  the  lowest  of  his  subjects;  is 
made  of  the  same  clay ;  and  can  no  more  dis- 
pense with  food  and  sleep  than  they — yet 
does  he  call  them  brethren?  Do  we  not 
deem  it  almost  a  miracle  to  see  a  prince  con- 
descend to  men  of  low  estate?  A  commander 
in  chief  will  speak  of  his  brother  officers ; 
but  he  does  not  call  the  common  soldiers 
brethren.  The  judge  in  court  will  call  a 
counsellor  brother;  but  not  the  prisoner  at 
the  bar.  Though  Christ  has  our  nature,  He 
is  so  exalted  and  glorious,  that  He  may  well 
disavow  the  nearness  of  our  relationship  ac- 
cording to  the  feelings  and  usages  of  the 
world.  Humanity  in  Him  is  worthy,  but  in 
us  undeserving.  In  Him  it  is  spotless,  in  us 
it  is  defiled.  God  is  angry  with  us ;  in  Him, 
He  is  well  pleased— He  always  did  the  things 
that  pleased  Him.  We  are  mortal,  and  crush- 
ed before  the  moth ;  but  He  dieth  no  more, 
death  hath  no  more  dominion  over  Him — He 
is  at  the  right  hand  of  the  throne  of  the  Ma- 
jesty on  high. 

For  we  must  consider  not  what  He  was, 
but  what  He  now  is.  While  all  the  members 
of  a  family  are  in  obscurity,  they  all  feel  the 
same  towards  each  other;  but  if  one  of  them 
be  elevated,  as  David  was,  to  the  highest 
condition  in  the  state,  he  may  be  easily 
tempted  to  shame,  in  acknowledging  the  rest 
who  are  left  so  much  below  him.  But  though 
Jesus  is  passed  into  the  hoavens,  and  angels, 


principalities,  and  powers,  are  made  subject 
unto  Him,  and  every  name  that  is  named  not 
only  in  this  world  but  that  which  is  to  come, 
He  is  touched  with  the  feeling  of  our  infirm! 
ties ;  He  is  not  ashamed  to  call  us  brethren. 
It  i3  indeed  observable  that  it  was  after  his 
resurrection  He  gave  his  disciples  this  name : 
"  Go  tell  my  brethren  that  they  go  into  Gali 
lee."  "Go  to  my  brethren,  and  say  unto 
them,  I  ascend  to  my  Father,  and  your  Father ; 
and  to  my  God,  and  your  God."  And  when 
He  comes  in  his  glory,  and  before  Him  will 
be  gathered  all  nations,  even  as  the  Judge  of 
all,  He  will  not  be  ashamed  to  say,  "  Inas- 
much as  ye  did  it  unto  one  of  the  least  of 
these  my  brethren,  ye  did  it  unto  me." 

I*t  this  thought  dignify  us.  The  honour 
will  not  make  us  proud,  since  by  the  grace 
of  God  we  are  what  we  are ;  and  the  more 
we  have,  the  more  we  owe. 

Let  it  console  and  encourage  us.  If  He 
calls  Himself  our  brother,  He  will  perform 
all  that  the  relation  implies  and  requires  in 
its  most  perfect  discharge.  He  will  corre- 
spond with  us.  He  will  visit  usv  He  will 
defend  us.  He  will  provide  for  us.  Joseph 
supported  all  his  father's  house ;  and  because 
he  lives  we  shall  live  also. 

And  if  He  is  not  ashamed  to  ow*i  us — 
shall  we  ever  be  ashamed  to  acknowledge 
Him  ?  "  He  that  is  ashamed  of  me,  and  my 
words,  in  this  sinful  and  adulterous  genera- 
tion, of  him  shall  the  Son  of  man  be  ashamed 
when  He  cometh  in  the  clouds  of  heaven  with 
the  holy  angels."  But  surely  terror  is  not 
necessary  here — surely  ingenuousness,  af- 
fected with  a  sense  of  our  dependence  and 
obligations,  will  be  enough  to  induce  us  to 
say, 

"  Ashamed  of  Jesus!  of  that  Friend 
On  whom  my  heavenly  hopes  depend ! 
It  must  not  be — be  this  my  shame. 
That  I  no  more  revere  His  name." 


JANUARY  12. 

"  In  that  night  teas  Belshazzar  the  king  of  the 
Chaldeans  slain." — Dan.  v.  30. 

Observe  the  person — the  event — and  the 
season. 

The  person  was  Belshazzar.  He  is  not 
easily  identified  in  profane  history,  and  little 
is  said  of  him  in  the  Scriptures  of  Truth. 
He  was  the  grandson  of  Nebuchadnezzar. 
Merodach  Baladin  was  his  father.  His  mo- 
ther was  Nitocris,  a  woman  of  a  masculine 
understanding,  and  to  whose  counsel  he  was 
much  indebted.  He  appears  in  the  sacred 
story  like  a  man  by  the  way-side,  hung  in  | 
irons.  The  memory  of  the  just  is  blessed ; 
but  the  name  of  the  wicked  shall  rot,  or  if 
preserved,  it  is  perpetuated  in  disgrace.  The 
noticing  of  some  persons  is  renown,  of  others 
is  infamy.     Amyot,  Bishop  of  Auxyene,  and 


32 


JANUARY  12. 


great  almoner  of  France,  not  long  before  his 
death,  was  urged  to  write  the  history  of  his 
country ,  "  I  love  my  sovereigns  too  well," 
said  he,  "  to  write  their  lives."  Let  us  so 
Jive,  as,  when  dead,  we  may  yet  speak,  or  be 
spoken  of,  to  our  honour,  and  the  improve- 
ment of  others. 

The  event — he  "was  slain."  Though  a 
king,  and  even  called  "  The  King  of  kings," 
he  yields  to  "  the  King  of  terrors."  I  said, 
ye  are  gods ;  but  ye  shall  die  like  men,  and 
be  as  one  of  the  princes.  Man  that  is  in 
honour,  and  understandeth  not,  is  like  the 
beasts  that  perish."  The  dwellers  in  dust, 
who  had  once  trembled  before  Him,  are  re- 
presented as  insulting  the  king  of  Babylon. 
"  Art  thou  also  become  weak  as  we  ?  Art 
thou  become  like  unto  us?  Thy  pomp  is 
brought  down  to  the  grave,  and  the  noise  of 
thy  viols:  the  worm  is  spread  under  thee, 
and  the  worms  cover  thee" — What  a  change ! 
— But  observe,  not  only  his  death,  but  the 
manner  of  it.  He  might  have  died  in  a  good 
old  age,  and  gradually,  and  in  a  peaceful  bed 
—but  he  is  cut  oiF  prematurely,  suddenly, 
end  violently — he  was  slain. 

When?  "That  night."  What  night? 
The  night  of  his  festivity.  He  had  made  a 
great  feast  unto  a  thousand  of  his  lords,  and 
music,  and  dancing,  and  every  kind  of  indul- 
gence filled  the  palace.  How  little  did  he 
suspect  the  vicinage  of  danger ;  of  death ! 
Marriage  rites  have  sometimes  been  prevent- 
ed, or  immediately  followed  by  funeral  so- 
lemnities. A  man  has  built  and  embellished 
a  mansion,  and  prepared  an  entertainment  to 
crown  his  wishes ;  but  instead  of  taking  pos- 
session of  it,  he  has  entered  the  house  ap- 
pointed for  all  living.  Another  has  planned 
a  favourite  journey,  but  at  the  very  com- 
mencement of  it,  he  has  been  turned  into  the 
way  of  all  the  earth.  "  Boast  not  thyself  of 
to-morrow ;  for  thou  knowest  not  what  a  day 
may  bring  forth."  That  night  was  the  king 
of  the  Chaldeans  slain.     What  night  ? 

The  night  of  his  wickedness.  Festivity, 
and  intemperance,  and  profkneness,  generally 
go  together.  Job  therefore,  though  he  did 
not  oppose  the  feasting  of  his  sons  in  each 
other's  houses,  yet  feared  for  them ;  and  pray- 
ed and  offered  sacrifices,  lest  they  should 
have  sinned,  and  cursed  God  in  their  heart 
But  what  dreadful  excess  of  riot  was  here ! 
"  Belshazzar,  whiles  he  tasted  the  wine,  com- 
manded to  bring  the  golden  and  silver  ves- 
sels which  his  father  Nebuchadnezzar  had 
taken  out  of  the  temple  which  was  in  Jeru- 
salem, that  the  king  and  his  princes,  his 
wives  and  his  concubines,  might  drink  there- 
in. Then  they  brought  the  golden  vessels 
that  were  taken  out  of  the  temple  of  the 
house  of  God  which  was  at  Jerusalem ;  and 
tne  king  and  his  pnnces,  his  wives  and  his 
concubines,   drank   in  them.    They  drank 


wine,  and  praised  the  gods  of  gold,  and  of 
silver,  of  brass,  of  iron,  of  wood,  and  of  stone." 
Sentence  against  an  evil  work  is  not  always 
speedily  executed ;  for  God  is  longsuffering, 
not  willing  that  any  should  perish.  But  6in 
ha3  frequently  been  instantly  punished ;  as 
we  see  in  the  case  of  Lot's  wife,  and  Gehazi, 
and  Herod,  and  Ananias  and  Sapphira.  And 
are  there  no  instances  of  this  now  ?  What 
transgressor  can  be  sure  that  he  shall  not  die 
in  the  very  act  of  iniquity  ?  His  breath  is  in 
his  nostrils;  there  is  but  a  step  between  him 
and  death.  A  liar  has  dropped  down  with  a 
lie  on  his  lips.  A  swearer  has  called  for 
damnation  upon  his  soul,  and  the  prayer  has 
no  sooner  been  offered  than  answered.  The 
drunkard,  in  the  midst  of  his  intoxication,  has 
been  brought  to  soberness  in  a  place  where 
a  drop  of  water  cannot  be  found  to  cool  his 
tongue.  Derangement  also  may  be,  in  effect, 
the  same  as  sudden  death.  "  He,  that  being 
often  reproved,  hardeneth  his  neck,  shall  sud- 
denly be  destroyed,  and  without  remedy." 
What  night? 

The  night  of  his  visitation.  "  In  the  same 
hour  came  forth  fingers  of  a  man's  hand,  and 
wrote  over  against  the  candlestick  upon  the 
plaster  of  the  wall  of  the  king's  palace:  and 
the  king  saw  the  part  of  the  hand  that  wrote. 
Then  the  king's  countenance  was  changed, 
and  his  thoughts  troubled  him,  so  that  the 
joints  of  his  loins  were  loosed,  and  his  knees 
smote  one  against  another."  The  effect  at 
first  seems  remarkable,  as  the  import  of  the 
inscription  was  unknown.  Yet  what  can  be 
more  alarming  than  strangeness  and  uncer- 
tainty ?  But  why  does  he  not  suppose  that  the 
prodigy  is  favourable,  containing  an  enco- 
mium, or  a  promise  ?  Conscience  forebodes 
'the  meaning.  But  Daniel  explains  it  clearly ; 
and  admonishes  him — but  unavailingly.  He 
had  been  warned  before.  This  was  the  last 
address,  and  not  designed  for  his  salvation. 
Of  what  use,  as  to  his  moral  state  and  dispo- 
sition, were  a  few  moments  of  confusion,  and 
terror,  and  attempted  resistance,  or  flight? 
And  what  better,  for  the  purpose  of  repent- 
ance, are  the  hours  or  moments  upon  which 
many  are  suspending  an  attention  to  the 
things  that  belong  to  their  peace?  Death- 
bed alarms  and  prayers,  and  the  exercises 
which  attend  them,  are  most  likely,  if  useful 
at  all,  to  benefit  the  living  rather  than  th<» 
dead. 

Well !  where  is  he  now  ?  Where  he  has 
been  ever  since  that  night  in  which  he  was 
slain.  What  a  length  of  duration  !  And  yet 
after  two  thousand  five  hundred  years  he  is 
not  yet  brought  to  trial !  Ah !  not  the  ex- 
tinction of  being,  but  the  intermediate  state, 
and  afterwards  the  Judgment — this,  this  ren 
ders  death  so  awful.  O  that  we  were  wise, 
that  we  understood  this,  tlwit  we  considered 
our  latter  end ! 


JANUARY  13. 


33 


JANUARY  13. 

tt.And  Joseph  called  the  name  of  the  first-born 
Jtfanasseli :  for  God,  taid  he,  hath  made  me 
forget  all  my  toil,  and  all  my  father  s  house. 
And  fhe  name  of  the  second  called  he 
Ephraim  :  for  God  hath  caused  me  to  be 
fruitful  in  the  land  of  my  affliction." — Gen. 
xli.  51,  52. 

There  was  nothing  extraordinary  in  his 
thus  giving  them  significant  names.  It  was 
usual  in  those  early  ages  to  attach  names  to 
things,  places,  and  persons,  in  order  to  mark 
any  particular  occurrence,  and  to  be  a  me- 
mento of  it  Thus,  after  the  victory  between 
Mizpeh  and  Shen,  Samuel  took  a  stone  and 
called  it  "  Ebenezer,"  saying,  Hitherto  hath 
the  Lord  helped  us.  Thus,  when  God  had 
appeared  for  him,  Abraham  called  the  mount 
"Jehovah  Jireh;"  the  Lord  will  provide. 
Thus  Pharaoh,  upon  the  promotion  of  Joseph, 
called  his  name  "  Zaphnath-paaneah,"  the 
revealer  of  secrets.  We  read  also  that  Moses 
had  two  sons ;  "  the  name  of  the  one  was 
Gershom,"  that  is,  a  stranger  there ;  "  for  he 
said,  I  have  been  an  alien  in  a  strange  land : 
and  the  name  of  the  other  was  Eliezer,"  that 
is,  my  God  is  a  help;  "for  the  God  of  my 
father,  said  he,  was  mine  help,  and  delivered 
me  from  the  sword  of  Pharaoh." 

But  what  others  do  from  custom,  a  good 
man  does  from  principle.  In  a  common  observ- 
ance, he  has  a  motive  peculiar  to  himself  And 
therefore  we  see  Joseph  not  only  thus  naming 
his  children,  but  doing  it  "  after  a  godly  sort" 

We  learn  from  his  conduct,  first,  that  it  is 
desirable  to  secure  the  remembrance  of  inte- 
resting events.  "  God  requireth  that  which 
is  past;"  and  our  improvement  requires  it 
We  can  only  be  affected  and  influenced  by 
things  as  they  are  present  in  the  mind — they 
are  absent  from  it  in  forgetfulness.  Forget- 
fulness  is  temporary  ignorance  or  unbelief 
"  By  which,"  says  the  Apostle,  "  ye  are  saved, 
if  ye  keep  in  memory  what  I  preached  unto 
you."  He  therefore  admonishes  his  hearers 
to  give  the  more  earnest  heed  to  the  things 
which  they  had  heard,  lest  at  any  time  they 
Bhould  let  them  slip.  God  calls  upon  His 
people  "  to  remember  what  Balak  consulted" 
against  them :  and  to  "  remember  all  the  way 
the  Lord  had  led  them  in  the  wilderness." 
Let  U3  therefore  say,  with  Asaph,  "I  will 
remember  the  years  of  the  right  hand  of  the 
Most  High;  surely,  I  will  remember  His 
wonders  of  old."  Was  He  once  powerful, 
and  is  He  now  weak !  once  wise,  and  is  He 
now  ignorant  ?  once  true,  and  now  faithless  1 
once  gracious,  and  now  unkind  1  He  is  the 
same  yesterday,  to-day,  and  Tor  ever.  How 
many  of  our  failures,  especially  in  thankful- 
ness and  confidence,  are  to  be  traced  back  to 
a  bad  memory ! 

Secondly,   what  a  marvellous  change  is 
sometimes  produced  in  the  condition  of  God's 
3 


•  people !  What  does  Manasseh  signify  ?  "  For- 
getting." Why  did  Joseph  give  him  this 
name  ]  "  For  God,"  said  he,  "  hath  made 
me  forget  all  my  toil,  and  all  my  father's 
house."  That  is,  the  hardships  by  which  he 
had  been  exercised,  the  sufferings  he  had  ne. 
with  from  his  own  brethren,  and  the  anguish 
he  had  felt  when  torn  so  young  from  a  home 
so  endeared.  Did  he  then  banish  all  this  fron: 
his  memory]  This  would  be  perfectly  »n- 
consistent  with  his  design  in  imposing  ..he 
name.  The  meaning  is,  that  his  circum- 
stances were  so  changed,  that  no  trace  of  his 
former  difficulties  and  distresses  remained. 
We  often  say,  in  heaven  we  shall  forget  all 
our  sorrows.  Shall  we  then  have  no  remem- 
brance of  the  Hand  that  sustained  us  under 
them,  and  delivered  us  from  them  1  Yes,  but 
all  sorrow  and  sighing  will  cease ;  and  all 
tears  will  be  wiped  from  our  eyes.  Few  had 
ever  been  so  tried  as  Joseph ;  and  for  a  num- 
ber of  years  the  clouds  returned  after  the  rain, 
and  fell  heavier  than  before.  At  length  he 
was  not  only  delivered,  but  advanced.  "  And 
Pharaoh  said  unto  Joseph,  see,  I  have  set  thee 
over  all  the  land  of  Egypt  And  Pharaoh 
took  off  his  ring  from  his  hand,  and  put  it 
upon  Joseph's  hand,  and  arrayed  him  in  ves- 
tures of  fine  linen,  and  put  a  gold  chain  about 
his  neck ;  and  he  made,  him  to  ride  in  the 
second  chariot  which  he  had ;  and  they  cried 
before  him,  bow  the  knee :  and  he  made  him 
ruler  over  all  the  land  of  Egypt  And  Pha- 
raoh said  unto  Joseph,  I  am  Pharaoh,  and 
without  thee  shall  no  man  lift  up  his  hand  or 
foot  in  all  the  land  of  Egypt"  Thus  every 
thing  of  his  former  degradation  and  misery 
was  effaced  as  if  it  had  never  been — the 
change  proclaiming  that  nothing  is  too  hard 
for  the  Lord. 

Thirdly,  the  afflictions  of  the  saints  do  not 
hinder  their  fruitfulness.  What  means  Ma- 
nawoh  1  "  Fruitful."  Why  does  Joseph  im- 
pose this  name  upon  him  1  "  For  God  hath 
caused  me  to  be  fruitful  in  the  land  of  my 
affliction."  His  dying  father  remarks  this 
under  a  beautiful  image :  "  Joseph  is  a  fruit- 
ful bough,  even  a  fruitful  bough  by  a  well ; 
whose  branches  run  over  the  wall."  This  in- 
cludes, no  doubt  a  reference  to  his  outward 
condition.  Egypt  had  been  the  land,  how 
truly !  the  land  of  his  affliction :  but  he  had 
succeeded  in  life  beyond  all  example  and 
expectation,  and  was  made  to  flourish  in  all 
his  estate.  Here  is  surely  an  allusion  to  god- 
liness, as  well  as  to  wealth,  and  honour,  and 
offspring.  What  indeed  in  the  eye  of  a  good 
man  is  growing  in  every  thing  else,  without 
growing  in  grace  1  What  is  it  to  abound  in 
business,  unless  our  soul  prospers  ]  What  is 
it  to  be  blessed  with  "the  blessings  of  heaven 
above,  the  blessings  of  the  deep  that  lieth 
under,  the  blessings  of  the  breasts,  and  of  the 
womb,"  if  we  are  not  blessed  "  with  all  spi- 
ritual blessings  in  heavenly  places  in  Christ1' 


34 


JANUARY  14. 


Paul  prays  for  the  Philippians  that  they  may 
"  be  filled  with  all  the  fruits  of  righteousness 
which  are  by  Jesus  Christ  to  the  glory  and 
praise  of  God."  Christian,  what  is  the  world 
to  you  but  "  the  land  of  your  affliction  V  You 
have  found  it  a  vale  of  tears :  but  has  it  been 
a  fruitful  vale  t  Your  trials  need  not  prevent 
your  fruitfulnes3 ;  yea,  they  are  designed  to 
secure  and  promote  it :  and  though  they  are 
not  joyous  but  grievous,  they  yield  the  peace- 
able fruits  of  righteousness  to  them  that  are 
exercised  thereby.  What  have  they  done 
for  us  ?  It  is  sad  that  we  should  need  them ; 
but  sadder  still  that  we  should  lose  the  benefit 
of  them.  Can  we  say,  "  It  is  good  for  me 
that  I  have  been  afflicted  ?" 

Lastly,  The  hand  of  God  is  to  be  acknow- 
ledged in  all  our  concerns,  especially  our 
mercies.  Whether  they  are  temporal  or  spi- 
ritual, they  have  the  same  source — every 
good  gift,  and  every  perfect  gift  is  from  above, 
and  cometh  down  from  the  Father  of  lights. 
Joseph  therefore  says,  He  has  done  all  things 
for  me.  If  my  condition  has  been  changed, 
He  changed  it — "  God  hath  made  me  to  for- 
get all  my  toil  and  my  father's  house."  If  I 
have  been  fruitful,  in  Him  was  my  fruit 
found — "  God  hath  caused  me  to  be  fruitful 
in  the  land  of  my  affliction."  It  is  the  office 
of  faith  to  lead  us  to  God,  and  to  show  us  His 
agency  where  others  only  see  instruments 
and  second  causes.  It  is  the  business  of  hu- 
mility to  teach  and  enable  us  to  say,  "  Not 
unto  us,  O  God,  not  unto  us,  but  to  Thy  name 
be  glory  for  the  mercy  and  for  the  truth's 
sake" — Both  furnish  evidence  that  we  are  in 
a  course  of  preparation  for  that  world  where 
"  God  is  all  in  all." 


JANUARY  14. 

•  This  thou  knoioest,  that  all  they  which  are  in 
Asia  be  turned  axuay  from  me:  of  -whom  are 
Phygellus  and  Hermogenes.  The  Lord  give 
mercy  unto  the  house  of  Onesiphorus  :  for  he 
oft  refreshed  mc,  and  was  not  ashamed  of  my 
chain:  but,  when  he  was  in  Rome, he  sought 
me  out  very  diligently,  and  found  me.  The 
Lord  grant  unto  him  that  he  may  find  mercy 
of  the  Lord  in  that  day :  and  in  how  many 
things  he  ministered  unto  me  at  Ephesus, 
thou  knowest  very  well." — 2  Tim.  i.  15—  18. 

One  of  the  most  painful  trials  to  which  we 
are  exposed  in  this  vale  of  tears,  is  the  failure 
of  those  friends,  on  whose  professions  of  at- 
tachment we  had  placed  dependence.  But  it 
is  not  a  rare  exercise.  Witness  the  com- 
plaints of  Job,  and  David,  and  especially 
Paul.  Paul  was  additionally  distressed  to 
think  that  those  who  had  left  him,  had  not 
only  forsaken  a  man  and  a  friend,  but  a  mi- 
nister, and  an  apostle  of  Christ.  Hence  their 
desertion  was  nothing  less  tran  an  abandon- 
ment of  the  faith  of  the  Gospel.     Defections 


in  religion  were  foretold  from  the  beginning 
They  early  took  place  in  the  first  churches 
They  frequently  occur  still.  Many  promise 
fair,  and  run  well  for  a  time  ;  but  are  hinder- 
ed. The  blossoms  are  pleasing,  but  they  are 
not  certain  pledges  of  fruit.  Ministers  can 
only  rejoice  in  the  day  of  the  Lord  Jesus 
that  they  have  not  laboured  in  vain — unless 
they  rejoice  wiih  trembling.  The  end  proves 
and  crowns  all. 

The  defection  here  was  awfully  general : 
it  included  "  all  they  which  were  in  Asia." 
Two  of  them,  Phygellus  and  Hermogenes, 
the  Apostle  mentions  by  name  ;  doubtless  be- 
cause they  were  leaders,  and  had  been  very 
instrumental  in  the  revolt.  This  is  all  we 
know  of  these  men  :  it  would  have  been  bet- 
ter for  them,  had  we  known  less.  "The 
name  of  the  wicked  shall  rot."  Only  some 
of  these  sinners  rot,  like  malefactors  in  irons 
and  gibbets:  they  rot  above  ground,  while 
others  rot  under  it ;  known  only  by  infamy ; 
and  suspended  for  warning  and  terror. 

But  "  the  memory  of  the  just  is  blessed." 
How  honourably  is  Onesiphorus  brought  for- 
ward !  What  an  exception  to  the  general 
apostacy !  He  is  one  against  two — against 
many — against  all  in  Asia.  We  are  not  tc 
follow  a  multitude  to  do  evil.  Numbers  can 
never  turn  evil  into  good,  or  truth  into  error. 
Community  in  gin  is  no  excuse,  and  will  be 
no  preservf  .Lion  ,  though  hand  join  in  hand, 
the  wicked  shall  not  go  unpunished.  Fellow- 
ship in  suffering  is  no  alleviation  :  it  may  be 
a  bitter  enhancement.  There  will  not  only 
be  weeping,  but  gnashing  a  teeth,  among 
those  who  accuse  and  execrate  each  other. 
This  will  be  the  case  at  the  meeting  of  the 
seducer  and  the  seduced ;  Voltaire  anc  hi? 
pupils;  the  faithless  minister  and  his  deluded 
hearers.  But  to  advance  without  support,  in 
the  face  of  opposition  ;  to  brave  the  torrent 
of  example,  and  the  influence  of  the  crowd, 
concerned  only  to  approve  ourselves  unto 
God,  shows  a  divine  nobleness  and  purity  of 
principle  and  motive :  and  "  them  that  honour 
me,"  says  God,  "I  will  honour;  but  they 
that  despise  me  shall  be  lightly  esteemed." 

He  therefore  is  not  unrighteous  to  forget 
the  work  and  labour  of  love  which  Onesipho- 
rus had  showed  to  his  name,  in  the  relief  and 
assistance  he  had  afforded  his  servant.  Paul 
records  here  in  the  book  of  life,  the  tender- 
ness of  his  liberality;  his  courage  in  owning 
him  though  a  prisoner;  his  zealousness  in 
searching  him  out  in  Rome ;  and  the  many 
things  wherein  he  had,  before  this,  ministered 
to  him  at  Ephesus. — Was  he  then  a  man  of 
leisure  and  wealth .'  It  is  probable  he  was 
not.  The  servants  of  Christ  have  seldom  been 
much  indebted  to  the  rich.  In  a  general  way, 
the  disposition  for  beneficence  diminishes  as 
the  capacity  increases ;  and  the  greater  part 
of  what  is  done  for  the  Gospel  and  the  poor, 
J  is  done  by  people  in  common  life.    But  he 


JANUARY  15. 


t&a  a  oublic  spirit :  his  heart  was  in  his  work : 
he  did  what  he  could — and  whoever  does 
what  he  can,  will  do,  not  only  comparatively, 
but  really,  much.  And  was  he  a  loser  1  Was 
Obed-edom  injured  by  accommodating  the 
ark  1  The  ark,  says  Henry,  is  a  guest  that 
always  pays  well  for  its  entertainment  None 
ever  repented  that  they  had  done  too  much 
for  the  cause  of  the  Redeemer.  And  none 
ever  will,  while  the  promise  remains,  "  The 
liberal  deviseth  liberal  things,  and  by  libera* 
things  shall  he  stand."  "  There  is  no  man 
that  hath  left  house,  or  parents,  or  brethren, 
or  wife,  or  children,  for  the  kingdom  of  God's 
sake,  who  shall  not  receive  manifold  more  in 
this  present  time,  and  in  the  world  to  come 
life  everlasting." 

Thus  Onesiphorus  obtained  a  name  and  a 
place  among  the  worthies  in  the  Scripture. 
Wheresoever  the  Gospel  is  preached,  that 
which  he  did,  will  be  told  as  a  memorial  of 
him.  Thousands  bless  him  at  this  hour,  for 
the  part  he  acted.  He  lived  in  the  affections 
of  Paul ;  and  constantly  shared  in  his  pray- 
ers. And  was  this  a  light  thing,  to  be  remem- 
bered by  a  man  who  had  such  power  with 
God?  "The  effectual  fervent  prayer  of  a 
righteous  man  availeth  much." 

In  this  way  the  Apostle  expressed  his 
thankfulness.  He  had  a  very  humble,  and, 
therefore,  a  very  grateful  disposition:  and 
the  favours  shown  him  in  his  straits  and  dis- 
tresses always  made  a  deep  impression  upon 
him.  Hence  he  prays  for  "the  house"  of 
his  benefactor ;  that  is,  for  his  wife,  children, 
relatives,  servants,  and  outward  estate.  He 
prays  also  for  his  benefactor  himself — "  The 
Lord  grant  that  he  may  find  mercy  of  the 
Lord  in  that  day."  What !  would  such  a  man 
a3  he,  with  all  his  good  works,  need  mercy  1 
This  would  have  seemed  strange  to  some ; 
but  it  would  not  be  surprising  to  Onesiphorus 
himself  He  knew  that  when  he  had  done 
all,  he  was  an  unprofitable  servant ;  and  that 
if  God  entered  into  judgment  with  him,  on 
the  ground  of  his  worthiness,  he  could  not 
stand.  It  is  the  conviction  of  every  man  who 
is  perfectly  acquainted  with  the  law,  or  the 
Gospel,  or  himself.  He  feels  his  need  of 
mercy;  mercy  to  the  last;  and,  above  all, 
mercy  at  the  last.  When  he  examines  him- 
self, he  sees  enough,  not  only  in  his  sins,  but 
even  in  his  duties,  to  make  him  tremble  and 
despair.  But  he  looks  for  the  mercy  of  our 
Lord  Jesus  Christ  unto  eternal  life. 

And  he  will  find  it  He  will  be  spared ; 
absolved;  acknowledged;  applauded;  and 
glorified.  What  mercy !  How  free !  How 
rich !  And  how  will  it  be  prized — in  that 
day !  If  we  find  mercy  then,  we  are  made 
for  ever.  But  wo  to  those  who  will  be  left 
to  the  justice  of  God,  without  a  Mediator ! 
If  we  have  not  fled  for  refuge,  to  lay  hold  on 
the  hope  set  before  us;  and  have  nolo,  friend 
irt  the  Judge,  we  are  undone  for  ever.   If  we 


find  not  mere}  then,  it  can  never  be  found 
afterwards. 


JANUARY  15. 

"  The  gtntlmett  of  Christ."— 2  Cor.  x.  1. 

Does  the  Apostle  mean,  by  the  gentleness 
of  Christ  the  gentleness  He  requires,  or  the 
gentleness  He  displayed'!  In  fact  they  are 
the  same ;  not  mdeed  in  degree,  but  in  qua- 
lity. As  "the  precious  ointment"  poured 
upon  the  head  of  Aaron,  ran  down  to  the 
skirts  of  his  garments,  so  Christians  have  an 
unction  from  the  Holy  One.  The  same  mind 
which  was  in  him,  is  in  them ;  and  so  essen- 
tial is  this  oneness,  that  "  if  any  man  have 
not  the  "Spirit  of  Christ  he  is  none  of  His." 
But  let  us  attend  to  this  gentleness  as  it  was 
personally  exemplified  in  Himself 

According  to  the  prophecies  going  before, 
there  was  nothing  by  which  He  was  to  be 
more  distinguished  than  by  this  attribute  or 
character.  To  mention  a  few  instances.  It 
was  said  of  Him — "  Behold,  thy  King  cometh 
unto  thee — having  salvation;  lowly  and  ri- 
ding upon  an  ass,  and  upon  a  colt  the  foal  of 
an  ass — and  he  shall  speak  peace  unto  the 
heathen."  "  He  shall  not  cry  nor  lift  up,  nor 
cause  His  voice  to  be  heard  in  the  street  A 
bruised  reed  shall  He  not  break,  and  the  smo- 
king flax  shall  He  not  quench :  He  shall  bring 
forth  judgment  unto  truth."  "  He  shall  feed 
His  flock  like  a  shepherd ;  He  shall  gather 
the  lambs  with  His  arm,  and  carry  them  in 
His  bosom,  and  shall  gently  lead  those  that 
are  with  young."  "  He  shall  come  down  like 
rain  upon  the  mown  grass :  as  showers  that 
water  the  earth.  He  shall  spare  the  poor  and 
needy,  and  shall  save  the  souls  of  the  needy. 
And  if  we  go  forward  from  prophecy  to  his- 
tory, and  see  Him  as  He  goes  about  doing 
good,  what  so  constantly  and  strikingly  shows 
itself  as  this  lovely  distinction  ?  What  was 
His  emblem  1  A  Lamb.  How  did  the  Holy 
Ghost  descend  upon  Him  ?  In  the  form  of  a 
dove.  What  was  the  angelical  report  of  His 
religion  ?  "  Glory  to  God  in  the  highest  and 
on  earth  peace,  good-will  towards  men."  How 
does  He  employ  the  supernatural  energies 
with  which  He  was  invested?  It  is  true,  He 
once  cursed  a  fig-tree,  and  immediately  h 
withered  away.  But  it  u-as  a  tree,  and  not 
a  person  ;  and  a  tree  unowned ;  and  growing 
by  the  way-side ;  and  a  barren  one ;  and  the 
malediction  was  intended  to  be  an  instructive 
emblem  and  warning.  It  is  true  also  that 
He  destroyed  the  herd  of  swine  belonging  to 
the  Gadarenes.  But  this  was  only  an  animal 
sacrifice ;  and  it  was  in  love  to  their  souls ; 
and  it  was  to  bring  their  sin  to  remembrance ; 
and  to  rebuke  them  for  an  unlawful  traffic : 
and  what  was  the  loss  of  their  swine,  to  the 
benefit  He  conferred  upon  them  in  the  resto- 
ration of  two  of  their  neighbours  and  rela- 
tions from  the  most  wretched  estate,  to  the 


36 


JANUARY  15. 


oossession  of  reason  and  the  enjoyment  and 
usefulness  of  life?  All  the  other  miracles 
He  performed  were  entirely  an..1,  directly  acts 
of  kindness  and  tenderness.  Thus  He  made 
the  hungry  multitude  to  sit  down  on  the  grass, 
and  fed  them— opened  the  eyes  of  a  blind  beg- 
gar— raised  to  life  the  only  son  of  his  mother, 
and  she  was  a  widow.  Where  shall  we  end  ? 
Yea,  He  turned  the  water  into  wine  at  the 
marriage  of  Cana  in  Galilee,  to  perpetuate 
the  innocent  festivity  of  the  scene,  to  save 
the  new-married  pair  from  mortification,  and 
to  crown  them  with  honour. 

It  is  true,  He  repeated  again  and  again 
the  exclamation,  "  Wo  unto  you  Scribes  and 
Pharisees,  hypocrites!"  But  they  were  hy- 
pocrites of  the  vilest  complexion.  Under  a 
reputation  for  the  strictest  godliness  they 
were  full  of  extortion  and  iniquity.  They 
sinned  against  knowledge  and  conviction. 
They  really  believed  His  miracles,  yet  ascrib- 
ed them  to  the  devil:  made  their  devotion 
pander  to  their  depravity;  and  with  their  pub- 
lic and  long  prayers  devoured  widows'  houses. 
How  could  He  avoid  exposing  and  condemn- 
ing these  unprincipled  wretches ;  and  disabus- 
ing the  common  people  of  all  confidence  in 
such  guides'!  What  should  we  have  thought 
of  Him  if  He  had  not  ?  What  esteem  could 
we  have  felt  for  him  ?  Does  mercy  require 
the  absence  of  righteousness?  Is  meekness 
connivance  at  crime?  Does  gentleness  re- 
nounce all  the  exalted  feelings  of  wisdom, 
rectitude,  and  dignity  ? 

But  observe  Him  with  regard  to  others. — 
There  was  nothing  censorious  in  his  disposi- 
tion; nothing  distant  and  reserved  in  his 
manners.  He  was  always  easy  of  access, 
charitable  in  his  constructions,  mild  in  his 
rebukes,  and  tender  in  his  invitations.  How 
did  He  address  the  people  at  large  ?  "  Come 
unto  me,  all  ye  that  labour  and  are  heavy  la- 
den, and  I  will  give  you  rest.  Take  my  yoke 
upon  you,  and  learn  of  me ;  for  I  am  meek 
and  lowly  in  heart:  and  ye  shall  find  rest 
unto  your  souls.  For  my  yoke  is  easy,  and 
my  burden  is  light."  What  said  He  to  the 
transgressor,  exposed  by  a  number  of  accu- 
sers all  guilty  of  the  same  crime,  and  wish- 
ing to  have  their  fellow-sinner  stoned? — 
"  Neither  do  I  condemn  thee.  Go  and  sin  no 
more."  How  did  He  express  Himself  towards 
infants  ?  "  They  brought  young  children  to 
him,  that  he  should  touch  them;  and  his  dis- 
ciples rebuked  those  that  brought  them.  But 
when  Jesus  saw  it  he  was  much  displeased, 
and  said  unto  them,  Suffer  the  little  children 
to  come  unto  me,  and  forbid  them  not :  for  of 
such  is  the  kingdom  of  God.  Verily  I  say 
unto  you,  Whosoever  shall  not  receive  the 
kingdom  of  God  as  a  little  child,  he  shall  not 
enter  therein.  And  he  took  them  up  in  his 
arms,  put  his  hands  upon  them,  and  blessed 
jiem."  See  His  conduct  towards  his  friends. 
At  the  grave  of  I>azarus  "Jesus  wept."   See 


his  feelings  in  death  towards  his  mother.— 
"  When  Jesus,  therefore,  saw  his  mother 
and  the  disciple  standing  by  whom  he  loved, 
he  saith  unto  his  mother,  Woman,  behold  thy 
son !  Then  saith  he  to  the  disciple,  Behold 
thy  mother !  And  from  that  hour  that  disci- 
ple took  her  unto  his  own  home."  How  gen- 
tle was  He  in  all  his  dealings  with  his  own 
disciples,  bearing  with  their  mistakes,  apolo 
gizing  for  their  infirmities,  loving  them  unto 
the  end,  and  blessing  them  in  the  very  act  of 
departure  into  heaven !  And  was  He  want- 
ing in  this  temper  towards  his  enemies? 
Did  He  not  weep  over  the  city  whose  inha- 
bitants were  going  to  imbrue  their  hands  in 
his  blood  ?  Did  He  not  heal  the  ear  of  the 
servant  of  his  bitterest  foe  ?  What  did  He 
to  those  who  came  to  apprehend  him  ?  He 
could  have  annihilated  them  with  a  frown, 
but  He  only  impressed  them  with  his  glory, 
and  caused  them  to  go  backward,  and  fall  to 
the  ground,  and  readily  consent  to  the  escape 
of  his  followers.  He  veiled  the  sun,  and 
shook  the  earth,  and  rent  the  rocks,  as  he 
suffered ;  but  he  punished  no  one.  Yea,  he 
prayed,  Father,  forgive  them,  for  they  know 
not  what  they  do. 

He  has  the  same  heart  now.  Though  He 
is  passed  into  the  heavens,  He  is  touched 
with  the  feeling  of  our  infirmities.  His  gen- 
tleness is  now  displayed  in  four  things.  First 
— in  relieving  our  wants.  How  harshly  are 
many  treated,  when  they  apply  to  their  fel- 
low-creatures for  succour !  and  if  they  suc- 
ceed, how  ungraciously  is  the  relief  afforded. 
What  a  difference  is  there  between  bounty, 
and  kindness:  between  giving,  and  the  feel- 
ing of  benevolence !  Here  females  excel. — 
There  is  a  tenderness  and  a  delicacy  in  their 
doings  which  men  can  rarely  reach  or  exem- 
plify. So  would  it  be  with  angels  if  they 
were  incarnate,  and  lived  among  us.  How 
gentle  would  be  the  manner  of  their  benefi- 
cence !  They  now  bear  us  up  in  their  hands, 
lest  we  dash  our  foot  against  a  stone :  but  it 
is  so  softly,  that  we  are  not  suffered  to  be  con- 
scious of  it.  But  the  Lord  of  all !  how  He 
bows  down  his  ear,  and  hearkens  to  all  our 
tales  of  distress,  and  gives  to  all  liberally, 
and  upbraideth  not — 

Secondly — in  teaching  us.  We  usualy 
think  only  of  ability  in  a  teacher ;  but  temper 
and  patience  are  equally  necessary.  With- 
out gentleness,  the  pupil,  especially  if  sensi- 
ble of  his  defects,  will  feel  either  confusion  or 
despondency.  But  who  could  ever  bear  with 
a  scholar  as  Christ  the  great  Teacher  bears 
with  us  ?  With  what  long-sufferings  does 
He  endure  our  dulnesses  and  mistakes !  What 
various  expedients  does  He  employ!  How 
often  does  He  repeat  the  lesson ;  year  after 
year ;  line  upon  line ;  precept  upon  precept  ■ 
Thirdly — in  chastising  us.  He  corrects  us 
in  measure.  He  stayeth  His  rough  wind  in 
the  day  of  the  east  wind.     "  He  will  not  al 


JANUARY  16. 


37 


waj  4  chide ;  neither  will  He  keep  His  anger 
for  ever.  Like  as  a  father  pitieth  his  chil- 
dren, so  the  Lord  pitieth  them  that  fear  Him. 
For  He  knoweth  oar  frame ;  He  remember- 
eth  that  we  are  dust"  Fourthly — in  employ- 
ing us! 

"  And  will  no  heavy  loads  impose 
Beyond  Ihe  strength  that  He  bestows." 

He  "  will  spare  them  as  a  man  spareth  his 
own  son  that  serveth  him." 

Let  us  not  abuse  his  gentleness — nothing 
would  be  more  vile,  and  odious,  and  provok- 
ing. But  let  us  improve  it  by  losing  every 
thing  like  dread  and  slavishness  in  dealing 
with  Him ;  by  confiding  in  Him ;  and  admi- 
ring Him;  and  following  Him — till  we  are 
changed  into  the  same  image,  from  glory  to 
glory,  as  Dy  the  Spirit  of  the  Lord. 


JANUARY  16. 

"My  toul  follo-weth  hard  after  Thee:  thy  right 
hand  upholdeth  me." — Psaltn  Ixiii.  8. 

Here  are  two  acknowledgments,  dissimi- 
lar in  their  expression;  but  the  second  re- 
lieves the  first — and  the  first  is  as  evidential 
of  godliness  as  the  second. 

There  are  many  that  say,  Who  will  show 
me  any  good  1  and  follow  hard  after  the  lusts 
of  the  flesh,  the  lusts  of  the  eye,  and  the 
pride  of  life.  But  who  says,  "  Where  is  God 
my  maker,  that  giveth  songs  in  the  night  ?" 
Who  "stirreth  up  himself  to  take  hold  of 
God  V  Yet  there  always  have  been  such,  and 
the  number  now  is  increasing,  whose  souls 
follow  hard  after  Him.  But  it  may  seem 
strange  that  this  should  have  been  the  case 
with  David.  Few  ever  succeeded  in  life  like 
him.  He  rose  from  great  obscurity  into 
splendour  and  affluence,  and  power ;  and  was 
even  seated  upon  a  throne,  judging  the  twelve 
tribes  of  Israel.  What,  some  might  be  ready 
to  say,  what  can  the  indulged  mortal  hope  and 
wish  for  more  1  Yet  he  prays  to  be  delivered 
from  men  of  the  world,  who  have  their  por- 
tion in  this  life ;  and  exclaims,  "  As  for  me,  I 
will  behold  thy  face  in  righteousness :  I  shall 
be  satisfied  when  I  awake  with  thy  likeness." 
He  was  also  a  good  man,  and  had  enjoyed 
much  of  God.  But  this,  instead  contenting 
him,  makes  him  long  for  more ;  and  therefore 
he  says,  "  to  see  thy  power  and  thy  glory,  so 
as  I  have  seen  Thee  in  the  sanctuary."  We 
cannot  pursue  an  unknown  good,  and  we  shall 
not  pursue  an  unvalued  one.  But  the  know- 
ledge of  divine  things,  which  results  from  the 
teaching  of  the  Spirit,  is  always  influential 
in  the  affections:  experience  gives  a  relish 
which  can  never  be  forgotten ;  enjoyment  in- 
creases huneering  and  thirsting  after  right- 
eousness. When  we  have  tasted  the  first- 
fruits,  nothing  will  satisfy  but  the  whole 
vintage.  When  we  have  si  pped  of  the  streams, 
we  must  drink  at  the  fountain-head.    God 


therefore,  God  in  Christ,  God  in  covenant,  tne 
God  of  all  grace,  is  the  object  of  the  believ- 
er's attraction  and  pursuit  simply  and  supreme- 
ly ;  and  though  heaven  and  earth  are  very 
comprehensive,  and  contain  a  thousand  en- 
dearments, he  can  say,  "  Whom  have  I  in 
heaven  but  Thee;  and  there  is  none  upon 
earth  that  I  desire  besides  Thee."  "It  is 
good  for  me  to  draw  near  to  God." 

But  the  sours  following,  and  following 
hard  after  God — what  means  this!  Surely 
it  intends  much  more  than  a  languid,  inert 
inclination ;  or  "  the  desire  of  the  slothful 
which  killeth  him,  because  his  hands  refuse 
to  labour."  It  evinces  an  intenseness  of  con- 
cern that  quickens  and  rouses  the  man  into 

life   and  earnestness that  drawrs  his  very 

"  soul"  along  with  it — that  reconciles  him  to 
every  needful  exertion  and  sacrifice,  however 
trying — and  urges  him  to  persevere,  whatever 
difficulties  or  discouragements  he  meets  with 
in  his  course.  And  sometimes  the  distance  is 
long — and  the  progress  up  hill — and  the  road 
rough — and  the  weather  unfriendly — and  ene- 
mies would  thrust  us  back — and  sometimes 
we  lose  sight  of  Him,  and  ask  those  whom  we 
meet,  "  Saw  ye  him  whom  my  soul  loveth  I" 
— And  when  we  spy  him  again,  he  seems  to 
advance  as  we  advance — and  when  we  gain 
upon  him  and  get  nearer,  he  seems  to  look 
back  and  frown,  and  almost  tells  us  to  retire. 
The  exercises  and  feelings  of  Christians  in 
the  divine  life,  will  enable  them  to  explain 
these  allusions.  Who  among  them  all  has 
not,  like  the  Jews,  been  sometimes  "  dis- 
couraged because  of  the  way !"  Who  has 
not  resembled  Bank's  adherents,  "  Faint,  yet 
pursuing?"  Who  has  not  frequently  said, 
"  My  soul  followeth  hard  after  Thee?" 

And  who  among  them  all  has  not  had  reason 
also  to  say — "  Thy  right  hand  upholdeth  me  If 
For  if  God  is  before  his  people  in  one  respect, 
he  is  with  them  in  another :  while  He  tries 
them  by  apparent  neglect,  he  secretly  sus- 
tains them ;  while  He  seems  to  forsake  them, 
he  really  supports  them,  and  renders  their 
strength  equal  to  their  day.  His  right  hand 
means  the  influence  of  his  gracious  power, 
employed  to  preserve  and  animate  them  to  go 
forward  in  their  arduous  course,  cleaving  to 
the  Lord  with  purpose  of  heart,  according  to 
the  promise,  "  Fear  thou  not ;  for  I  am  with 
thee :  be  not  dismayed :  for  I  am  thy  God  :  I 
will  strengthen  thee ;  yea,  I  will  help  thee ; 
yea,  I  will  uphold  thee  with  the  right  hand 
of  my  righteousness."  Thus  his  right  hand 
upholds  them  three  wavs.  First — as  to  sin ; 
lest  they  should  fell  by  it  Secondly— as  to 
suffering;  lest  they  should  sink  under  it. 
Thirdly — as  to  duty ;  lest  they  should  decline 
from  it 

Thus  the  believer's  experience  is  now  a 
kind  of  dawn,  neither  day  nor  night — a  mixed 
estate  of  pains  and  pleasures,  fears  and  hopes, 
struggles  and  triumphs.     He  resembles-  the 


38 


JANUARY   .7. 


bush  burning  with  fire,  but  not  consumed :  or 
the  ship  suffering  from  the  winds  and  waves, 
but  not  sinking.  He  may  be  troubled  on 
every  side,  yet  not  distressed ;  perplexed,  but 
not  in  despair ;  cast  down,  but  not  destroyed  : 
and  in  his  lowest  circumstances  he  can  chide 
and  encourage  himself  in  the  Lord  his  God— 
u  Why  art  thou  cast  down,  O  my  soul  1  and 
why  art  thou  disquieted  in  me]  hope  thou  in 
God :  for  I  shall  yet  praise  Him  for  the  help 
of  his  countenance." 


JANUARY  17. 

•'  And  the  Lord  said  unto  JVoah,  Come  thou 
and  all  thy  house  into  the  ark  ;  for  thee  have 
I  seen  righteous  before  me  its  this  ge- 
neratiov." — Gen.  vii.  1. 

We  have  here  a  striking  representation  of 
the  character  of  Noah's  piety.  It  was  dis- 
tinguished by  singularity  and  sincerity.  If 
considered  in  reference  to  his  fellow-crea- 
tures, it  was  singular ;  if  in  reference  to  the 
Supreme  Being,  it  was  sincere — "  Righteous," 
says  God,  "  in  this  generation  :"  and  "  right- 
eous," says  God,  "  before  me  in  this  genera- 
tion." 

"  Righteous,"  says  God,  "  in  this  genera- 
tion"— a  generation  universally  depraved: 
"  for  all  flesh  had  corrupted  his  way  upon  the 
earth."  Noah  therefore  had  none  to  accom- 
pany him,  none  to  countenance  him  ;  but  all 
opposed  him.  Never  was  there  before,  and 
never  has  there  been  since,  one  so  singular  in 
his  religion  as  he — for  he  not  only  differed 
from  his  neighbours,  but  from  all  his  nation ; 
and  not  only  from  all  his  nation,  but  from  all 
the  earth.  Here  was  the  danger,  and  here 
was  the  triumph  of  his  piety.  The  force  of 
opinion  and  example  when  on  the  side  of  the 
multitude  is  inexpressible.  When  a  man  is 
alone,  conscience  and  reason  will  sometimes 
speak ;  and  he  will  form  many  a  good  pur- 
pose, especially  when  trouble  lays  hold  of 
him,  or  he  is  laid  on  a  bed  of  sickness.  But 
when  he  goes  forth  again,  and  again  enters 
the  crowd,  ne  becomes  another  man.  His 
resolutions  fai.  him  ;  his  impressions  wear  off; 
the  course  of  this  world  lays  hold  of  him,  and 
the  stream  carries  him  down.  Festus  wil- 
ling to  do  the  Jews  a  pleasure,  left  Paul  bound. 
Herod  when  he  saw  that  it  pleased  the  Jews, 
proceeded  to  take  Peter  also.  Many  of  the 
Pharisees  believed  in  Jesus,  but  feared  to  con- 
fess him  lest  they  should  be  put  out  of  the 
synagogue;  for  they  loved  the  praise  of  men 
more  than  the  praise  of  Go.!.  And  who  has 
not  been  influenced  by  the  smiles  or  frowns 
of  his  fellow-creatures  to  act  against  his 
judgment  and  convictions'!  Who  has  not 
been  holden  back  from  the  performance  of 
many  things,  which  he  knew  to  be  duties,  by 
the  inquiry,  What  will  my  friends  think  of 
me?  what  will  the  world  say  of  me1 


It  would  be  well  for  us,  seriously  to  reflect 
in  private ;  to  search  the  Scriptures  without 
prejudice  or  partiality  ;  to  lay  down  certain 
rules  of  conduct,  and  go  forth  in  the  strength 
of  the  Most  High,  and  follow  them  wherevei 
they  lead  us,  through  evil  report,  or  good  re 
port,  saying, 

"Careless,  myself  a  dying  man, 
Of  dying  men's  esteem ; 
i  Happy,  O  God,  if  Thou  approve. 

Though  all  beside  condemn." 

"  But  I  shall  be  singular."  You  will  be  sin 
gular ;  and  while  the  world  continues  what  it 
is,  every  Christian  must  be  singular.  Let  any 
man,  actuated  by  the  spirit,  and  governed  hy 
the  precepts  of  the  Gospel,  pass  through  the 
various  walks  of  life,  and  whom  will  he  re- 
semble 1  The  majority  ]  What  says  the  Di 
vine  command  1  "  Follow  not  the  multitude 
to  do  evil."  "  Be  not  conformed  to  this  world." 
"  Come  out  from  among  them,  and  be  sepa- 
rate." "  But  I  shall  be  singular."  And  sup- 
pose you  are.  In  every  thing  else  that  is 
deemed  excellent,  persons  wish  to  be  singu- 
lar. They  would  be  singularly  beautiful,  sin- 
gularly rich,  singularly  wise.  But  the  right- 
eous, in  all  these,  is  more  excellent  than  his 
neighbour.  Religion  is  always  praiseworthy. 
To  be  religious  among  the  religious  is  com- 
mendable ;  but  it  is  far  more  so  to  be  godly 
among  the  ungodly.  What  is  innocence 
where  there  is  no  danger  1  or  success  where 
there  is  no  contention  1  But  to  be  surrounded 
with  evil,  and  to  be  steadfast,  unmoveable,  and 
always  abounding  in  the  work  of  the  Lord — 
this  is  the  heroism  of  piety.  This  shows  a 
knowledge  of  its  infinite  importance ;  a  real 
love  to  its  nature ;  a  purity  of  motive ;  a  n> 
bleness  of  mind,  asserting  its  own  freedom, 
and  daring  to  think  and  act  for  itself. 

But  his  piety  was  as  sincere  as  it  was  sin- 
gular— "Righteous,"  says  God,  "before  me 
in  this  generation."  Much  more  is  necessary 
to  render  us  religious  before  God  than  before 
men :  and  frequently  that  which  is  highly  es- 
teemed among  men  is  an  abomination  in  th6 
sight  of  God.  Human  legislation  is  satisfied 
with  actions;  but  the  law  of  God  is  spiritual, 
and  regards  our  principles  as  well  as  our  prac- 
tice. The  Ix)rd  looketh  to  the  heart.  Hence 
we  read  of  "  pure  and  undefiled  religion  te- 
fore  God  and  the  Father." 

Bad  goods  require  dark  rooms ;  and  as  many 
articles  of  merchandise  seem  valuable  till 
taken  into  the  light,  so  there  are  many  things 
which  appear  fair  till  they  are  set  in  the  light 
of  God's  countenance.  Before  him  the  friend 
ships,  we  often  profess  are  nothing  but  in- 
stances of  selfishness ;  and  the  prayers  and 
praises  we  engage  in  are  only  the  forms  of 
godliness.  We  may  come  to  his  house  as  his 
people  come,  and  sit  and  hear  his  words,  and 
commend  the  preacher,  and  with  our  mouth 
show  much  love,  while  He  sees  our  hearts 
going  after  our  covetousness.  And  how  dread- 


JANUARY  18. 


39 


fill  to  think  that  He  will  hereafter  deveiope 
all,  and  divulge  all  respecting  us ;  and  that 
what  we  have  always  been  before  Him,  we 
shall  be  made  to  appear  before  an  assembled 
world !  Could  many  now  be  seen  by  their  fel- 
low-creatures as  he  sees  them,  they  would 
blush  to  leave  their  dwelling — To  what  ever- 
lasting shame  and  contempt  must  they  awake 
and  arise  at  the  last  day ! 

It  has  been  said,  a  man  has  four  charac- 
t<»rs :  one  with  his  friends ;  another  with  his 
enemies;  a  third  with  himself;  and  a  fourth 
with  his  God.  The  two  last  should  agree ; 
and  they  frequently  do  agree;  and  if  our 
heart  condemn  us  not,  then  have  we  confi- 
dence towards  God.  We  often  confound  hy- 
pocrisy and  self-delusion.  But  hypocrisy  has 
nothing  to  do  with  deceiving  ourselves ;  it  is 
only  a  deceiving  of  others.  It  is  wearing  a 
mask,  instead  of  showing  our  own  face :  it  is 
acting  a  part  which  does  not  belong  to  our 
character.  This,  we  fear,  is  too  common. 
And  what  is  the  hope  of  the  hypocrite,  though 
he  hath  gained,  when  God  taketh  away  his 
soul?  But  self-delusion  is  more  rare,  espe- 
cially among  those  who  live  in  the  midst  of 
the  light  of  the  Gospel.  The  decisions  of  the 
Scripture  are  so  explicit,  and  the  marks  and 
evidences  of  real  religion  are  so  plain  and 
many,  that  it  is  not  an  easy  thing  for  a  man 
to  be  ignorant  or  uncertain  whether  he  loves 
God,  or  does  not ;  whether  he  walks  by  faith 
or  by  sight ;  whether  he  minds  earthly  things 
or  sets  his  affection  on  things  above.  Yet  a 
man  may  be  deceived,  as  well  as  be  a  de- 
ceiver, as  to  his  spiritual  state,  and  think 
himself  to  be  something  when  he  is  nothing. 
Yea,  it  would  seem  that  it  is  possible  for  per- 
sons to  carry  the  delusion  in  their  favour  to  the 
very  door  at  which  they  will  knock  with  con- 
fidence, saying,  Lord,  Lord,  open  unto  us; 
and  he  will  say,  I  know  you  not.  Let  it  there- 
fore be  our  solemn  concern  to  inquire  what 
character  we  sustain  in  the  sight  of  God,  on 
whose  decision  our  destiny  depends,  and 
whose  judgment  is  always  according  to  truth. 
It  was  the  honour  of  Zechariah  and  Elisabeth 
that  they  were  both  righteous  before  God — 
And  of  Noah  God  said,  he  is  righteous  before 
me  in  this  generation.  He  was  not  perfect ; 
but  his  piety  bore  the  eye  of  God. 


JANUARY  18. 

v.ind  the  Lord  said  unto  JVoah,  Come  thou 
and  all  thy  house  into  the  arh ;  tor  thee 
have  I  seex  righteous  before  me  in  this  ge- 
neration."— Gen.  vii.  1. 

We  have  viewed  the  character  of  Noah's 
piety,  let  us  now  consider  the  Divine  obser- 
vation of  it.  "  Thee"  says  God,  "  have  I  seen 
righteous  before  me  in  this  generation."  It 
means  that  He  had  discerned,  noticed,  re- 
market! him.    Men  may  suppose  themselves 


unobserved ;  but  they  are  not  only  God's  crea- 
tures, but  subjects.  He  is  their  moral  govern- 
or ;  and  inspects  and  examines  them  all.  His 
eyes  are  in  every  place,  beholding  the  evil 
and  the  good.  His  eyes  are  upon  the  ways  of 
men,  and  He  pondereth  all  their  goings. 

And  what  is  his  aim  in  the  exploring  of  the 
human  race?  Is  it  to  ascertain  whether  we 
are  rich  or  poor,  bond  or  free,  learned  or  illi 
terate  ?  These  are  distinctions  of  inferior  im- 
portance; they  will  soon  drop  off  from  their 
possessors,  and  we  shall  enter  eternity  only 
under  personal  characters.  The  grand  thing 
is,  whether  we  are  wise  unto  salvation ;  whe- 
ther we  are  free  indeed ;  whether  we  are  rich 
towards  God ;  whether  we  are  men  of  the 
world,  or  heirs  of  the  grace  of  life ;  whether 
we  are  wicked  or  righteous.  And  He  is  able 
to  determine  this,  without  the  possibility  of 
mistake.  He  is  not  far  from  any  one  of  us. 
He  needs  not  the  aid  of  testimony  to  inform 
Him.  All  things  are  naked  and  opened  unto 
the  eyes  of  Him  with  whom  we  have  to  do. 
He  understands  our  thought  afar  off  Yea, 
the  darkness  hideth  not  from  Him,  but  the 
night  shineth  as  the  day ;  the  darkness  and 
the  light  are  both  alike  to  Him.  Hence  He 
knoweth  them  that  are  His ;  and  sees  them, 
however  intermixed  with  others ;  and  in  his 
eye,  they  are  as  separate  now,  as  they  will 
be  hereafter. 

Here  was  only  one  holy  man  in  the  world 
of  the  ungodly :  but.  the  Lord  saw  that  single 
grain  of  corn  in  a  heap  of  chaff;  and  that  par- 
ticle of  gold  in  a  mass  of  dross :  it  was  too 
precious  to  be  overlooked  or  disregarded. 
And  Noah  continued  to  engage  his  attention. 
Having  seen  him,  the  Lord  never  lost  sight 
of  him.  A  prince  cannot  be  acquainted  with 
all  the  conditions  of  his  subjects.  A  father 
cannot  always  have  his  children  in  view. 
But  the  Lord  withdraweth  not  his  eyes  from 
the  righteous :  their  walls  are  continually  be- 
fore Him.  He  sees  all  their  external  difficul- 
ties, and  all  their  inward  anxieties.  Do  they 
wander?  He  telleth  all  their  wanderings. 
Do  they  weep  ?  He  puts  their  tears  into  his 
bottle.  Their  desire  is  before  Him,  and  their 
groaning  is  not  hid  from  Him. 

He  is  not  unrighteous  to  forget  their  work 
and  labour  of  love.  If  they  speak  one  to  an- 
other, He  hearkens  and  hears,  and  it  is  re- 
corded in  the  book  of  his  remembrance. 
Much  of  their  religion  is  private.  But  He 
seeth  in  secret.  Much  is  defective.  But 
where  there  is  a  willing  mind,  He  accepts 
according  to  what  a  man  has.  Where  the 
means  of  execution  are  wanting,  He  takes 
the  purpose  of  the  generous  heart  for  the 
deed.  Their  wishes  lie  open  to  his  /iew,  and 
He  judges  of  their  services  by  them,  and  thus 
rendenTdouble  unto  them. 

But  when  He  says,  "  Thee  have  I  seep 
righteous  before  me  in  this  generation,"  He 
means  to  express  not  only  discernment  and 


40 


JANUARY  19. 


notice,  but  also  approbation.  "  For  the  right- 
eous Lord  loveth  righteousness ;  his  counte- 
nance doth  behold  the  upright."  He  taketh 
pleasure  in  them  that  fear  Him,  in  them  that 
Hope  in  his  mercy.  They  blush  and  weep 
over  their  duties;  but  He  applauds  them. 
The  world  often  counts  their  life  madness, 
and  their  end  to  be  without  honour;  but  the 
Lord  knoweth  the  way  of  the  righteous. 

Noah,  as  a  preacher  of  righteousness,  had 
.aboured  in  vain,  and  spent  his  strength  for 
nought  among  the  disobedient ;  but  his  work 
was  with  the  Lord,  and  his  judgment  with 
his  God.  While  the  ark  was  preparing  he 
met  with  nothing  but  ridicule  and  contempt. 
How  often  would  they  go  in  parties  and  in- 
sult him — "  Well,  old  dotard,  how  come  you 
on  with  your  folly  I  So  you  are  going  to 
swim  on  dry  land !  Do  you  intend  to  make 
a  sea  as  soon  as  you  have  done  the  ship? 
Where  are  your  sails  and  rudder?" — Who 
knows  not  the  force  of  cruel  mockings? 

But  the  work  was  the  obedience  of  Faith : 
and  while  men  scorned,  the  Lord  admired. 
How  delicious  is  the  approbation  of  God ! 
His  smile ;  his  voice,  saying,  Well  done,  good 
and  faithful  servant,  is  erough  to  disarm  re- 
proach and  persecution,  to  sweeten  all  the 
bitternesses  of  life,  and  to  commence  heaven 
on  earth. 


JANUARY  19. 

uAnd  the  Lord  said  unto  JVoah,  Come  thou 

AND  ALL  THT  HOUSE  INTO  THE    AUK  \  for  thee 

have  I  seen    righteous   before   me    in   this 

generation." — Gen.  vii.  1. 

We  have  seen  the  character,  and  the  ob- 
servation of  Noah's  piety ;  and  here  we  see 
the  privilege  of  it — "  Come  thou  and  all  thy 
house  into  the  ark."  It  is  needless  to  in- 
quire how  the  invitation  was  conveyed, 
whether  in  a  vision,  or  a  dream,  or  by  an  im- 
pulse on  the  mind,  or  a  voice  in  the  air — 
Noah  knew  that  it  came  from  God.  But  the 
manner  of  expressing  it  is  observable.  He 
does  not  say,  "  Go  thou  and  all  thv  house 
into  the  ark ;"  but  "  Come."  As  if  God  was 
there.  And  He  was  there,  and  would  have 
his  servants  and  his  family  with  him,  to  be 
safe  in  the  day  of  evil. 

To  understand  the  greatness  of  the  privi- 
lege, you  must  recall  the  danger  in  which 
he  now  was,  and  endeavour  to  realize  the 
scene.  The  time  was  arrived  to  fulfil  the 
threatening.  "  The  end  of  all  flesh  is  come 
before  me.  And,  behold,  I,  even  I,  do  bring 
a  flood  of  waters  upon  the  earth,  to  destroy 
a.i  flesh,  wherein  is  the  breath  of  life,  from 
under  heaven ;  and  every  thing  that  is  in  the 
earth  shall  die."  All  nature  seems  aghast 
at  the  frown  of  its  Maker.  As  Noah  steps 
into  his  welcome  refuge,  he  looks,  and  sees 
every  thing  foreboding  a  gathering  storm. 
The  winds  hurtle,  the  sky  is  covered  with 


blackness;  the  windows  of  hepven  are  open* 
ed,  the  clouds  pour  down  torrents,  and  the 
fountains  of  the  great  deep  are  broken  up. 
The  rivers  swelling  over  their  banks,  and 
the  seas  invading  the  land,  soon  drive  the  in 
habitants  from  the  valleys  and  the  plains. 
For  awhile  the  hills  and  mountains  afford 
them  a  retreat :  and  higher  and  higher  they 
ascend  up  their  sides.  But  no  provision  hav 
ing  been  made,  where  will  they  find  supplies 
of  food  1  They  look  hungry  at  each  other— 
and  the  weaker  are  slain  and  eaten  with 
cannibal  voracity.  The  devourers,  accord 
ing  to  their  strength,  survive  one  another 
Their  last  hope  are  the  trees,  to  whose 
branches  they  cling  with  despair,  till,  wea- 
kened or  benumbed,  they  loosen  their  hold, 
and  plunge  into  the  flood.  Then  the  stillness 
of  death  reigns  over  the  universal  grave. 
Many,  before  they  perished,  saw  and  heard 
the  misery  of  thousands,  and  in  the  doom  oi 
their  fellow-wretches  realized  their  own. 
Many  too  perished  in  view  of  a  place  of 
safety  they  could  not  reach;  and  tortured 
with  the  thought  that  they  had  refused  to 
enter  while  it  was  in  their  power,  and  so 
brought  upon  themselves  destruction.  Ah! 
how  would  they  envy  now  the  man  they  had 
derided ! — And  what  were  his  feelings !  His 
reflections!  What  were  his  apprehensions 
of  the  evil  of  sin,  of  the  severity  of  God's 
justice,  of  the  majesty  of  his  power,  of  hia 
goodness  towards  his  people,  of  his  caring  for 
them,  of  his  resources  on  their  behalf!  What 
pleasure  would  he  feel ;  what  thankfulness ; 
what  resolutions  to  love  and  serve  Him ! 

The  Apostle  Peter  teaches  us  the  use  we 
should  make  of  this  dispensation.  If  He 
"  spared  not  the  old  world,  but  saved  Noah, 
the  eighth  person,  a  preacher  of  righteous- 
ness, bringing  in  the  flood  upon  the  world  of 
the  ungodly ;  the  Lord  knoweth  how  to  de- 
liver the  godly  out  of  temptations,  and  to  re- 
serve the  unjust  unto  the  day  of  judgment 
to  be  punished."  The  present  is  not  entire- 
ly a  state  of  retribution ;  here  we  walk  by 
faith,  and  not  by  sight.  Another  period  is 
approaching,  and  "  then  shall  ye  return  and 
discern  between  the  righteous  and  the  wick- 
ed, between  him  that  serveth  God,  and  him 
that  serveth  Him  not."  Yet  even  now  He 
puts  a  difference  between  the  Egj  ptians  and 
the  Israelites;  and  sometimes  at  least  in- 
duces the  exclamation  even  from  unholy  lips, 
"  Verily  there  is  a  reward  for  the  righteous : 
verily  he  is  a  God  that  judgeth  in  the  earth." 
And  this  interposition  on  their  behalf  is  often 
spoken  of  in  the  Scriptures.  He  ordered  a 
mark  to  be  impressed  on  the  forehead  of 
those  who  mourned  for  the  abominations  that 
were  done  in  the  land,  that  the  executioner 
when  he  approached  Jerusalem  might  pass 
them  by.  John  heard  the  angel  crying  with 
a  loud  voice  to  them  who  had  power  to  hurt 
the  earth  and  the  sea,  saying,  "  Hurt  not  the 


JANUARY  iiU. 


41 


carta,  neither  the  sea,  nor  the  trees,  till  we 
have  sealed  the  servants  of  our  God  in  their 
foreheads."  And  8ays  the  Saviour  to  the 
church  of  Philadelphia,  "  Because  thou  hast 
kept  the  word  of  my  patience,  I  also  will 
keep  thee  from  the  hour  of  temptation,  which 
shall  come  upon  all  the  world,  to  try  them 
that  dwell  upon  the  earth."  "Come,  my 
people,"  says  God,  "  enter  thou  into  thy 
chambers,  and  shut  thy  doors  about  thee : 
hide  thyself  as  it  were  for  a  little  moment, 
until  the  indignation  be  overpast  For,  be- 
hold, the  Lord  cometh  out  of  his  place  to 
punish  the  inhabitants  of  the  earth  for  their 
iniquity:  the  earth  also  shall  disclose  her 
blood,  and  shall  no  more  cover  her  slain." 
If  we  distinguish  ourselves  for  God,  we  shall 
be  distinguished  by  him;  or,  as  Henry  ex- 
presses it,  "If  we  keep  ourselves  pure  in 
times  of  common  iniquity,  He  will  keep  us 
secure  in  the  times  of  common  calamity." 
If  we  suffer  with  others,  we  shall  not  suffer 
like  them.  He  can  indemnify  us  with  in- 
ward sunports  and  consolations,  and  render  it 
good  foi  us  to  be  afflicted.  He  can  turn 
enemies  into  friends ;  and  losses  into  gains. 
And  if  they  suffer  temporally,  there  is  no 
condemnation  to  them  that  are  in  Christ 
Jesus — and  soon  all  tears  will  be  wiped  from 
their  eyes.  The  Lord's  people  should  there- 
fore not  be  afraid  of  evil  tidings.  Their 
hearts  should  be  fixed,  trusting  in  the  Lord. 
But  the  privilege  here  was  not  personal 
only,  but  relative.  He  was  allowed  to  bring 
"  his  house,  and  all  his  house,  into  the  ark." 
It  is  good  to  belong  to  the  godly.  We  share 
in  many  outward  and  spiritual  advantages 
owing  to  the  relation.  If  God's  servants  are 
blessings  to  others;  if  they  are  called  the 
repairers  of  the  breach,  the  restorers  of  paths 
to  dwell  in ;  if  they  keep  off  judgments,  and 
bring  down  blessings  upon  the  country  in 
which  they  live ;  no  wonder  they  are  profit- 
able to  their  own  connexions.  Abraham  ob- 
tained a  portion  even  for  Ishmael.  Thou 
hast  spoken,  says  David,  also  of  thy  servant's 
house  for  a  great  while  to  come.  And  when 
Solomon  was  threatened  for  his  transgres- 
sions with  the  rending  of  ten  tribes  from  the 
empire,  he  was  assured  it  should  not  be  done 
in  his  days,  for  the  sake  of  his  father.  Pa- 
rents should  fear  the  Lord,  for  the  good  of 
their  children.  The  best  provision  they  can 
make  for  them  is  not  a  hoard  of  silver  and 
gold,  but  entailing  upon  them  the  blessing 
of  the  Lord  that  maketh  rich,  and  addeth  no 
sorrow  with  it  It  is  true  that  real  religion 
does  not  descend  by  inheritance.  Yet  the 
family  of  a  good  man  has  many  spiritual  ad- 
vantages, derived  from  his  instructions,  ex- 
ample, and  prayers.  If  they  do  not  improve 
these,  the  sin  is  their  own,  and  their  punish- 
ment will  be  the  greater.  Ham  was  in  the 
ark ;  but  without  repentance,  though  he  ex- 
perienced a  deliverance  from  the  flood,  he 


perished  for  ever.  "  Many  shall  come  from 
the  east  and  west  and  shall  sit  down  with 
Abraham,  and  Isaac,  and  Jacob,  in  the  king- 
dom of  heaven.  But  the  children  of  the 
kingdom  shall  be  cast  out  into  outer  dark 
ness ;  there  shall  be  weeping  and  gnashing 
of  teeth." 

We  shall  have  reflected  to  little  purpose 
upon  all  this  unless  this  impression  be  left 
upon  the  mind,  that  we  cannot  serve  God  for 
nought.  "Godliness  is  profitable  unto  all 
things,  having  promise  of  the  life  that  now 
is,  and  of  that  which  is  to  come."  He  who 
inhabiteth  eternity,  and  has  other  worlds  tc 
show  himself  in '  and  he  who  is  the  possessor 
and  governor  of  his,  can  never  be  at  a  loss 
to  fulfil  his  own  word,  '  Them  that  honour 
me  I  will  honour,  and  they  that  despise  me 
shall  be  lightly  esteemed.' 


JANUARY  20. 

"  The  law  is  good  if  a  man  use  it  lawfully." 
1  Tim.  i.  8. 

Does  the  goodness  of  the  law  then  depend 
upon  your  conduct?  By  no  means.  It  is 
good  in  itself,  notwithstanding  our  ignorance 
or  our  wickedness.  Yea,  it  is  good,  though 
it  even  increases  our  wickedness  by  irrita- 
tion. And  as  a  dam  thrown  across  the  river 
augments  it  by  resistance,  causing  it  to  rise 
higher,  to  spread  wider,  and  rush  more  im- 
petuously; so  "the  strength  of  sin  is  the 
law."  This  is  the  case  admitted  by  the  Apos- 
tle :  "  When  we  were  in  the  flesh,  the  mo- 
tions of  sins,  which  were  by  the  law,  did 
work  in  our  members  to  bring  forth  fruit 
unto  death."  What  shall  we  say  then  ?  Is 
the  law  sin  1  God  forbid !  "  But  sin,  taking 
occasion  by  the  commandment,  wrought  in 
me  all  manner  of  concupiscence.  For  with- 
out the  law  sin  was  dead."  Yet  he  concludes, 
"  the  law  is  holy,  and  just,  and  good" — It  is 
founded  in  the  nature  of  God  and  of  man ; 
and  in  our  relations  to  himself  and  to  each 
other.  It  requires  nothing  but  what  is  rea- 
sonable, and  conducive  to  our  happiness — 
God  himself  could  not  have  given  any  other 
law — this  law  can  never  be  abolished  or 
changed. 

The  Apostle  means  to  say,  that  it  is  good 
or  evil  to  tts,  according  to  the  use  we  make 
of  it 

What  then  is  the  unlawful  use  of  the  law  ? 
It  is  when  we  go  to  it  as  a  covenant  of  works, 
seeking  from  it  acceptance  before  God,  and 
peace  of  conscience.  It  is  wholly  unable  to 
answer  such  a  purpose  with  regard  to  the 
fallen  and  the  guilty.  A  law  fulfilled  indeed 
justifies ;  but  a  law  broken  can  only  condemn. 
It  was  never  given  for  such  a  design.  And 
such  a  use  of  it  is  therefore  not  only  vain,  but 
sinful:  it  is  striving  against  God  ;  it  is  oppos- 
ing the  plainest  revelation  of  his  will ;  it  is 
robbing  Him  of  his  peculiar  plorv;  it  is  frus- 


42 


JANUARY  21. 


erating  his  grace,  anl  making  Jesus  Christ 
to  be  dead  in  vain.  Yet  this  use  of  it  is  too 
natural,  and  it  is  with  difficulty  men  can  be 
drawn  away  from  it,  and  made  to  submit 
themselves  to  the  righteousness  which  is  of 
God. 

It  is  also  improper  to  repair  to  it  for  ano- 
ther purpose.  It  can  no  more  sanctify  than 
j  justify.  We  may  go  to  Sinai  for  the  rule 
I  and  the  requisition;  but  we  must  go  to  Cal- 
vary for  encouragement,  motive,  and  strength. 
A  sinless  being  can  love  God  by  seeing  Him 
i  his  law,  but  a  guilty  one  never  can — He 
must  first  know  that  there  is  forgiveness  with 
Him.  Terror  and  even  authority  cannot  pro- 
duce love.  Love  is  the  only  source  of  love  ; 
and  without  love  there  is  no  true  obedience. 
The  law  therefore  can  do  no  more  towards 
our  renovation  than  our  remission.  Its  threat- 
enings  and  commands  may  induce  an  outward 
and  constrained  service,  but  will  not  bring  us 
cordially  to  his  feet,  asking,  Lord,  what  wilt 
thou  have  me  to  do?  They  may  make  a  hy- 
pocrite, or  a  slave ;  but  says  Cowper, 


"Tc 

I       « 

Ch 


To  see  the  law  by  Christ  fulfill'd, 
And  hear  his  pardoning  voice, 
ianges  the  slave  into  a  child, 
And  duty  into  choice." 


We  use  the  law  lawfully  when, 

First,  It  is  made  to  con  vice  us  of  sin.  For 
sin  is  the  transgression  of  the  law ;  and  there- 
fore we  must  judge  of  the  one  by  the  other. 
As  we  perceive  the  crookedness  of  the  work- 
manship by  applying  the  straightness  of  the 
ru.e,  so  by  the  law,  says  the  Apostle,  is  the 
knowledge  of  sin.  I  had  not  known  sin,  says 
he,  but  by  the  law :  for  I  had  not  known  lust 
except  the  law  had  said,  Thou  shalt  not  covet. 

Secondly,  when  it  urges  us  to  the  Saviour. 
Indeed  nothing  else  can  kill  the  self-righteous 
confidence  which  keeps  man  naturally  alive 
to  a  vain  hope,  but  an  acquaintance  with  the 
spirituality  of  the  law.  This  extends  not  only 
to  the  outward  conduct,  but  the  state  of  the 
heart,  and  our  very  motives.  It  demands 
nothing  less  than  an  obedience  perfect  in  its 
principle,  extent,  and  duration :  for  "  cursed 
is  every  one  that  continueth  not  in  all  things 
written  in  the  book  of  the  law  to  do  them." 
How  then  can  any  flesh  living  be  justified  1 
Therefore,  says  the  Apostle,  "I,  through  the 
law,  am  dead  to  the  law."  And  "how  through 
the  law  ?  But  by  the  law's  showing  him  his 
peril  and  danger  ?  by  its  stripping  him  of  all 
pretension  to  goodness  and  righteousness  in 
himself]  by  its  awakening  his  conscience  with 
a  sense  of  wrath,  and  driving  him  like  the 
avenger  of  blood  into  the  city  of  refuge  ? 
'  Tor  I  was  alive  without  the  law  once ;  but 
when  the  commandment  came,  sin  revived, 
and  I  died."  While  therefore  we  dislike 
legal  preaching,  there  is  a  preaching  of  the 
law  which  is  allowable  and  necessary,  name- 
ly, when  it  is  preached,  not  as  a  substitute 
for  the  Gospel,  but  to  show  its  absolute  im- 


portance, and  to  induce  us  to  believe  on  Hun 
that  justifieth  the  ungodly,  and  whose  faith 
is  counted  to  Him  for  righteousness. 

Thirdly,  we  use  it  lawfully  when  we  re- 
gard it  as  a  rule  of  Hfe.  Many  vain  things 
have  been  said  upon  this  part  of  our  subject 
But  it  is  a  fact  that  the  Apostle — and  surely 
he  was  not  wanting  in  evangelism — did  refer 
to  the  moral  law  as  the  rule  of  life  to  be- 
lievers. He  enforces  love,  as  "  the  fulfilling 
of  the  law,"  by  which  he  unquestionably 
means  the  moral  law,  which  says,  "Thou 
shalt  love  thy  neighbour  as  thyself."  And  he 
calls  upon  children  to  obey  their  parents  in 
the  Lord,  because  "  it  is  the  first  command- 
ment" of  the  second  table  "  with  promise." 
And  if  this  be  not  the  rule  of  life,  what,  is  1 
Produce  any  other  rule  of  sin  or  duty — If  it 
be  less  perfect,  it  could  not  have  come  from 
Him  who  is  the  same  yesterday,  to-day,  and 
for  ever — If  it  be  more  perfect,  then  he  gave 
a  defective  law  before.  But  what  rule  can 
we  conceive  equal  to  this?  It  binds  man  to 
God  and  to  all  his  fellow-creatures  by  love. 
And  what  can  we  think  of  those  who  view  a 
deliverance  from  an  obligation  to  love  God 
with  all  our  heart,  and  our  neighbours  as  our- 
selves, as  a  privilege?  A  real  Christian 
would  regard  such  a  state  of  exemption  as 
the  vilest  bondage.  He  does  not  complain  of 
the  law,  but  of  himself.  He  does  not  wish  to 
bring  down  the  law  to  his  depravity,  but  he 
longs  to  rise  into  full  conformity  to  its  re- 
quirements. The  more  God  does  for  him,  the 
more  does  he  feel  himself  bound  to  serve 
God.  He  also  finds  it  every  way  useful  to 
apply  to  this  perfect  rule.  It  humbles  him  by 
showing  him  his  deficiencies.  It  makes  him 
prayerful  to  obtain  grace  to  do  the  will  of 
God.  It  makes  him  long  for  heaven,  where 
he  will  be  completely  happy,  because  he  will 
be  completely  holy,  and  that  law  which  is 
now  put  into  his  mind,  and  written  in  his 
heart,  will  have  expelled  every  kind  and  de- 
gree of  adverse  principle,  and  filled  him  with 
all  the  fulness  of  God. 


JANUARY  21. 

"  As  his  part  is  that  goeth  down  to  the  battle, 
so  shall  his  part  be  that  tarrieth  by  the  stuff; 
they  shall  part  alike." —  1  Sam.  xxx.  24. 

The  Amalekites  had  burnt  Ziklag,  the 
place  of  David's  residence,  to  the  ground, 
and  carried  the  people  away  captives.  Hav- 
ing inquired  of  the  I/)rd,  David  was  encou- 
raged to  pursue  after  the  marauders,  and  was 
assured  that  he  should  recover  all  they  had 
taken.  And  so  it  fell  out.  But  in  the  pursuit 
<f  two  hundred  men,  being  too  faint  to  pro- 
ceed, had  been  left  at  the  brook  Besor.  These, 
when  David  returned  re-possessed  of  his  own 
property,  and  also  laden  with  the  riches  of 
the  enemy ;  these  went  forth  to  meet  him 


JANUARY  21. 


and  David  came  near,  and  saluted  them.  But 
the  men  of  Belial,  who  were  with  him,  said, 
"  Because  they  went  not  with  us,  we  will  not 
give  them  aught  of  the  spoil  that  we  have 
rcovered,  save  to  every  man  his  wife  and 
children."  Then,  said  David,  "  Ye  shall  not 
do  so,  my  brethren,  with  that  which  the  Lord 
hath  given  us.  For  who  will  hearken  unto 
you  in  this  matter  ?  But  as  his  part  is  that 
goeth  doion  to  the  battle,  so  shall  his  part  be 
that  tarrieth  by  the  stuff;  they  shall  part 
alike :  and  from  that  day  forward,  he  made  it 
a  statute  in  Israel." 

The  equity  of  this  statute  is  obvious.  Let 
us  pass  to  a  higher  order  of  things,  and  see 
Vow  far  David's  conduct  on  this  occasion  is 
sanctioned  by  a  greater  than  David. 

All  the  Lord's  followers  are  not  alike  cir- 
cumstanced or  employed.  They  differ  in 
their  conditions,  offices,  talents,  opportuni- 
ties, exertions,  and  trials.  Some  of  them 
peculiarly  require  courage,  others  patience  ; 
some  energy,  others  prudence.  Some  go 
down  to  the  battle,  others  tarry  with  the 
stuff*;  some  are  called  to  act  offensively, 
others  defensively;  some  move  in  public, 
others  in  private  life ;  the  duty  of  some  lies 
at  a  distance,  others  are  keepers  at  home — 

J   " Thousands  at  his  bidding  speed, 

And  post  o'er  land  and  ocean,  without  rest — 
They  also  serve,  who  only  stand  and  wait." 

But  this  difference  does  not  affect  their  ac- 
ceptance and  recompense.  They  shall  part 
alike ;  that  is,  provided  they  are  engaged  in 
the  Lord's  service,  and  willing  to  do  what  is 
in  their  power.  This  was  the  case  here. 
These  men  were  as  much  disposed  to  go  as 
their  brethren;  but  they  were  unable;  and 
when  detained,  they  were  not  useless,  but 
aided  David  in  another  department:  they 
guarded  the  baggage  while  their  comrades 
chased  the  foe.  Why  then  should  they  have 
been  forgotten  or  overlooked !  Had  it  been 
otherwise ;  had  these  men  refused  to  march 
or  fight,  and  feigned  excuses  for  their  in- 
dolence, while  their  fellows  toiled  and  bled ; 
it  would  have  been  unrighteous  for  them  to 
have  fared  alike  in  the  spoil.  In  the  battle 
of  the  Nile,  one  of  the  ships,  in  trying  to  take 
its  ordered  station,  went  aground,  and  could 
not  be  loosened  in  time  to  share  in  the  heat 
of  the  action.  This  prevention,  however, 
was  purely  accidental,  and  nothing  could 
have  been  more  trying  to  the  feelings  of  the 
brave  commander  and  his  men:  and  who 
sees  not  that  their  claims  were  equal  to 
those  of  their  brethren,  though  their  services 
were  not]  But  reason  could  have  urged 
nothing  in  their  favour,  had  they,  averse  to 
the  conflict,  sailed  away,  or  purposely  have 
rendered  their  engagement  impossible.  And 
does  not  this  apply  to  many  professors  of  re- 
ligion ?  The  words  of  the  Apostle,  "  where 
there  is  first  a  willing  mind,  it  is  accepted 


according  to  what  a  man  hath,  and  not  ac 
cording  to  what  he  hath  not;"  are  very  en- 
couraging to  some,  but  they  are  often  abused 
by  others.  God  never  accepts  a  good  in-  > 
clination  in  the  room  of  a  good  action,  with- 
out inability:  but  the  will  is  taken  tor  the 
deed,  where  the  deed  cannot  accompany  the 
will.  No  excuse,  therefore,  is  allowed  for 
those  who  do  not  exert  themselves  accord- 
ing to  their  capacity  and  means.  And  He 
knows,  unerringly,  whether  the  impediments 
we  plead  are  real  or  pretended.  And  how 
often  does  self-indulgence,  or  sloth,  or  cow* 
ardice,  create  difficulties  and  obstructions' 
"I  cannot  dig,"  says  the  unjust  steward — 
why  not?  Had  he  no  hands?  or  could  he 
not  procure  a  spade?  Yes — but  day  labour 
was  a  harder  kind  of  livelihood  than  a  dash 
of  the  pen.  Call  upon  a  covetous  hearer  of 
the  Gospel,  with  a  case  of  distress ;  and  he 
tells  you,  "I  cannot  give."  What  is  the 
hinderance  ?  A  greedy  desire  to  hoard  what- 
ever comes  within  his  grasp.  Others  are 
crippled  by  profusion  and  excess  in  food, 
furniture,  and  dress.  They  live  to  the  ex- 
tent of  their  income,  or  beyond  it,  and  so 
have  nothing  to  spare  for  the  poor,  or  for  the 
cause  of  Christ. — But  how  are  they  dis- 
abled ?  Who  requires  them  to  live  thus  ex- 
pensively ?  Surely  not  He,  who  says,  "  if 
any  man  will  be  my  disciple,  let  him  deny 
himself"  "The  lust  of  the  flesh,  the  lust 
of  the  eye,  and  the  pride  of  life,  is  not  of  the 
Father,  but  is  of  the  world."  But,  where  the 
desire  is  to  the  Lord,  He  estimates  the  ser- 
vices of  his  people,  not  by  what  they  do,  but 
what  they  would  do,  were  they  not  prevent- 
ed. David  wished  to  build  a  house  for  His 
name,  but  was  forbidden ;  yet  the  Lord  told 
him,  it  was  well  that  it  was  in  his  heart,  and 
promised  to  build  him  an  house. 

Is  this  a  curious  or  a  useless  speculation  .' 
It  is  adapted  to  keep  us  from  pride  and  dis- 
dain. Let  us  not  undervalue  others  because 
they  have  no,t  our  distinctions  or  advantages 
while  they  are  doing  service  in  other  ways. 
God  smiles  upon  them,  and  we  should  res- 
pect them.  Let  not  the  eye  say  unto  the 
hand,  I  have  no  need  of  thee ;  nor  again,  the 
head  to  the  feet,  1  have  no  need  of  you 
Even  those  members  of  the  body,  which 
seem  to  be  more  feeble,  are  necessary.  Hence 
Paul's  caution  to  every  man,  "  not  to  think 
of  himself  more  highly  than  he  ought  to 
think;  but  to  think  soberly,  according  as  God 
hath  dealt  to  every  man  the  measure  of  faith. 
For  as  we  have  many  members  in  one  body, 
and  all  members  have  not  the  same  office: 
so  we,  being  many,  are  one  body  in  Christ, 
and  every  one  members  one  of  another. 
Having  then  gifts  differing  according  to  the 
grace  that  is  given  to  us,  whether  prophecy, 
let  us  prophesy  according  to  the  proportion  of 
faith ;  or  ministry,  let  us  wait  on  our  minister- 
ing: or  he  that  teacheth,  on  teaching;  or 


44 


JANUARY  22. 


ne  that  exhortetk,  on  exhortation:  lie  that 
giveth  let  him  do  it  with  simplicity ;  he  that 
ruleth,  with  diligence ;  he  that  showeth  mer- 
cy, with  cheerfulness." 

It  should  also  keep  us  from  leaving  our 
own  stations,  and  intruding  into  places  for 
which  we  are  not  designed.  The  temptation 
ia  often  usefulness;  but  if  we  are  unprofit- 
able, the  fault  is  not  in  our  condition,  but  in 
our  principles  and  dispositions.  We  may 
serve  our  generation,  and  have  the  testimony 
that  we  please  God,  in  whatever  state  his 
providence  places  us.  Let  every  man,  there- 
fort,,  abide  in  the  calling  in  which  he  is  called 
of  Go  J. 

And  in  the  same  way  it  should  silence  the 
discontent  or  discouragement  that  often  arises 
from  the  obscurity  and  limitation  of  our  cir- 
cumstances. Why  do  we  murmur  or  despond 
because  we  have  not  the  situations  and  re- 
sources which  others  command  1    The  Lord 
who  withholds  them,  looketh  at  the  heart. 
"  If  the  foot  shall  say,  because  I  am  not  the 
hand,  I  am  not  of  the  body ;  is  it  therefore 
not  of  the  body  ?    And  if  the  ear  shall  say, 
because  I  am  not  the  eye,  I  am  not  of  the 
body ;  is  it  therefore  not  of  the  body  1"  What 
said   He  of  Mary  1    "  She  hath  done  what 
she  could."     Many  put  into  the  treasury ; 
aud   the    rich  gave   largely;    but  the   poor 
widow  who  gave  only  two  mites,  gave  more 
than  they  all.     The  man  v  ho  occupied  with 
rive  talents,  heard  the  same  sentence  as  the 
man  who   had    improved    his   ten — "Well 
done,  thou  good  and  faithful  servant."     And 
the  man  who  was  cast  into  outer  darkness 
would  have  had  the  same  commendation  had 
he  not  been  negligent:  he  was  rejected,  not 
because  he  had  only  one  talent,  but  because 
he  hid  it  in  a  napkin.     It  is  well  to  see  the 
rich  generous,  and  humble,  and  thankful ;  but 
the  same  degree  of  grace  may  appear  equally 
in  the  poor  when  they  refuse  to  steal,  and 
take  not  God's  name  in  vain.     The  man  who 
knows  how  to  be  abased  is  as,  divinely  in- 
structed as  he  who  knows  how  to  abound. 
Some  go  to  the  house  of  God  with  the  multi- 
tude to  keep  holy  day :  others  are  detained  by 
accident,  sickness,  or  infirmity ;  but  "  in  their 
hearts  are  the  ways  of  them ;"  and  therefore 
they  shall  see  his  power  and  glory  alone,  as 
others  see  him  in  the  sanctuary.     One  has 
leisure  to  go  forth  on  a  week  day  evening  to 
hear    the    preaching  of  the  word;   another 
abides  by  the  stuff!     That  female  edifies  the 
public  with  her  pen;   this   is  engrossed  in 
rearing  her  infant  family,  and  performing  the 
most  important  duties  of  life  without  notice — 
they  are  equally  respectable  and  valuable  in 
their  places,  and  shall  part  alike.     "There 
are  diversities  of  gifts,  but  the  same  Spirit. 
And  there  are  differences  of  administrations, 
but  the  same  Lord.     But  the  manifestation 
of  the  Spirit  is  given  to  every  man  to  profit 
withal." 


Moral  greatness  does  not  consist  in  doing 
extraordinary  things,  but  in  doing  ordinary 
things  with  a  great  mind;  that  is,  with  a 
desire  to  please  and  glorify  God.  It  therefore?  I 
lies  open  equally  to  all.  The  servant  ma\ 
be  as  great  in  the  sight  of  the  Lord  as  his 
master.  In  a  word,  the  excellency  of  in- 
dividuals depends  not  upon  the  eminence  or 
their  station,  or  the  splendour  of  their  calling.  ' 
but  in  the  fidelity  and  zeal  with  which  they 
answer  to  their  claims  and  duties;  just  as 
the  perfection  of  an  actor  appears,  not  in  the 
kind  of  character  he  represents,  but  in  the 
manner  in  which  he  performs  it. — 

"  Glory  and  shame  from  no  conditions  rise, 
Act  well  your  part, — there  all  the  honour  lies  '" 


JANUARY  22. 
"  Deborah  Rebekafis  nurse  died,  and  she  via* 
buried  beneath  Beth-el  under  an  oak:  and 
the  name  of  it  -was  called  Allon-bachuth." 
Gen.  xxxv.  8. 

She  was  one  of  his  mother's  servants. 
When  Rebekah  married,  she  took  Deborah 
along  with  her.  She  had  therefore  attended 
Jacob  in  his  infancy ;  and  after  his  mother's 
death  he  seems  to  have  sent  for  her,  and  she 
came  and  lived  with  him,  and  rendered  her- 
self useful  to  his  own  children.  She  must 
now  have  been  very  aged.  In  those  earlier 
days  domestics  retained  their  relation  to  their 
masters  and  mistresses  much  longer  than 
they  now  do:  unless  they  married  ;  and 
sometimes,  even  then,  they  commonly  died 
in  the  families  in  which  they  lived.  Now, 
the  connexion  is  frequently  but  for  the  year 
or  month.  "  Ah,"  it  is  said,  "  servants  are 
not  now  what  they  were  formerly."  We 
believe  it;  but  the  principal  reason  perhaps 
is,  because  their  masters  and  mistresses  are 
not  the  same.  Corruption,  like  every  other 
stream,  does  not  run  upward,  but  downward. 
Fashions  descend  from  the  high  to  the  low : 
and  morals  do  the  same.  From  the  state  of 
the  hall,  we  may  generally  ascertain  tho 
previous  state  of  the  parlour. 

Old  domestics,  who  have  been  faithful  and 
useful  in  their  generation,  should  not  be  dis- 
regarded as  hirelings  who  have  filled  their 
day,  but  be  treated  as  humble  relations — 
"  Thine  own  friend  and  thy  father's  friend 
forsake  not." 

No  mention  is  made  of  Rebekah's  dissolu- 
tion or  interment ;  but  we  are  informed  of 
the  death  and  burial  of  her  nurse.  As  all 
could  not  have  a  place  in  his  word,  the  plea- 
sure of  God  is  seen  in  the  distinguished  no- 
tice taken  of  some  individuals  above  others. 
Yet  he  has  not  acted  arbitrarily  in  this  case. 
He  bestows  his  favours  freely ;  but  honour  is 
dispensed  according  to  rule,  and  that  rule  he 
has  himself  laid  down — "  Them  that  honou 
me,  I  will  honour."  And  this  may  be  done 
in  any  station,  or  condition  of  life.     And  th 


JANUARY  23. 


Lord  is  no  respecter  of  persons.  He  seeth 
not  as  man  seeth ;  and  often  chooses  things 
that  are  not,  to  bring  to  nought  things  that 
are,  that  no  flesh  may  glory  in  his  presence. 

The  weeping  here  was  so  great  that  it 
gave  a  name  to  the  place.  Nothing  could 
more  strongly  show  the  worth  of  this  old  fe- 
male, and  the  place  she  held  in  the  esteem 
and  affection  of  the  whole  family.  Every 
tear  that  dropped  from  every  eye  said,  "  Well 
done,  good  and  faithful  servant."  There  are 
some  who  draw  forth  no  blessing  while  they 
live,  vr  tears  when  they  die — a  dry  funeral  is 
a  hateful  sight 

She  was  buried  upon  the  spot,  under  "  the 
oak  of  weeping."  Burying-places  are  of 
natural,  not  of  religious  consideration.  Where 
the  tree  falleth,  it  may  lie.  But  let  us  not 
fail  to  observe  how  little  we  know  of  the  cir- 
cumstances in  which  we  may  be  called  to 
die — whether  among  careless  strangers  or 
sobbing  friends,  whether  at  home  or  abroad, 
whether  in  the  chamber  or  on  the  road. 
Therefore  says  Wisdom,  "Be  ye  always 
ready,  for  in  such  an  hour  as  ye  think  not, 
the  Son  of  man  may  come.  We  can  ascertain 
where  we  began  life,  but  there  is  only  one 
Being  who  can  tell  where  we  shall  end  it 
But  we  may  well  leave  it  to  our  Heavenly 
Father  to  choose  the  lap  of  earth  on  which 
we  shall  repose.  Wherever  it  may  be,  it  will 
be  alike  safe  and  comfortable,  if  we  fall  asleep 
in  Jesus. 


JANUARY  23. 

"  Clothed  -with  a  garment  down  to  the  foot,  and 
girt  about  the  paps  with  a  golden  girdle." 
Rer.  i.  13. 

The  dress  was  sacerdotal ;  and  our  Lord's 
appearance  in  this  attire  was  to  remind  John 
that  He  was  the  High  Priest  of  our  profes- 
sion. This  is  one  of  the  three  grand  offices 
He  sustains  and  executes  in  the  economy  of 
our  salvation — He  who  is  the  prophet  that 
was  to  arise  like  unto  Moses,  and  the  King 
in  Zion,  is  also  an  High  Priest  who  is  ,set  on 
the  right  hand  of  the  throne  of  the  Majesty 
in  the  heavens;  a  minister  of  the  sanctuary, 
and  of  the  true  tabernacle,  which  the  Lord 
pitched,  and  not  man.  And  we  make  no 
scruple  to  say,  that  the  first  and  second  of 
these  offices  derive  their  efficacy  and  even 
their  existence  from  the  third. 

The  High  Priest  under  the  law  was  a  very 
remarkable  and  important  character.  He 
was  the  medium  of  all  intercourse  between 
God  and  the  people.  Thus  he  was  a  striking 
emblem  of  the  Lord  Jesus  as  the  mediator  of 
the  new  covenant  But  in  tracing  the  re- 
semblance we  shall  pass  by  his  personal 
qualities,  the  mode  of  his  consecration,  the 
oil  that  was  poured  upon  his  head,  and  his 
vesture  to  the  skirt  of  which  were  attached 
the  golden  bell  and  pomegranate — in  all  of 


which  truth  may  find  some  analogy  and  fancy 
more  :  and  notice  only  the  three  actions  b* 
had  to  perform.     These  were, 

First,  expiatioa.  He  offered  not  only  gifts 
but  sacrifices :  and  we  know  the  design ;  it 
was  to  atone  for  the  sins  of  the  people.  The 
slaughter  of  the  victims  showed  at  once  the 
penalty  of  sin,  and  the  way  of  deliverance 
from  it — life  for  life — for  without  shedding 
of  blood  there  is  no  remission.  Herein  the 
High  Priest  typified  the  Saviour:  but  see 
how  the  former  is  surpassed  by  the  latter! 
The  one  offered  for  his  own  sins  as  well  as 
for  those  of  the  people:  the  other  was  harm- 
less, holy,  undefiled,  separate  from  sinners. 
The  one  repeated  his  sacrifices  often,  because, 
they  could  not  make  the  comers  thereunto 
perfect ;  the  other,  by  the  one  offering  up  o< 
Himself,  perfected  for  ever  them  that  ar» 
sanctified.  The  one  made  atonement  onh, 
for  the  congregation  of  the  children  of  Israel 
the  other  taketh  away  the  sin  of  the  world. 

Secondly,  intercession.  We  know  no 
whether  the  High  Priest  used  any  words , 
but  what  he  did,  spuke  loud  enough.  For 
after  slaying  the  victim,  he  took  the  blood  in 
a  bason,  and,  wearing  the  names  of  the  tribes 
of  Israel  on  his  breast  he  entered  into  the 
holiest  of  all,  and  sprinkled  the  mercy-seat 
and  burnt  incense ;  while  He  who  sat  between 
the  cherubim  smelled  the  sweet  savour.  And 
thus  Jesus,  after  bearing  our  sins  in  his  own 
body  on  the  tree,  and  obtaining  eternal  re- 
demption for  us,  entered  into  heaven  itself, 
with  his  own  blood,  there  to  appear  in  the 
presence  of  God  for  us,  presenting  and  plead- 
ing his  sacrifice,  and  founding  on  his  satis- 
faction his  claims  in  favour  of  his  people. 
"  Wherefore  He  is  able  to  save  to  the  utter- 
most them  that  come  unto  God  by  Him,  see- 
ing He  ever  liveth  to  make  intercession  for 
them."  "We  have  an  Advocate  with  the 
Father,  Jesus  Christ  the  righteous,  who  is 
the  propitiation  for  our  sins. 

Thirdly,  benediction.  While  he  was  burn 
ing  incense  within,  the  whole  multitude  oi 
people  were  praying  without  and  did  not  de- 
part till  he  came  forth  and  pronounced  the 
blessing.  The  very  words  he  used  are  re- 
corded :  "  The  Lord  bless  thee,  and  keep 
thee :  the  Lord  make  his  face  shine  upon 
thee,  and  be  gracious  unto  thee :  the  Lord 
lift  up  his  countenance  upon  thee,  and  give 
thee  peace."  This  language  was  more  than 
a  mere  wish  on  the  part  of  the  High  Priest ; 
it  was  the  blessing  of  Him  whom  they  had 
offended,  and  was  nothing  less  than  an  ac- 
knowledgment that  God  was  pacified  to- 
wards them,  that  they  were  in  favour  with 
Him,  and  might  go  away  joyful  and  glad  of 
heart.  So  his  Church  had  not  long  to  wait, 
when  they  saw  Him  enter  within  the  vail  in 
his  accession  to  glory,  before  he  came  forth 
in  the  effusion  of  his  Holy  Spirit  and  com- 
manded the  blessing,  even  life  for  evermore 


* 


46 


JANUARY  24 


in  the  preaching  of  the  gospel,  which  as- 
sures us  that  we  are  reconciled  unto  God  by 
the  death  of  his  Son,  that  we  are  accepted  in 
the  Beloved,  and  shall  be  Satisfied  early  with 
his  favour.  "  Happy  art  thou,  O  Israel." 
"  Blessed  are  the  people  that  know  the  joy- 
ful sound :  they  shall  walk,  O  Lord,  in  the 
light  of  thy  countenance  ;  in  thy  name  shall 
they  rejoice  all  the  day,  and  in  thy  righte- 
ousness shall  thev  be  exalted." 


JANUARY  24 

'  Let  the  -words  of  my  mouth,  and  the  medita- 
tion of  my  heart,  be  acceptable  in  Thy  sight." 
Psalm  xix.  14. 

All  human  beings  should  have  a  govern- 
ing aim  to  influence  and  regulate  them.  And 
all  have  such  an  aim  :  but  all  have  not  a  pro- 
per one.  All  wish  to  please :  but  we  may 
divide  them  into  three  classes.  Some  please 
themselves.  Whoever  is  offended,  they  must 
be  indulged.  Whatever  be  the  claims  of 
others,  they  will  have  their  own  way,  and 
humour.  Some  strive  to  please  men.  And 
this  is  not  in  all  cases  improper.  A  conde- 
scending and  obliging  behaviour  is  lovely ; 
and,  therefore,  enjoined.  "  Let  every  one 
of  us  please  his  neighbour."  But  it  must  be 
"  for  his  good  to  edification ;"  and  in  things 
lawful ;  otherwise,  "  if  I  seek  to  please  men, 
I  shall  not  be  the  servant  of  Christ."  Some 
endeavour  to  please  God.  These  are,  in- 
deed, comparatively  few  ;  but  we  hope  their 
number  is  increasing.  Such  were  Paul  and 
his  companions :  "  We  labour,  that  whether 
present  or  absent,  we  may  be  accepted  of 
Him."  And  such  was  David:  "Let  the 
words  of  my  mouth,  and  the  meditation  of 
my  heart,  be  acceptable  in  thy  sight." 

By  a  figure  of  speech,  all  authors  frequent- 
ly use  a  part  for  the  whole.  David  wishes 
to  dedicate  to  God  all  his  powers  and  actions; 
and  to  walk  before  Him  in  all  his  command- 
ments and  ordinances,  blameless.  But  if  we 
take  the  expression  a3  it  is,  we  see  how  he 
extends  his  pious  solicitude.  A  natural  man 
may  regard  his  conduct,  especially  as  it  falls 
under  the  observation  of  his  fellow-creatures. 
But  does  he  make  conscience  of  his  speech  1 
Dees  ho  make  conscience  of  his  thoughts? 
David's  care  reaches  to  the  words  of  his 
mouth,  and  the  meditations  of  his  heart;  and 
he  prays  that  both  may  be  acceptable  in  God's 
sight. 

The  prayer  shows  hi3  humility.  When 
we  have  done  all,  we  are  unprofitable  ser- 
vants. A  faithful  examination  of  our  holiest 
things  will  destroy  all  confidence  in  them, 
and  prove  that  they  need  forgiveness,  rather 
than  deserve  recompense.  "My  perform- 
ances are  so  poor,  so  imperfect,  so  unworthy, 
that  it  must  be  an  act  of  grace  in  Thee  to 
regard  them.  Deign,  O  Lord,  to  smile  upon 
them.    View  them  in  the  Son  of  thy  love ; 


and  for  His  sake  forgive  the  evil  and  accep 
the  good — 

•'  I  cast  them  a .  T'r/  feet :  my  only  plea 
Is  what  it  was,  Hjpendence  upon  Thee." 

The  prayer  shows  his  affection.  All  mus* 
acknowledge  the  importance  of  loving  God 
But  what  is  the  best  evidence  of  it  ]  "  This 
is  the  love  of  God,  that  we  keep  his  com- 
mandments." And  the  Christian  delights  in 
his  law.  It  is  enough  for  him  to  know  what 
He  forbids,  or  what  He  enjoins.  This,  says 
he,  will  please  Him ;  therefore  I  will  pur- 
sue it.  This  will  offend  Him;  therefore  I 
will  forbear.  David  was  anxious  that  not  a 
word  or  a  thought  should  displease  his  God. 

The  prayer  shows  a  consciousness  of  duty. 
We  are  all  under  an  indispensable  obligation 
to  please  God,  both  on  the  ground  of  grati- 
tude and  justice.  Who  called  us  into  being  1 
Who  has  fed  us  all  our  life  long]  Who 
sought  us  when  lost,  and  ransomed  us  from 
death  and  hell  1  We  are  not  our  own  1  For 
we  are  bought  with  a  price.  He  is  our  fa- 
ther, our  master,  our  king.  And  without  a 
concern  to  please  Him,  can  we  be  good  chil- 
dren, good  servants,  good  subjects  ]  There 
may  be  a  time  when  an  obligation  to  please 
an  earthly  superior  may  cease  to  be  binding 
upon  us.  He  may  require  of  us  what  is  un- 
reasonable and  unrighteous.  But  God's  per- 
fect will  demands  nothing  but  what  is  wise, 
and  holy,  and  just,  and  good. 

The  prayer  shows  a  regard  to  self-interest. 
David  was  not  mercenary  ;  but  he  knew  he 
could  not  serve  God  for  nought.  In  serving 
God  we  more  effectually  serve  our  own  wel- 
fare :  and  as  God  himself  has  placed  the  ad- 
vantage before  us  in  the  Scripture  not  only 
as  a  truth,  but  as  a  motive,  it  cannot  be  im- 
proper to  regard  it.  Many  will  entreat  the 
favour  of  the  prince,  and  every  one  is  a 
friend  to  him  that  giveth  gifts.  But  if  we 
were  sure  of  gaining  his  approbation — than 
which  nothing  is  more  uncertain — yet  what 
is  it  when  obtained  1  But  if  we  study  to 
please  God,  success  is  not  only  sure,  but  glo- 
rious. The  friendship  of  the  mightiest  mo- 
narch can  do,  very  little  for  us ;  our  greatest 
exigencies  lie  far  beyond  the  reach  of  human 
aid.  But  God  can  supply  all  our  need.  He 
is  able  to  do  for  us  exceeding  abundantly 
above  all  we  are  able  to  ask  or  think. 

It  would  be  endless  to  specify  all  the  be- 
nefits attached  to  a  pleasing  God.  Is  pre- 
servation from  sin  a  blessing  1  "  Whoso 
pleaseth  God  shall  escape  from  her ;  but  the 
sinner  shall  be  taken  by  her."  There  is  no- 
thing too  vile  for  us  to  fall  into  if  we  provoke 
our  Defender  to  withdraw  from  us.  Is  safety 
and  concord  a  blessing'!  "When  a  man's 
ways  please  the  Lord,  he  maketh  even  hia 
enemies  to  be  at  peace  with  him."  Is  the 
answer  to  prayer  a  blessing  1  "  And  what- 
soever we  ask  we  receive  of  Him,  because 
we  keep  his  commandments,  and  do  those 


JANUARY  2c 


.hnigs  that  are  pleasing1  in  his  sight"  Is  a 
removal  to  heaven  desirable  1  "  By  faith 
Enoch  was  translated  that  he  should  not  see 
death ;  and  was  not  found,  because  God  had 
translated  him  :  for  before  his  translation  he 
had  tills  testimony,  that  he  pleased  God." 
Ho  went  indeed  in  a  chariot  of  fire  ;  but  an 
apoplexy,  an  accident  a  dropsy,  a  fever  will 
not  be  amiss,  that  takes  us  from  a  vale  of 
tears  into  the  joy  of  our  Lord. 


JANUARY  25. 
"We  are  the  Lord's."— Rom.  xiv.  8. 

By  the  Lord  here  we  are  to  understand 
the  Lord  Jesus :  witness  the  words  immedi- 
ately following :  "  For  to  this  end  Christ  both 
died,  and  rose,  and  revived,  that  he  might  be 
Lord  both  of  the  dead  and  living." 

Now  if  we  examine,  we  shall  find  that  He 
has  every  kind  of  claim  and  right  to  us. 

He  has  a  right  derived  from  his  creating 
power.  If  "  all  things  were  made  by  Him," 
He  made  us,  and  not  we  ourselves.  In  con- 
sequence of  this,  he  has  a  property  in  us,  not 
only  such  as  no  man  can  have  in  a  fellow- 
creature,  but  such  as  even  no  father  has  in 
his  own  children.  They  are  his  in  a  Subor- 
dinate and  limited  degree ;  but  we  are  the 
Lord's  absolutely  and  entirely.  He  brought 
us  out  of  nothing ;  framed  our  bodies ;  cov- 
ered us  with  skin  and  flesh ;  fenced  us  with 
bones  and  sinews ;  and  formed  our  spirits 
within  us.  Suppose  we  were  to  return  to  him 
all  that  we  received  from  him — what  would 
be  left  as  our  own  1 

He  has  a  right  derived  from  his  providen- 
tial care.  He  has  not  only  given  us  life  and 
favour,  but  his  visitation  hath  preserved  our 
spirits.  Why  died  we  not  from  the  womb ! 
Who  sustained  us  when  we  hung  on  our 
mother's  breast  1  Whose  mercies  have  been 
new  every  morning !  Who  has  given  his  be- 
loved sleep  1  Who  has  inspired  our  connex- 
ions with  all  the  tenderness  they  ever  ex- 
pressed towards  us  1  Whose  are  we  but  His, 
in  whom  we  live,  move,  and  have  our  beino-  > 
How  vile  and  mean  to  enjoy  the  light  of  n;s 
sun— to  breathe  his  air— to  eat  constantly  at 
his  table— to  be  clothed  from  his  wardrobe — 
and  not  own  and  acknowledge  our  obligations 
to  Him  ! 

He  has  a  right  derived  from  his  redeem- 
ing mercy.  We  are  not  our  own,  but  bought 
with  a  price,  and  He  paid  it  To  feel  the 
force  of  this  claim,  it  will  be  necessary  for  us 
to  weigh  three  things.  First  the  mighty  and 
dreadful  evils  from  which  he  has  delivered 
us ;  sin,  the  power  of  darkness,  the  present 
evil  world,  death,  and  the  wrath  to  come. 
Secondly,  the  state  to  which  He  has  advanced 
us;  its  blessedness,  its  glory,  its  safety,  its 
duration,  its  immensity.  Even  the  beginnings 
cf  it  here,  its  earnests  and  foretastes,  are  in- 


describab  e  and  inconceivable — even  now  the 
joy  is  unspeakable  and  full  of  glory ;  and  the 
peace  passeth  all  understanding.  Thirdly,  the 
way,  the  infinitaky  expensive  way  in  which 
he  has  thus  ransomed  us.  All  comes  free  to 
us ;  but  what  did  it  cost  Him  !  Owing  fc)  our 
slight  views  of  the  evil  of  sin  and  the  holi- 
ness of  God,  we  are  very  little  struck  with 
the  greatness  of  redemption  and  the  difficul- 
ties attending  it.  It  was  easy  to  destroy  man ; 
but  to  restore  him,  in  a  way  that  should  mag- 
nify the  law  which  had  been  broken,  and  dis- 
play God  as  the  just  as  well  as  the  justifier, 
was  a  work  to  which  the  Lord  Jesus  only 
was  adequate — and  what  does  it  require  even 
of  him  1  Not  a  mere  volition — not  a  mere 
exertion,  as  when  he  delivered  the  Jews  from 
Egypt,  and  spake  the  world  into  being.  He 
must  assume  flesh  and  blood.  He  dwelt 
among  us.  For  thirty-three  years  he  was  a 
man  of  sorrows  and  acquainted  with  grief. 
Let  us  go  over  his  history ;  let  us  survey  his 
sufferings ;  let  us  meditate  on  his  agony  in 
the  garden ;  his  shame  on  the  cross ;  his 
abasement  in  the  lowest  parts  of  the  earth  : 
and  all  this  for  enemies ;  and  all  not  only 
without  our  desert,  but  without  our  desire — 
till  we  feel  we  are  drawn,  and  bound  with 
the  cords  of  a  man  and  the  bands  of  love — a 
love  that  passeth  knowledge.     Hence 

He  has  a  right,  derived  not  only  from  what 
he  has  done,  but  from  what  we  have  dono ; 
a  right  derived  from  our  dedication.  If  Chris- 
tians, we  have  ratified  his  claims,  and  have 
actually  surrendered  ourselves  to  him,  re- 
nouncing every  other  owner,  and  saying, 
"  Lord,  I  am  thine,  save  me.  Other  Lords  be- 
side Thee  have  had  dominion  over  me ;  but 
henceforth  by  Thee  only  will  I  make  men- 
tion of  thy  name."  Thus  the  Corinthians 
"  gave  their  ownselves  unto  the  Lord."  In 
this  surrender,  the  main  thing  is  the  heart ; 
for  if  this  be  given,  nothing  will  be  with- 
holden.  This  therefore  is  the  Lord's  demand : 
;i  My  son.  give  me  thine  heart"  And  perhaps 
some  can  remember  the  particular  time  when 
this  surrender  was  first  effectually  made. 
Perhaps  they  had  been  pressed  by  an  afflic- 
tion that  nad  threatened  their  frame,  or  laid 
bare  their  earthly  hopes.  Perhaps  a  friend 
had  urged — perhaps  a  sermon.  But  the  sur- 
render was  made — "  Here,  Lord,  I  give  my- 
self to  Thee,  with  all  I  have,  and  all  I  am. 
My  understanding  shall  be  Thine,  to  know 
Thee ;  my  will,  to  choose  Thee ;  my  coo- 
science,  to  fear  Thee — 

"  If  there  be  passions  in  my  soul, 
And  passions,  Lord,  there  be, 
I  yield  thera  all  to  thy  control, 
My  Jesus,  all  to  Thee—" 

My  tongue  shall  show  forth  thy  praise. 
My  time,  my  property,  my  influence,  shall  all 
be  employed  for  Thee.  And  this  dedication 
you  have  often  renewed  since — in  the  houi 
of  retirement — in  the  field  of  meditation — in 


JANUARY  26. 


the  house  ol   prayer — at  the  table  of  the 
lx>rd — 

And  having  opened  your  mouth  unto  the 
Lord,  you  cannot  go  back^  Nor  do  you  wish 
it.  To  whom  could  you  go  1  He  hath  the 
words  of  eternal  life — It  is  your  highest  priv- 
ilege to  belong  to  Him.  If  you  are  the  Lord's, 
He  will  take  care  of  you.  He  will  provide 
for  you.  He  will  guide  you  with  his  counsel, 
and  afterward  receive  you  to  glory — "  If  ye 
be  Christ's,  then  are  ye  Abraham's  seed,  and 
heirs  according  to  the  promise." 


JANUARY  26. 

"They  have  forsaken  the  right  «?ay." 
2  Peter  ii.  15. 

We  shall  leave  the  persons  of  whom  the 
Apostle  here  speaks,  and  call  upon  you  to 
think  of  yourselves.  Religion  is,  very  prop- 
erly, held  forth  by  the  "  right  way ;"  and  we 
have  accordingly  six  admonitions  to  bring  for- 
ward concerning  it. 

First — inquire  what  this  right  way  is.  If 
you  err  here,  the  labour  of  advancing  will  be 
in  vain ;  your  progress  will  only  lead  you 
astray,  and  terminate  in  disappointment,  re- 
gret, and  woe.  And  Solomon  tells  us  "  there 
is  a  way  which  seemeth  right  unto  a  man, 
but  the  end  thereof  are  the  ways  of  death." 
How  surprising  and  terrible  to  fall  from  the 
expectation  of  heaven  into  the  depths  of  hell ! 
Yet  this  will  be  the  case  of  some,  yea  many, 
who  will  carry  their  confidence  to  the  very 
door,  "  saying,  Lord,  Lord,  open  to  us ;"  "  and 
He  shall  answer  and  say  unto  them,  I  know 
ye  not  whence  ye  are."  In  a  case  of  so  much 
importance,  where  there  is  reflection,  there 
can  be  no  satisfaction  of  mind  without  cer- 
tainty ;  and  certainty  is  attainable.  Go  forth 
by  the  footsteps  of  the  flock.  Search  the 
Scriptures,  and  search  them  for  the  purpose 
they  were  given  to  accomplish,  "that  we 
might  believe  that  Jesus  is  the  Christ  the  Son 
of  God ;  and  that,  believing,  we  might  have 
life  through  his  Name."  If  you  are  anxious  to 
know  how  you  may  come  before  the  Lord, 
and  what  you  must  do  to  be  saved,  you  will 
find  the  Prophets  and  Apostles  all  ready  to 
show  unto  you  the  way  of  salvation.  Espe- 
cially pray  to  the  Father  of  lights,  and  plead 
the  promise  :  "  If  any  of  you  lack  wisdom, 
let  him  ask  of  God,  that  giveth  to  all  men 
liberally,  and  upbraideth  not ;  and  it  shall  be 
given  him."  Thus  you  will  be  taught  of  the 
Lord ;  his  Spirit  shall  lead  you  into  all  truth ; 
and  as  a  wayfaring  man,  though  a  fool,  you 
shall  not  err  therein. 

Secondly — enter  it,  and  walk  therein. 
There  is  a  form  of  knowledge  as  well  as  of 
godliness;  and  it  is  lamentable  to  think  how 
many  there  are  who  rest  in  it.  They  are 
familiar  with  every  thing  the  preacher  ad- 
vances, and  admit  readily  the  truth  of  it  into 


their  judgment;  but  while  they  hear  nis 
words,  they  do  them  not.  They  acknowledge 
themselves  to  be  sinners,  but  never  cry  for 
mercy.  They  believe  in  the  divinity,  atone- 
ment, and  righteousness  of  the  Saviour,  and 
that  there  is  salvation  in  none  other ;  but  do 
not  come  to  Him  that  they  might  have  life. 
But  "  if  ye  know  these  things,  happy  are  yo 
if  ye  do  them."  The  knowledge  of  a  remedy 
will  never  cure  you  without  an  application  ot 
it.  Your  knowledge  of  a  way  leading  to  a 
place  will  never  bring  you  there,  unless  you 
set  off",  and  hold  on  till  you  reach  it.  Yea, 
your  acquaintance  with  divine  truth,  if  it  has 
no  influence  over  you,  will  be  worse  than 
nothing :  "  for  to  him  that  knoweth  to  do 
good,  and  doeth  it  not,  to  him  it  is  sin."  "  And 
that  servant,  which  knew  his  Lord's  will,  and 
prepared  not  himself,  neither  did  according  tc 
his  will,  shall  be  beaten  with  many  stripes." 
"For  unto  whomsoever  much  is  given,  of  him 
shall  be  much  required :  and  to  whom  men 
have  committed  much,  of  him  they  will  ask 
the  more."  Therefore,  saith  the  Lord,  not  only 
"  stand  ye  in  the  ways  and  see,  and  ask  for 
the  old  paths,  where  is  the  good  way ;"  but 
"  walk  therein,  and  ye  shall  find  rest  for  your 
souls." 

Thirdly — when  you  are  in  it,  turn  not 
aside  to  the  right  hand  or  to  the  left.  There 
are  mistakes  and  miscarriages  of  an  opposite 
description ;  and  we  must  not  suppose  that  in 
going  from  one  side  we  are  in  no  danger  from 
the  other.  All  extremes  are  dangerous ;  and 
truth  and  duty  lie  in  the  middle.  So  Bunyan 
taught :  representing  a  lion  on  each  side  of 
the  road,  but  restrained  by  their  chain  from 
approaching  the  middle — the  only  safe  pas- 
sage was  between.  And  Inspiration  long  be- 
fore had  said,  "  I  lead  in  the  way  of  righteous- 
ness, in  the  midst  of  the  paths  of  judgment : 
that  I  may  cause  those  that  love  me  to  inherit 
substance;  and  I  will  fill  their  treasures." 
Courage  lies  between  rashness  and  dread; 
and  patience  between  despising  the  chasten- 
ing of  the  Lord  and  fainting  when  we  are  re- 
buked of  him.  Parents  are  not  foolishly  to 
indulge  their  children,  neither  are  they  to 
provoke  them  to  wrath,  lest  they  should  be 
discouraged.  We  may  not  know  what  man- 
ner of  spirit  we  are  of;  and  be  either  too 
candid  or  too  severe.  Did  not  Doddridge  err 
in  the  former,  and  Toplady  in  the  latter  1 
Some  carry  the  tenderness  of  conscience  into 
weakness;  and  some  its  allowances  into  licen- 
tiousness. Some  are  too  exclusively  for  pnvi 
lege ;  and  others  for  duty :  but  faith  and 
works  have  both  their  claims  in  the  Gospel ; 
and  from  the  Saviour's  side  came  there  out 
blood  and  water. 

Fourthly — get  as  many  as  you  can  tc  ac- 
company you.  How  can  you  bear  to  see  the 
destruction  of  your  kindred?  Begin  therefore 
with  your  relations,  as  Moses  addressed  Hc- 
bah  :  "  We  are  journeying  unto  the  place  of 


* 


JANUARY  27. 


49 


which  the  Lord  snit ,  I  will  give  it  you :  come 
thou  with  us,  and  +e  will  do  thee  good :  for 
the  ljord  hath  spoken  good  concerning  IsraeL" 
But  extend  your  concern,  and,  as  you  have 
opportunity,  say  to  all,  and  let  your  temper 
and  lite  enforce  the  invitation  :  "  O  taste  and 
see  that  the  Lord  is  good ;  blessed  is  the  man 
that  trusteth  in  him."  Many  in  families  and 
neighbourhoods  have  begun  alone — for  we  are 
not  to  wait  for  others ;  but  after  a  while  their 
prayers  and  endeavours  have  been  crowned 
with  success;  and  those  who  neglected,  or 
even  opposed  them  before,  have  taken  sweet 
counsel  together,  and  walked  to  the  house  of 
God  in  company  with  them.  And  to  be  the 
instrument  of  winning  one  soul !  "  There  is 
joy  in  the  presence  of  the  angels  of  God  over 
one  sinner  that  repenteth !" 

Fifthly — go  on  your  way  rejoicing.  So  did 
the  eunuch  after  Philip  had  preached  unto 
him  Jesus.  And  what  source  of  joy  had  he, 
which  is  not  open  to  you  !  You  may  indeed 
reckon  upon  difficulties  and  trials;  but  the 
Lord  of  the  way  hath  said,  "  Thy  shoes  shall 
be  iron  and  brass,  and  as  thy  days  so  shall 
thy  strength  be."  "  My  grace  is  sufficient 
for  thee."  "  I  will  never  leave  thee,  nor  for- 
sake thee." 

Finally — think  much  of  the  end;  "the  end 
of  your  faith ;"  "  the  end,  everlasting  life." 
Who  can  describe  or  conceive  the  blessed- 
ness and  the  glory  that  await  you  1  And  the 
attainment  is  sure  and  near!  A  few  more 
paces,  and  your  Father's  house  will  appear  in 
view — 

"  Soon  shall  you  bear  him  say. 
Ye  blessed  children,  come  : 
Soon  will  he  call  you  hence  away, 
And  take  his  pilgrims  home." 


JANUARY  27. 

Ye  are  of  God,  little  children,  and  have  over, 
come  them :  because  greater  is  He  that  is  in 
you,  than  he  that  is  in  the  world." — 1  John 
iv.  4. 

How  desirable  was  it  to  inform  them  of 
their  relation  to  God—"  Ye  are  of  God,  little 
children."  So  in  a  sense  are  all :  for  he  made 
us,  and  not  we  ourselves.  As  men,  we  are 
his  people,  and  the  sheep  of  his  pasture.  He 
clothed  us  with  skin  and  flesh,  and  fenced  us 
with  bones  and  sinews:  and  he  not  only  framed 
our  bodies,  but  formed  our  spirits  within  us. 
But  there  is  something  more  peculiar  in  the 
relation  here  spoken  of.  Believers  are  of  God, 
not  only  as  they  are  the  creatures  of  his  power 
and  providence,  but  as  they  are  the  subjects 
of  his  grace.  They  are  of  him,  not  only  by 
formation,  but  renovation  also.  This  people, 
says  he,  have  I  formed  for  myself.  They  are 
his  workmanship.  They  are*  new  creatures : 
they  have  a  new  being,  a  new  heart,  a  new 
life ;  all  things  are  become  new — and  in  all 
Jus  thev  are  of  God—"  Born  not  of  blood,  nor 


of  the  will  of  the  flesh,  nor  of  the  will  of  man, 
but  of  God." 

How  encouraging  was  it  to  announce  their 
victory — "  and  ye  have  overcome  them." 
They  had  not  only  resisted  and  withstood, 
but  had  vanquished.  How  was  this  !  Were 
their  foes  all  slain  1  Had  they  taken  off  the 
helmet  and  sheathed  the  sword!  Had  they 
left  the  field,  and  were  they  now  returning 
home  with  songs  of  triumph  ?  Do  not  Chris 
tians  find  the  spiritual  life  a  warfare  to  the 
last  J  And  as  long  as  they  continue  here, 
are  they  not  armed  !  Are  they  not  engaged  ! 
And  yet  John  speaks  as  if  the  warfare  were 
achieved.  The  reason  is,  because  it  is  par- 
tially accomplished.  They  have  fought  and 
gained  many  a  battle ;  and  have  said,  "Hither- 
to hath  the  Lord  helped  me."  And  the  re- 
mainder of  the  conquest  is  sure.  Now  where 
there  is  certainty,  the  future  is  spoken  of  in 
the  Scripture  as  if  it  were  past  Thus  Isaiah, 
ages  before  the  incarnation  of  the  Messiah, 
said,  "  Unto  us  a  Child  is  born ;  unto  us  a 
Son  is  given !"  Well,  therefore,  may  the  be- 
liever say,  "  Thanks  be  unto  God,  who  giveth 
us  the  victory :"  "  Yea,  in  all  these  tilings, 
we  are  more  than  conquerors." 

How  wise  was  it  to  remind  them  of  the 
cause  of  their  success — "  Because  greater  is 
He  that  is  in  you,  than  he  that  is  in  the  world." 
It  was  not  owing  to  themselves — they  were 
not  greater — yea,  they  were  nothing  to  their 
enemies.  But  if  they  v/ere  nothing  to  their 
enemies,  their  enemies  were  nothing  to  their 
Friend  and  Keeper.  The  chief  of  them,  the 
prince  of  this  world,  the  god  of  this  world,  is 
nothing  to  the  Lord  of  all,  who  is  for  them, 
and  nigh  unto  them,  and  in  them,  in  all  that 
they  call  upon  him  for — If  the  one  is  mighty 
the  other  is  Almighty.  He  is  therefore  not 
only  greater,  but  infinitely  greater :  and  not 
only  greater  in  himself,  but  greater  in  his 
agency — greater  in  his  residence — greater  in 
his  subjects.  He  produces  in  them  principles 
more  powerful  than  any  of  the  principles 
which  their  enemies  would  maintain,  though 
they  have  the  advantage  of  an  e»'  Her  being, 
and  derive  aid  from  every  thing  around  us. 
How  else  would  they  ever  have  obtained  pos- 
session of  the  heart!  "  When  a  strong  man, 
armed,  keepeth  his  palace,  his  goods  are  in 
peace :  but  when  a  stronger  than  he  shall 
come  upon  him,  and  overcome  him,  he  taketh 
from  him  all  his  armour  wherein  he  trusted, 
and  divideth  his  spoils."  And  how  else  could 
they  retain  the  possession,  when  every  effort 
will  be  made  by  the  mortified  foe  to  recover 
his  former  sway!  But  truth  is  stronger  than 
error :  grace  is  above  nature ;  and  the  Spirit 
of  the  living  God,  thatdwelleth  in  his  people, 
can  easily  subdue  the  spirit  that  now  \yorketh 
in  the  children  of  disobedience. 

Let  this  regulate  your  gratitude.  You  have 
seen  many  fall,  who  once  seemed  much  more 
likely  to  stand  in  the  evil  day  than  your- 


50 


JANUARY  28. 


selves — but  here  you  are :  and  though,  from 
the  time  you  commenced  your  religious 
course,  you  have  been  constantly  opposed  by 
all  the  powers  of  darkness,  your  heart  has  not 
turned  back,  neither  have  your  steps  declined 
from  his  ways.  To  whose  Name  are  you  to 
"ive  glory  ?  You  have  often  said,  "  1  shall 
one  day  perish :"  and  you  would  have  perished 
long  ago,  had  you  been  left  to  yourself- — But 
here  is  the  secret — "Ye  are  of  God,  little 
children,  and  have  overcome  them :  because 
greater  is  He  that  is  in  you,  than  he  that  is 
in  the  world." 

The  same  truth  that  accounts  for  your 
standing  as  to  the  past,  will  show  what  you 
have  to  rely  upon  as  to  the  future.  If  the  one 
demands  your  praise,  the  other  justifies  your 
confidence.  When  you  look  forward,  you  feel 
your  need  of  strong  consolation ;  and  there  is 
enough  to  inspire  it.  Renounce  self-depend- 
ence ;  but  be  strong  in  the  Lord,  and  in  the 
power  of  his  might.  Look  to  his  grace  for 
your  all-sufficiency ;  and  you  shall  never  be 
confounded.  Every  thing  else  may,  yea,  must 
give  way — But  "  he  that  is  born  of  God,  over- 
cometh  the  world."  "  Sin  shall  not  have  do- 
minion over  you ;  for  ye  are  not  under  the 
law,  but  under  grace."  "  The  God  of  peace 
shall  bruise  Satan  under  your  feet,  shortly." 


JANUARY  28. 

*  And  another  angel  came  and  stood  at  the  altar, 
having  a  golden  censer;  and  there  was  given 
unto  him  much  incense,  that  he  should  offer  it 
with  the  prayers  of  all  saints  upon  the  golden 
altar  which  was  before  the  throne.  And  the 
smoke  of  the  incense,  ichich  came  with  the 
prayers  of  the  saints,  ascended  up  before  God 
out  of  the  angeVs  hand." — Rev.  viii.  3, 4. 

The  ablest  expositors  consider  this  angel 
as  the  Lord  Jesus.  There  were  two  altars 
attached  to  the  Jewish  temple.  But  the  altar 
here  spoken  of  was  not  the  altar  of  burnt- 
offering  which  stood  in  the  inner  court,  but 
the  altar  which  stood  in  the  holy  of  holies, 
called  the  golden  altar ;  and  at  which  the 
high  priest,  after  he  had  sacrificed  the  victim, 
and  sprinkled  the  blood,  burnt  incense,  while 
the  people  were  praying  without.  The  censer 
was  a  small  chafing-dish,  filled  with  burning 
coals,  upon  which  the  high  priest  threw  the 
rich  perfume,  whose  fragrance  then  ascended 
in  a  cloud  of  odour,  of  a  sweet  smell,  to  God, 
who  sat  above  upon  the  mercy-seat,  between 
the  cherubim.  This  was  typical  of  the  High 
Priest  of  our  profession,  who,  having  put  away 
sin  by  the  sacrifice  of  himself,  entered  into 
the  holy  place,  not  with  the  blood  of  bulls  and 
of  goats,  but  with  his  own  blood;  not  to  burn 
incense,  but  to  make  intercession  for  his  peo- 
ple, while  they  are  praying  in  this  lower 
world.     Four  things  are  observable. 

First,  his  people  are  saints.    So  tliev  are 


called,  not  only  here,  but  throughout  the 
Scripture.  The  term  is  not  confined  to  a  few 
official  and  extraordinary  characters.  We 
affix  the  title  to  the  immediate  disciples  of 
the  Lord  Jesus ;  and  say,  Saint  Matthew  and 
Saint  John :  but  the  Apostle  inscribes  several 
of  his  Epistles  "to  the  Saints  that  are  in 
Christ  Jesus" — that  is,  the  whole  body  of  the 
Church.  The  name  is  therefore  applicable  to 
all  real  Christians.  They  are  called  to  be 
Saints ;  called  unto  holiness ;  and  holiness  is 
not  only  the  design,  but  the  tendency  of  all 
their  principles  and  privileges,  when  properly 
understood.  They  are  not  saints  by  nature, 
but  are  made  so  by  grace.  And  how  does 
grace  accomplish  this  work?  It  makes  them 
saints,  not  by  imputed  holiness — there  is  no 
such  phrase  in  the  Bible,  nor  in  the  vocabulary 
of  common  sense.  Nor  by  imputed  righteous- 
ness— this  makes  them  righteous,  and  justi- 
fies them  before  God.  But  they  are  made 
holy  by  the  operation  of  the  Spirit  of  grace 
and  truth.  In  consequence  of  which,  there  is 
a  renovation  of  their  nature,  and  a  consecra- 
tion of  all  they  are,  and  all  they  have,  to  the 
service  and  glory  of  God. 

Secondly,  the  saints  are  all  men  of  prayer. 
"  The  prayer  of  all  saints" — not  of  some,  but 
of  all.  They  are  the  generation  of  them  that 
seek  him.  For  this  shall  every  one  that  is 
godly  call  upon  him.  The  Spirit  of  grace  is 
always  the  spirit  of  supplication ;  and  praying 
is  as  essential  to  the  divine  life,  as  breathing 
to  the  natural.  Vain  therefore  is  every  pre- 
tension to  religion,  without  a  devotional  tem- 
per. The  wicked  restrain  prayer  before  God. 
The  hypocrite  will  not  always  call  upon  him. 
The  formalist,  who  does  not  decline  it,  cries, 
What  a  weariness  it  is  to  serve  him !  How 
is  it  with  us?  Do  we  live  without  God?  Do 
we  only  pray  when  urged  by  fear  or  affliction7 
Do  we  feel  the  duty  a  drudgery  rather  than 
a  privilege?  All  saints  pray,  in  the  temple, 
in  the  family,  alone,  habitually,  as  long  as 
they  live :  and  find  it  good  to  draw  near  to 
God. 

Thirdly,  many  imperfections  attend  their 
services.-  Hence  we  read  of  "  much  incense 
offered  with  the  prayers  of  all  saints."  In 
this  book  mention  is  often  made  of  the  worship 
of  angels,  but  we  do  not  read  of  a  mediator 
for  them ;  nor  of  incense  being  presented 
with  their  devotion.  Nor  was  this  the  case 
with  the  services  of  Adam  and  Eve  in  Para- 
dise. But  we  are  fallen  creatures.  We  are 
vile,  what  shall  we  answer  him  ?  We  pollute 
every  thing  we  touch.  Our  Sabbaths  would 
condemn  us,  as  well  as  our  week-days,  were 
we  to  be  tried  by  them.  Our  good  works  de- 
serve rejection,  rather  than  reward.  Our  re- 
penting needs  repentance ,  and  our  weeping, 
tears.  When  we  have  done  all,  we  are  un- 
profitable servants ;  and  the  innumerable'sina 
of  our  holy  things  constrain  us  to  cry,  "  Entei 
not  into  judgment  with  thy  servant,  O  Lord 


JANUARY  29. 


51 


for  in  thy  sight  shall  no  flesh  living  be  justi- 
fied." Can  this  be  prayer  ?  Is  this  worship- 
ping him  who  is  a  Spirit,  in  spirit  and  in  truth? 
What  wandering  of  thought !  What  distrac- 
tion of  mind !  What  coldness  of  affection ! 
What  a  want  of  fervency  and  faith ! — How 
can  I  offer  this  to  the  only  wise  and  holy  God  ? 
If  I  see  so  much  that  is  defective  and  defiled 
in  my  services,  and  am  so  dissatisfied  with 
them — how  must  they  be  viewed  and  regard- 
ed by  him  who  charges  his  angels  with  folly  ? 
in  whose  sight  the  very  heavens  are  not 
clean  ?  who  sees  more  depravity  in  our  duties 
than  we  see  in  our  sins ! — But, 

Fourthly,  there  is  hope  in  Israel  concern- 
ing this  thing ;  and  relief  is  to  be  found  in 
the  Mediator  between  God  and  man.  "  And 
the  smoke  of  the  incense,  which  came  with 
the  prayers  of  the  saints,  ascended  up  before 
God  out  of  the  angel's  hand."  We  inquire 
not  whether  this  intercession  be  vocal — we 
are  not  informed  whether  the  high  priest  said 
any  thing  when  he  officiated  at  the  golden 
altar.  But  we  know  that  his  intercession  is 
real ;  and  founded  on  his  suffering  and  death, 
which  were  an  offering  and  a  sacrifice  to 
God,  for  a  sweet-smelling  savour.  Hence,  his 
blood  speaketh  better  things  than  the  blood 
of  Abel.  It  cries  not  for  revenge,  but  pardon. 
"Be  merciful  to  their  unrighteousnesses — I 
have  borne  their  grief,  and  carried  their  sor- 
row. I  have  magnified  the  law ;  and  redeem- 
ed them  from  the  curse — Keep,  through  thine 
own  Name,  those  whom  thou  hast  given  me. 
Sanctify  them  through  thy  truth.  Let  them 
be  with  me  where  I  am,  to  behold  my  glory." 
These  are  his  pleadings  for  us,  who  is  infi- 
nitely worthy.  And  we  are  assured  of  the 
result — The  Father  heareth  him  always. 

This  same  shall  comfort  us.  He  is  the 
consolation  of  Israel.  If  any  man  sin,  we 
have  an  advocate  with  the  Father,  Jesus 
Christ  the  righteous ;  and  he  is  the  propitia- 
tion for  our  sins.  If  we  love  him,  we  shall 
not,  we  cannot  abuse  this  encouragement: 
but  let  it  give  us  boldness  and  access  with 
confidence  by  the  faith  if  him.  Let  us  unite 
hope  with  humility ;  and  rejoicing  in  Christ 
Jusus,  with  having  no  confidence  in  the  flesh. 
And  when  we  think  of  passing  through  the 
valley  of  the  shadow  of  death,  to  enter  the 
immediate  presence  of  the  Eternal,  let  us 
say,  "  I  will  go  in  the  strength  of  the  Lord 
God ;  I  will  make  mention  of  his  righteous- 
ness only." 


JANUARY  29. 

"He  suffered  no  man  to  do  them  wrong:  yea,  he 
reproved  kings  for  their  sakes  ;  saying,  Touch 
not  mine  anointed,  and  do  my  prophets  no 
harm." — Psalm  cv.  14, 15. 

He  did  this  to  the  patriarchs.  Ht  did  it 
when  they  were  but  few  in  number,  yea  very 
few,  and  strangers  in  the  land:  and  when 


they  went  from  one  nation  to  another,  from 
one  kingdom  to  another  people :  and  so  seemed 
to  invite  hostility  and  injury  from  the  power- 
ful and  unprincipled.  He  did  it  sometimes  in 
dreams  and  visions,  and  sometimes  in  words 
and  deeds :  as  we  see  in  the  rebuke  of  Pha- 
raoh with  regard  to  Abraham  when  in  Egypt ; 
and  of  Abimelech  with  regard  to  Isaac  in 
Gerar.  Also  when  by  the  destruction  of  the 
Shechemites  Jacob's  sons  had  rendered  him 
odious  to  all  the  surrounding  clans :  yet,  when 
he  journeyed,  "  the  terror  of  God  was  upon 
the  cities  that  were  round  about  them,  and 
they  did  not  pursue  after  them."  "  He  suf- 
fered no  man  to  do  them  wrong :  yea,  he  re- 
proved kings  for  their  sakes ;  saying,  Touch 
not  mine  anointed,  and  do  my  prophets  no 
harm." 

Here  we  see  that  God's  servants  are  dearer 
to  him  than  kings.  The  world  knoweth  them 
not.  They  are  often  poor  and  afflicted.  And 
therefore  those  who  judge  after  outward  ap- 
pearance make  little  account  of  them.  "  The 
precious  sons  of  Zion,  comparable  to  fine  gold, 
how  are  they  esteemed  as  earthen  pitchers, 
the  work  of  the  hands  of  the  potter !"  Yet  of 
such  the  world  is  not  worthy.  In  their  state 
and  character  they  are  more  excellent  than 
their  neighbours,  wherever  they  may  be 
placed,  or  however  they  may  be  endowed. 
To  them  the  Lord  looks;  in  them  he  takes 
pleasure.  "  Since  thou  wast  precious  in  my 
sight,  thou  hast  been  honourable,  and  I  have 
loved  thee :  therefore  will  I  give  men  for 
thee,  and  people  for  thy  life." 

We  learn  also  that  his  servants  are  never 
without  a  divine  Guardian.  When  first  they 
flee  to  him  for  refuge,  he  encourages  them 
as  David  did  Ahimelech  escaped  from  the 
fury  of  Saul :  "  Abide  thou  with  me;  fear  not : 
for  he  that  seeketh  my  life  seeketh  thy  life  : 
but  with  me  thou  shalt  be  in  safeguard." 
They  may  sometimes  lose  dependencies ;  they 
may  feel  helpless  and  friendless;  they  may 
be  hated  and  opposed:  but  there  is  no  en- 
chantment against  Jacob ;  no  weapon  that  is 
formed  against  them  shall  prosper.  Are  they 
travellers?  The  Lord  is  their  keeper,  the 
Lord  is  their  shade  upon  their  right  hand. 
He  shall  preserve  them  from  all  evil.  Are 
they  useful?  They  are  immortal  till  their 
work  is  done.  Have  they  reached  the  days 
of  privation,  and  infirmity,  and  depression? 
He  will  not  cast  them  off'in  the  time  of  old 
age ;  but  will  bear  and  carry  them  even  tc 
gray  hairs.  He  will  never  leave  them  nor 
forsake  them — 

"  Though  I  should  walk  through  death's  dark  shade, 
My  Shepherd's  with  me  there r 

Once  more.  All  creatures  are  under  the 
Lord's  control;  and  when  he  does  not  renew 
them,  he  can  restrain.  The  noblest  agency 
of  God  is  his  spiritual  agency :  and  nothing 
can  be  more  delightful  than  to  contemplate 
his  gracious  dominion  over  the  souls  /  f  men : 


ir2 


JANUARY  30. 


opening  their  understandings,  enthroning  him- 
self in  their  hearts,  changing  their  views  and 
feelings,  and  making  them  new  creatures. 
Are  we  the  subjects  of  this  agency'!  But 
distinguishable  from  this,  there  is  another 
ngency  of  God,  and  which  we  may  call  pro- 
vidential. Solomon  alludes  to  it  when  he 
says,  "  The  king's  heart  is  in  the  hand  of  the 
Lord,  as  the  rivers  of  water:  he  turneth  it 
whithersoever  he  will."  The  husbandman 
fan  form  a  new  channel  for  the  water,  and 
the  stream  shall  flow  as  freely  as  before,  and 
retain  the  same  qualities.  Esau  left  home 
armed,  and  resolved  to  kill  Jacob;  but  the 
IiOrd  softened,  though  he  did  not  sanctify  his 
heart,  so  that  when  he  met  him  he  fell  upon 
his  neck  and  kissed  him  :  for  when  a  man's 
ways  please  the  Lord,  he  maketh  even  his 
enemies  to  be  at  peace  with  him.  The  spirit 
of  Cyrus,  though  a  heathen,  was  stirred  up  to 
favour  Israel,  and  to  let  go  the  Lord's  cap- 
tives, not  only  without  ransom,  but  even  en- 
•iched  for  their  journey.  At  the  three  festi- 
vals of  the  Jews,  all  the  males  were  to  appear 
before  the  Lord  in  Jerusalem.  Thus  the 
country  seemed  drained  of  its  defence ;  and 
surrounded  as  the  people  were  with  enemies 
ready  to  seize  every  advantage  against  them, 
they  might  be  tempted  to  say,  "  What  will 
become,  in  our  absence,  of  our  fields,  and 
vineyards,  and  houses,  and  wives,  and  chil- 
dren V  But  says  God,  who  has  all  hearts  as 
well  as  all  events  at  his  disposal,  "  I  will  cast 
out  the  nations  before  thee,  and  enlarge  thy 
borders:  neither  shall  any  man  desire  thy  land, 
when  thou  shalt  go  up  to  appear  before  the 
Lord  thy  God  thrice  in  the  year." 

If  I  have  any  thing  to  do  with  my  fellow- 
creatures,  let  me  commit  my  way  unto  the 
Lord.  Let  me  follow  my  convictions  wherever 
they  lead  me.  If  I  am  reviled,  let  me  not  re- 
vile again,  but  commit  myself  to  Him  that 
judgeth  righteously.  Who  is  he  that  will  harm 
us,  if  we  are  followers  of  that  which  is  good  1 
Jf  God  be  for  us,  who  can  be  against  us] 


JANUARY  30. 

u  Moreover  He  called  for  a  famine  upon  the  land  : 
he  brake  the  whole  staff  of  bread.  He  sent  a 
man  before  them,  even  Joseph,  who  toas  sold 
for  a  servant :  whose  feet  they  hurt  with  fet- 
ters :  he  was  laid  in  iron :  until  the  time  that 
his  word  came :  the  word  of  the  Lord  tried 
him.  The  king  sent  and  loosed  him :  even  the 
ruler  of  the  people,  and  let  him  go  free.  He 
made  him  lord  of  his  house,  and  ruler  of  all  his 
substance." — Psalm  cv.  16—21. 

God  promised  the  patriarchs  much  more 
than  he  performed  for  them  here.  The  rela- 
tion into  which  he  entered  with  them  neces- 
sarily involved  a  future  state ;  yet  he  was 
far  from  disregarding  them  in  this  life.  The 
former  words  show  us  how  he  preserved  them 


in  danger :  when  they  were  very  few,  ani 
strangers  in  the  land  of  Canaan  :  "  When 
they  went  from  one  nation  to  another,  from 
one  kingdom  to  another  people  ;  he  suffered 
no  man  to  do  them  wrong  :  yea,  he  reproved 
kings  for  their  sakes;  saying,  Touch  not 
mine  anointed,  and  do  my  prophets  no  harm." 
And  the  words  before  us  prove  how  he  sup- 
plied them  in  distress. 

They  suffered  from  one  of  the  sorest  ;'udj* 
ments  that  can  ever  befall  humanity.  '  The 
whole  staff  of  bread  was  broken,  and  famine 
was  sore  in  the  land,  and  prevailed  in  all  the 
neighbouring  countries,  and  continued  sever 
years.  But  the  Lord  called  for  it.  The 
expression  not  only  reminds  us  that  evil 
cometh  from  the  Lord  as  well  as  good,  but 
shows  us  the  sovereignty  and  ease  with 
which  he  brings  it.  All  calamities  are  at 
his  disposal ;  and  if  He  speaks,  they  must 
obey  him.  Practical  infidelity  is  often  con- 
nected with  nominal  faith.  People  talk  na 
tionally  of  inexhaustible  resources,  of  invin- 
cible armies  and  navies ;  but  there  is  no  wis- 
dom, nor  understanding,  nor  counsel  against 
the  Lord.  If  he  calls  for  an  enemy,  his  way 
will  be  made  prosperous ;  every  thing  will 
favour  him.  If  He  calls  for  continued  rain, 
the  precious  grain  perishes  in  the  earth.  It 
is  the  same  with  continual  sunshine ;  as  they 
knew  by  experience  who  procured  them- 
selves ceiled  houses,  while  the  house  of  God 
lay  waste  :  "  And  I  called  for  a  drought  upon 
the  land,  and  upon  the  mountains,  and  upon 
the  corn,  and  upon  the  new  wine,  and  upon 
the  oil,  and  upon  that  which  the  ground 
bringeth  forth,  and  upon  men,  and  upon  cat- 
tle, and  upon  all  the  labour  of  the  hands." 

But,  before  the  famine  commenced,  God 
had  arranged  things  for  the  relief  of  the  suf- 
ferers. Joseph  was  the  man  sent  before  them 
to  be  the  succourer  and  the  saviour,  and  his 
mission  was  from  God.  He  sent  him.  It 
seemed  to  be  entirely  the  affair  of  his  breth- 
ren, who  hated  and  envied  him:  but  the 
hand  of  the  Lord  was  in  the  whole  ;  and  Jo- 
seph himself  acknowledged  it  when  he  dis- 
closed himself:  "And  he  said,  I  am  Joseph 
your  brother,  whom  ye  sold  into  Egypt. 
Now  therefore  be  not  grieved,  nor  angry 
with  yourselves,  that  ye  sold  me  hither :  ft/ 
God  did  send  me  before  you  to  presti ve  life. 
For  these  two  years  hath  the  famine  been  in 
the  land :  and  yet  there  are  five  years,  in  the 
which  there  shall  neither  be  earing  nor  har- 
vest. And  God  sent  me  before  you  to  pre- 
serve you  a  posterity  in  the  earth,  and  to 
save  your  lives  by  a  great  deliverance.  So 
now  it  was  not  you  that  sent  me  hither,  but 
God  :  and  he  hath  made  me  a  father  to  Pha- 
raoh, and  lord  of  all  his  house,  and  a  ruler 
throughout  all  the  land  of  Egypt"  Thus, 
though  they  sold  him,  God  sent  him.  They 
were  the  instruments,  but  he  was  the  agent 
They  acted  wickedly,  but  he  was  righteous 


JANUARY  31. 


53 


-Yet,  what  was  the  charactei  under  which 
ne  was  sent  to  provide  ?  Was  he  employed 
as  an  ambassador  1  A  commissioner?  A 
corn-factor  ?  No.  He  was  sold  as  a  servant. 
His  brethren  sold  him  for  a  servant  to  the 
tshmaelites — and  little  did  the  purchasers 
know  with  what  a  precious  charge  they 
were  intrusted;  little  did  they  think  that 
the  lad  they  saw  weeping  as  he  walked,  or 
rode  on  the  camel,  was  to  be  the  saviour  of 
Egypt  and  Canaan.  And  the  Jshmaelites 
sold  him  for  a  servant  to  Potiphar — and  little 
did  his  master  imagine  that  he  was  ever  to 
bow  the  knee  to  one  he  had  bought  for  money. 
There  is  nothing  out  of  hell,  and  there  is  no- 
thing in  it,  equal  to  the  malice  and  rage  of 
"an  imperious  whorish  woman."  His  mis- 
tress, disappointed  in  her  cruelty,  accuses 
him,  and  he  is  imprisoned.  And  a  circum- 
stance is  here  mentioned  which  the  history 
omits :  "  Whose  feet  they  hurt  with  fetters ; 
he  was  laid  in  irons."  Look  at  that  slave  in 
the  dungeon,  galled  with  his  heavy  chains. 
Will  he  ever  stand  before  Pharaoh]  And 
ride  in  the  second  chariot  of  the  kingdom  ? 
And  be  lord  of  all  the  land  of  Egypt1?  There 
seemed  to  be  no  prospect  of  this.  There  he 
lies,  day  after  day,  month  after  month,  year 
after  year,  with  no  probability  of  the  fulfil- 
ment of  his  dreams,  which  he  had  been 
taught  to  regard  as  prophetic — "until  the 
time  that"  Pharaoh's  "word  came,"  to  de- 
liver him,  "  the  word  of  the  Lord  tried  him," 
that  is,  the  promise  of  God,  by  which  he  en- 
gaged to  advance  him.  The  accomplishment 
was  delayed ;  things  waxed  worse  and  worse ; 
and  thus  his  confidence,  patience,  and  resig- 
nation were  sorely  exercised.  Note,  As  we 
try  God's  word,  so  God's  word  tries  us ;  and 
happy  if,  when  we  are  tried,  we  come  forth 
as  gold ;  and  the  trial  of  our  faith  proves 
more  precious  than  that  of  gold  which  per- 
isheth,  though  it  be  tried  with  fire.  This 
was  the  case  with  Joseph.  His  destination 
secured  him,  and  the  merciful  mediation  for 
which  he  was  designed  required  not  only  his 
enlargement  but  his  elevation.  Therefore 
the  king  not  only  released  him,  but "  made 
him  lord  of  his  house,  and  ruler  of  all  his 
substance" — one  of  the  most  remarkable 
events  recorded  in  all  history. 

We  may  consider  this  dispensation  two 
ways.  First,  as  an  instance  of  the  wonder- 
working providence  of  God  on  the  behalf  of 
his  people.  "  Behold,  the  eye  of  the  Lord  is 
upon  them  that  fear  him,  upon  them  that  hope 
in  his  mercy."  Let  those  that  live  more  im- 
mediately as  dependants  on  his  care, remem- 
ber that  they  have  no  reason  to  despond.  The 
world  is  his,  and  the  fullness  thereof.  Who 
nas  seen  the  righteous  forsaken,  or  their  seed 
begging  bread  ?  Ravens  fed  Elijah.  And  the 
widow's  oil  and  meal  wasted  not.  We  are 
not  indeed  to  look  for  such  miracles ;  but  He 
who  performed  them  is  not  far  from  any  one 


of  us,  and  he  is  as  powerful  as  ever,  and 
sooner  all  nature  shall  change  than  one  of  hia 
promises  fail. 

Secondly,  as  a  representation  of  the  Sa- 
viour's grace  with  regard  to  our  spiritual 
straits.  In  view  of  these,  he  was  set  up 
from  everlasting.  In  the  fullness  of  time  he 
came  to  his  own,  but  they  received  him  not. 
They  despised  and  rejected  him,  and  sold 
him  for  thirty  pieces  of  sLver.  But  he  was 
delivered  by  the  determinate  counsel  and 
foreknowledge  of  God.  He  made  himself  of 
no  reputation,  but  took  upon  him  the  form  oi 
a  servant,  and  actually  died  upon  a  cross. 
Wherefore  also  God  highly  exalted  him. 
What  was  the  elevation  of  Joseph  1  Jesus 
has  all  power  in  heaven  and  in  earth.  Many 
others  were  relieved  by  Joseph's  advance- 
ment :  but  it  was  peculiarly  designed  for  the 
salvation  of  his  father's  house.  Jesus  is  the 
Saviour  of  all  men,  but  especially  of  them 
that  believe — He  is  the  head  over  all  things 
unto  his  body  the  Church.  It  hath  pleased 
the  Father  that  in  Him  should  all  fullness 
dwell.  Therefore  to  Him  let  us  go,  and 
from  his  fullness  receive,  and  grace  for  grace. 
For  a  time  Joseph's  brethren  knew  not  that 
he  was  the  governor,  and  had  all  the  corn  at 
his  disposal;  otherwise  they  would  have 
gone  down  earlier,  and  have  appealed  to  a 
brother's  heart  Yet  perhaps  one  thing 
might  have  checked  them — a  consciousness 
of  their  baseness  towards  him.  How  can 
we  ever  look  him  in  the  face  ?  But  suppose 
they  had  known  that  he  had  more  than  for- 
given them  ;  and  when  he  saw  them  would 
fall  on  their  necks  and  kiss  them  :  then  they 
would  have  gone  down,  confident,  yet  feeling 
much  more  of  their  unworthiness  than  be- 
fore. Thus  should  we  apply  to  the  Lord  Je- 
sus ;  with  hope,  rendering  us  more  sensible 
of  our  vileness.  But  let  us  not  keep  away 
from  Him.  He  invites  us  near.  He  assures 
us  that  while  He  has  plenty  we  shall  not 
want  Because  He  lives  we  shall  live  also. 
Let  us  remember  the  relation  in  which  He 
stands  to  us ;  and  see  where  and  what  He 
now  is.  In  what  distress  will  not  this  en- 
courage us?  "Fear  not  I  arr>  the  first  and 
the  last ;  I  am  he  that  liveth,  and  was  dead ; 
and,  behold,  I  am  alive  for  evermore,  Amen ; 
and  have  the  keys  of  hell  and  of  death." 


JANUARY  31. 

"  In  many  things  ioe  offend  all." — James  ui.  1& 

To  exemplify  this  in  our  conviction,  we 
must  estimate  our  offences  according  to  the 
mind  of  God,  and  not  by  a  human  judgment 
When  David  says,  "  Who  can  understand  his 
errors?"  he  means  to  intimate  that  no  one 
can  be  fully  acquainted  with  them.  We  are 
too  full  of  self-love ;  and  are  too  averse  to  dwell 
on  the  discovery  of  our  faults.     The  heart  is 


54 


FEBRUARY  1. 


dot  only  desperately  wicked,  6ut  deceitful 
above  all  things;  and  has  a  thousand  arti- 
fices to  delude  us  into  a  more  favourable 
opinion  of  ourselves  than  we  deserve.  Hence 
we  excuse  many  evils ;  we  question  the 
guilt  of  others ;  and  as  to  those  we  consider 
really  sinful,  we  do  not  condemn  them  ac- 
cording to  their  aggravations.  From  various 
causes,  therefore,  we  see  only  a  small  part  of 
our  sins ;  and  we  must  not  suppose  we  appear 
in  the  eyes  of  God  as  innocent  as  we  are  in 
our  own — In  his  sight  the  very  heavens  are 
not  clean.  And  does  he  set  our  iniquities  be- 
fore him,  our  secret  sins  in  the  light  of  his 
countenance  ? 

Neither  must  we  judge  of  the  number  of 
our  offences  only  by  our  own  remembrance 
of  them.  We  are  affected  with  recent  trans- 
gressions ;  but  we  are  not  struck  with  those 
we  were  guilty  of  ten  or  twenty  years  ago. 
And  wherefore  ?  Though  they  are  past  as  to 
us,  they  are  not  so  as  to  God.  Nothing  is 
future,  nothing  is  past,  with  Him — With 
Him  every  thing  is  present — and  we  are  at 
this  very  moment  committing  those  sins  with 
Him,  with  whom  one  day  is  as  a  thousand 
years,  and  a  thousand  years  are  as  one  day. 
Though  we  have  forgotten  a  countless  multi- 
tude of  our  offences,  God  has  forgotten  none 
of  them.  They  are  ail  recorded  in  the  book 
of  his  remembrance — and  could  we  consult 
this  awful  register  of  our  lives  from  the  be- 
ginning, with  all  the  sins  of  youth  and  man- 
hood, of  secrecy  and  openness,  of  infirmity 
and  wilfulness,  of  purpose  and  accomplish- 
ment; and  could  we  peruse  one  chapter,  or 
one  verse  only,  we  should  exclaim — we  can- 
not answer  Thee  for  one  of  a  thousand  of 
our  transgressions.  "  Innumerable  evils  have 
compassed  me  about:  mine  iniquities  have 
taken  hold  upon  me,  so  that  I  am  not  able 
to  look  up;  they  are  more  than  the  hairs 
of  mine  head :  therefore  my  heart  faileth 
me." 

Have  we  not  in  many  things  offended  all 
— First,  in  our  disregard  of  the  Lord  Jesus  ? 
Secondly,  in  the  neglect  and  formality  of  our 
devotion  ?  Thirdly,  in  the  coldness  and  con- 
tractedness  of  our  charity?  Fourthly,  in  the 
non-improvement  and  mis-spending  of  our 
time]  Fifthly,  in  our  behaviour  under  the 
discipline  of  the  rod?  Sixthly,  in  our  "tem- 
per-flaws unsightly  V*  Seventhly,  in  the  li- 
cence of  our  tongues  ?  It  would  be  easy  to 
multiply  the  counts  in  the  indictment.  Surely 
a  little  reflection  upon  each  of  these  will  con- 
vince us  of  the  guilt  here  acknowledged. 

But  in  what  manner  should  we  utter  the 
confession?  For  the  words  are  not  always 
used  as  James  and  his  brethren  used  them. 
Some  use  them  as  a  kind  of  censure  upon 
:»thers,  rather  than  as  a  reflection  upon  them- 
selves :  yea,  their  aim  is  to  screen  them- 
selves as  culprits  in  the  commonness  of  the 
delinquency.     Hence,  when  their  conduct  is 


accused,  or  a  monitor  reminds  them  of  then 
misdoings,  O,  say  they,  none  are  exempt 
from  failings ;  even  the  best  err ;  in  many 
things  we  offend  all.  Others  use  them  with 
out  perhaps  a  bad  design ;  yet  they  use  them 
vaguely  and  unimpresively — it  is  mere  lip- 
service — it  comes  from  nothing — and  leade 
to  nothing.  But  if  we  properly  feel  the  senti- 
ment we  utter,  it  will  be  accompanied  with 
deep  repentance  and  godly  sorrow — It  will 
make  us  sensible  of  our  need  cf  the  Saviour, 
and  endear  to  our  souls  the  cross  and  the 
grace  of  our  Lord  Jesus  Christ — It  will  hide 
pride  from  us,  and  fill  us  with  self-abasement 
— It  will  dispose  us  to  receive  and  invite  re- 
proof—It will  keep  us  from  murmuring  and 
repining  under  divine  correction — It  will 
make  us  tender  towards  the  infirmities  of 
others — It  will  elevate  our  views  to  heaven, 
and  send  forth  our  desires  after  a  state  in 
which  we  shall  never,  never  sin — and — It 
will  awaken  us  to  caution,  carefulness,  and 
zeal  :  for  though  we  cannot  attain  perfection 
here,  we  may  much  reduce  our  imperfec- 
tions ;  and  should  be  concerned  to  make  all 
possible  progression  in  the  divine  life.  Here, 
as  all  our  offences  arise  from  the  depravity  of 
our  nature,  our  business  must  be  to  seek  for 
more  grace  to  mortify  the  principle  of  sin — 
for  how  can  we  that  are  dead  to  sin  live  any 
longer  therein  ?  And  as  grace  uses  means, 
we  must  inquire  where  we  have  most  fre- 
quently erred,  and  how  we  have  been  mosl 
easily  overcome ;  and  watch  and  pray  lest 
we  enter  into  temptation. 


FEBRUARY  1. 

"  At  my  first  answer  no  man  stood  with  me,  but 
all  men  forsook  me  :  J  pray  God  that  it  may 
not  be  laid  to  their  charge." — 2.  Tim.  iv.  16. 

This  was  a  very  trying  case.  He  was  a 
prisoner,  and  had  appealed  unto  Caesar.  He 
had  to  appear  before  the  tribunal  of  Nero, 
the  greatest  and  the  most  cruel  monarch  of 
the  earth,  to  defend  himself  against  one 
charge,  for  which  he  had  suffered  as  an  evil- 
doer even  unto  bonds.  His  friends  should 
have  rallied  around  him,  encouraging  him  by 
their  kindness,  emboldening  him  by  their 
presence,  exculpating  him  by  their  testimo- 
ny, or  softening  his  judges  by  their  tears  and 
entreaties.  It  was  the  custom  among  the 
Romans  for  the  connexions  of  the  accused  to 
appear  in  court  in  mourning,  to  show  thei. 
regard  for  the  prisoner,  and  to  influence  the 
tribunal  by  their  depositions,  or  their  impor 
tunity ;  and  sometimes  the  train  that  attend 
ed  them  was  very  large  and  imposing.  But 
Paul  appeared  on  the  day  of  trial  like  an  out- 
cast, entirely  disowned — when  he  looked, 
around,  he  saw  no  one  in  his  favour — the 
abandonment  was  extreme — no  man  stood 
bv  him— but  all  forsook  him  !    Yet  this  eivea 


FEBRUARY  2. 


55 


the  Apostle  an  opportunity  to  display  the  ex- 
cellency of  his  principles  and  temper — "  1 
Dray  God  that  it  may  not  be  laid  to  their 
charge."     Hence  we  may  observe, 

First — It  is  no  unusual  thing  for  a  man  to 
oe  deserted  in  the  hour  of  trial.  The  rich 
have  many  friends ;  but  the  poor  useth  en- 
treaties, and  often  uses  them  in  vain.  Some 
6eem  to  act  as  if  they  thought  a  brother  was 
born  for  prosperity,  instead  of  adversity.  Thus 
the  garden  is  not  forsaken  while  it  abounds 
with  flowers  and  fruits,  but  in  the  dreariness 
of  winter.  Are  you  suffering  under  such  de- 
sertion !  Remember,  your  brethren  have 
drunk  of  this  bitter  cup  before  you.  In  his 
deep  distress,  David  heard  that  Ahithophel 
was  among  the  conspirators  with  Absalom. 
And  what  was  the  complaint  of  Job  ?  "  My 
brethren  have  dealt  deceitfully  as  a  brook, 
and  as  the  stream  of  brooks  they  pass  away  ; 
which  are  blackish  by  reason  of  the  ice,  and 
wherein  the  snow  is  hid :  what  time  they  wax 
warm,  they  vanish :  when  it  is  hot,  they  are 
consumed  out  of  their  place."  Is  it  the  Scrip- 
ture, only  that  is  continually  saying  to  us, 
"  Cease  from  man  1" 

Secondly — See  the  frailty  of  good  men. 
For  such  the  persons  complained  of  were,  not- 
withstanding their  infirmity  on  this  occasion; 
and  therefore  Paul  distinguishes  them  from 
the  hardened  persecutor  and  blasphemer  of 
whom,  as  an  Apostle,  he  speaks  in  the  verse 
preceding:  "Alexander  the  coppersmith  did 
me  much  evil :  the  Lord  reward  him  accord- 
ing to  his  works:  of  whom  beware  thou  also; 
for  he  hath  greatly  withstood  our  words." 
Men  may  be  backsliders  and  not  apostates : 
they  may  act  weakly  and  not  wickedly,  or  so 
as  to  do  despite  to  the  Spirit  of  grace.  Thus 
these  persons  were  friends  at  heart ;  their  de- 
fection was  only  temporary ;  and  they  would 
soon  grieve  over  it.  But  the  best  of  men  are 
but  men.  The  agency  that  makes  them  holy 
leaves  them  human.  There  is  nature  in  them 
as  well  as  grace.  And  what  affecting  and  hu- 
miliating changes  do  they  sometimes  betray ! 
Who  could  have  thought  that  Elijah,  after 
telling  Ahab  to  his  face  of  his  abominations, 
and  slaying  all  the  false  prophets,  should  flee 
at  the  threatening  of  Jezebel,  and  pray  to  be 
released  from  life  1  Who,  that  had  seen  Peter 
in  Hie  presence  of  the  Roman  soldiers  draw 
his  sword  and  cut  off"  the  ear  of  the  High 
Priest's  servant,  could  have  believed  that  the 
very  same  man,  a  few  hours  after,  would  be 
so  overcome  with  fear,  at  the  question  of  the 
damsel  in  the  judgment-hall,  as  to  say,  with 
oaths  arid  curses,  I  know  not  the  man  1  So 
these  brethren,  when  they  heard  that  Paul 
was  coming  to  make  his  appeal,  went  down 
to  meet  him  as  far  as  Appii-Forum  and  the 
three  taverns ;  and  when  Paul  saw  them  he 
thanked  God,  and  took  courage :  yet  consult- 
ing with  flesh  and  blood,  and  thinking  how 
many  had  lately  suffered,  they  yielded  to  ap- 


prehension, and  not  one  of  them  justified  the 
hope  they  had  excited.  Lord,  what  is  man  ! 
Thirdly — How  becoming  and  lovely  is  a 
forgiving  disposition  !  However  leniently  the 
conduct  of  these  forsakers  of  Paul  may  be 
treated,  they  were  very  blameworthy.  There 
was  much  in  their  defection  to  irritate  his 
mind,  especially  considering  what  was  their 
duty  towards  one  who  was  suffering  for  the 
cause  they  professed,  and  the  pretensions  of 
friendship  which  they  had  made.  Nothing  is 
more  felt,  more  resented,  than  injury  in  the 
hour  of  want  and  distress,  contrary  to  every 
kind  and  degree  of  just  expectation — yet  the 
bleeding  heart  here  only  says,  "  I  pray  God 
that  it  may  not  be  laid  to  their  charge."  Im- 
bibe the  same  spirit,  and  follow  his  example. 
In  provocations  and  complaints  dwell  not 
upon  the  enhancing,  but  upon  the  extenu- 
ating. Be  not  implacable,  but  tender-hearted, 
forgiving  one  another,  even  as  God,  for 
Christ's  sake,  hath  forgiven  you.  It  is  the 
glory  of  a  man  to  pass  by  a  transgression.  It 
is  the  noblest  of  all  victories — Be  not  over- 
come of  evil,  but  overcome  evil  with  good. 
So  the  suffering  Stephen,  under  a  shower  of 
stones,  cried,  "  Lord,  lay  not  this  sin  to  their 
charge."  Thus  Jesus,  as  they  were  nailing 
him  to  the  cross,  prayed,  "Father,  forgive 
them,  for  they  know  not  what  they  do." 


FEBRUARY  2. 

"  Notwithstanding  the  Lord  stood  with  me,  and 
strengthened  me;  that  by  me  the  preaching 
might  be  fully  known,  and  that  all  the  Gentiles 
might  hear :  and  I  was  delivered  out  of  the 
mouth  of  the  lion." — 2  Tim.  iv.  17. 

At  his  first  answer  before  Caesar  he  had 
been  deserted  of  all  those  whose  duty  it  was 
to  have  appeared  for  him.  But  to  the  loss  of 
his  friends  he  opposes  the  grace  of  his  Sa- 
viour— "notwithstanding  the  Lord  stood  by 
me."  He  was  not  visible  to  the  assembly; 
nor  did  Paul  himself  perceive  him  by  the  eye 
of  sense.  His  presence  was  real,  but  spirit- 
ual ;  and  he  was  with  his  servant  not  as  a 
mere  witness,  but  as  a  helper — He  "  strength- 
ened me."  He  confirmed  his  courage,  and 
gave  him  self-possession,  and  freedom  of 
thought  and  expression.  This  was  no  more 
than  he  had  reason  to  expect,  from  his  own 
promise  :  "  Lo !  I  am  with  you  always,  even 
unto  the  end  of  the  world."  "  Ye  shall  be 
brought  before  governors  and  kings  for  my 
sake,  for  a  testimony  against  them  and  the 
Gentiles.  But  when  they  deliver  you  up, 
take  no  thought  how  or  what  ye  shall  speak  : 
for  it  shall  be  given  you  in  that  same  hour 
what  ye  shall  speak." 

See  how  He  differs  from  others !  They  for- 
sake us  when  we  are  in  distress:  He  is  a 
present  help  in  trouble.  When  human  de- 
pendence fails,  he  is  sure  to  hold  forth  his 


56 


FEBRUARY  3. 


own  arm,  and  to  say,  "Trust,  and  be  not 
afraid."  Thus  he  was  with  Joseph  when  sold 
into  Egypt,  with  Jeremiah  in  the  dungeon, 
with  the  three  Hebrew  children  in  the  fiery 
furnace,  and  with  Paul  when  abandoned  of 
all  before  Nero ! 

And  what  a  substitute  was  he  for  Paul's 
friends !  They  would  have  been  nothing 
without  him ;  but  he  was  every  thing  without 
them.  If  we  walk  through  the  valley  of 
the  shadow  of  death  with  him,  we  need  fear 
no  evil.     He  is  all  in  all. 

What  was  the  design  of  this  interposition  1 
"  That  by  me  the  preaching  might  be  fully 
known,  and  that  all  the  Gentiles  might  hear." 
The  preaching  intends  the  Gospel ;  and  the 
meaning  is,  that  in  this  trial  he  had  an  oppor- 
tunity to  publish  it  most  advantageously  and 
extensively.  What  he  delivered  would  spread 
through  the  palace  and  the  city ;  and  pervade 
much  further.  For  at  this  time  Rome  was 
the  metropolis  of  the  world ;  so  that-  what  his 
auditors  heard  would  be  reported  to*  others, 
and  extended  through  all  the  provinces.  How 
true  is  it,  that  though  his  servants  may  suffer 
as  evil-doers  even  unto  bonds,  yet  the  word 
of  God  is  not  bound  !  It  can  no  more  be  re- 
strained than  the  flowing  of  the  sea,  or  the 
rising  of  the  sun.  Yea,  the  very  efforts  de- 
signed to  injure  it,  have  been  overruled  to  aid 
its  progress.  Persecution  has  always  turned 
out  to  the  furtherance  of  the  Gospel. 

What  was  the  issue  1  "And  I  was  deliv- 
ered from  the  mouth  of  the  lion."  Does  he 
refer  to  the  enemy  of  souls !  He  is  called  a 
roaring  lion,  seeking  whom  he  may  devour : 
and  he  hoped  to  prevail  with  Paul  to  deny 
the  Saviour's  name.  Or  does  he  refer  to 
Nero'!  The  Scripture  frequently  compares 
wicked  men,  and  especially  tyrants,  to  beasts 
of  prey :  and  it  was  impossible  to  disgrace 
such  a  monster  as  now  filled  the  imperial 
throne — a  wretch  who  killed  his  preceptor, 
had  his  mother  ripped  up  before  his  eyes,  and 
entertained  himself  at  supper  by  the  burnings 
of  Christians,  at  the  corners  of  his  pleasure- 
grounds.  Yet  this  hardly  agrees  with  Paul's 
manner  of  writing,  and  the  respect  he  con- 
sidered due  officially  to  his  sovereign.  The 
expression  therefore  is  to  be  considered  rather 
as  a  phrase  significant  of  a  narrow  escape 
from  a  very  pressing  jeopardy.  Hence  David 
had  said,  "  Save  me  from  the  lion's  mouth." 
Paul's  case  was  looked  upon  not  only  as  dan- 
gerous but  desperate.  He  was  considered  a 
dead  man.  Yet  the  emperor  and  the  senate 
did  nothing  against  him ;  but  after  a  hearing, 
he  was  sent  back  simply  as  a  prisoner. 

The  sufferings  of  God's  servants  depend 
not  on  the  fancies  and  passions  of  men,  but 
the  providence  of  God.  Their  enemies  are 
chained ;  and  wherein  they  think  to  deal 
proudly,  he  is  above  them.  He  restrains  or 
diverts  them  by  his  power  when  he  does  not 
govern   them  by   his  grace.     "The  king's 


heart  is  in  the  hand  of  the  Lord,  as  the  riv*r§ 
of  water :  he  turneth  it  whithersoever  h6 
will." 

He  often  permits  his  people  to  fall  into  the 
greatest  extremities,  and  then  appears  for 
them,  to  show  his  power  and  glory,  and  to 
teach  them  never  to  despair.  Therefore,  yc 
seed  of  Jacob,  hope  in  him  and  wait  for  him. 
He  whom  you  serve  is  continually  able  to  de- 
liver you.  He  can  deliver  you  not  only  from 
the  lion's  paw,  but  from  the  lion's  mouth. 


FEBRUARY  3. 

"  And  the  Lord  shall  deliver  me  from  every  evtt 
work,  and  will  preserve  me  unto  his  heavenly 
kingdom :  to  whom  be  glory  for  ever  and  ever. 
Amen."— 2  Tim.  iv.  18. 

Here  he  expresses  his  full  assurance  of 
hope,  after  the  trial  he  had  experienced  from 
the  desertion  of  his  friends,  and  the  succour 
he  had  received  from  the  presence  of  his  Sa- 
viour. What  he  expected,  however,  was  not 
exemption  from  trials.  He  looked  for  suffer- 
ing. He  knew  that  bonds  and  afflictions 
awaited  him.  But  he  knew  also  that  the 
Lord  would  deliver  him  from  every  evil  work 
— and  that,  far  from  allowing  him  to  apos- 
tatize or  backslide,  he  would  enable  him  to 
resist  temptation,  to  hold  on  his  way,  to  finish 
his  course  with  joy — and  preserve  him  unto 
his  heavenly  kingdom. 

What  a  destination  !  Nothing  less  than  a 
kingdom,  a  heavenly  kingdom,  his  heavenly 
kingdom,  procured  by  him,  prepared  by  him, 
the  same  he  himself  enjoys,  and  which  his 
followers  are  to  possess  with  him,  according 
to  his  promise :  "  Ye  are  they  which  have 
continued  with  me  in  my  temptations.  And 
I  appoint  unto  you  a  kingdom,  as  my  Father 
hath  appointed  unto  me." 

But  what  is  the  prospect  of  such  a  glorious 
estate,  if  we  are  destroyed  before  we  attain 
it  1  It  is  obvious  the  Apostle  believed  in  his 
own  perseverance  and  final  salvation.  The 
expressions  he  uses  are  not  the  language  of  a 
man  in  doubt,  floating  between  hope  and  fear , 
but  of  a  man  fully  convinced  and  assured. 
And  it  is  delightful  to  find  him  expressing  the 
same  certainty  of  mind  with  regard  to  all  the 
subjects  of  divine  grace :  "  Being  confident 
of  this  very  thing,  that  he  which  hath  begun 
a  good  work  in  you  will  perform  it  until  the 
day  of  Jesus  Christ."  Yes,  Christians ;  you 
may  equally  rejoice  in  hope  of  the  glory  of 
God.  He  has  provided  for  all  your  wants. 
He  will  secure  you  in  every  danger.  Sin 
shall  not  have  dominion  over  you.  The  God 
of  peace  will  bruise  Satan  under  your  feet 
shortly.  You  have  overcome  them,  because 
greater  is  he  that  is  in  you,  than  thev  that 
are  in  the  world.  Yea,  in  all  these  things 
you  are  more  than  conquerors. 

It  is  nbvious  the  Apostle  derived  encour 


FEBRUARY  4. 


S7 


agement  in  his  expectation  from  his  former 
experience :  the  Lord  stood  by  me  and 
strengthened  me,  and  I  was  delivered  from 
the  mouth  of  the  lion ;  and  the  Lord  shall 
deliver  me  from  every  evil  work,  and  pre- 
serve me  unto  his  heavenly  kingdom.  The 
proofs  we  have  had  of  his  mercy  and  grace 
should  animate  us  in  our  dependence  ;  for  he 
is  always  the  same ;  and  one  blessing  is  the 
pledge  of  another.  The  victories  of  an  old 
soldier  feed  his  courage.  David  was  filled 
with  confidence  in  his  dreadful  conflict,  by 
such  recollections  and  reasoning. 

But  his  expectation  was  founded  on  the 
Lord  Jesus,  as  his  deliverer  and  his  preserver : 
the  Lord  shall  deliver  me  from  every  evil 
work,  and  preserve  me  unto  his  heavenly 
kingdom.  He  is  engaged  to  do  it.  He  is 
able  to  do  it  He  is  able  to  save  unto  the 
uttermost.  I  can  trust  him  for  every  period, 
and  with  every  result.  "  I  know  whom  I 
have  believed,  and  am  persuaded  that  he  is 
able  to  keep  that  which  I  have  committed  to 
him  against  that  day."  *♦    .v 

What  wonder  therefore  that  hfe^lhould  ex- 
claim, "  To  whom  be  glory  for  ever  and  ever, 
Amen!"  And  will  you  not,  Christian,  make 
this  Amen  your  own!  It  becometh  well  the 
just  to  be  thankful.  Praise  is  comely  for  the 
upright.  It  is  the  most  unselfish  exercise  of 
your  religion;  and  it  will  be  the  most  du- 
rable. It  will  be  the  work,  the  enjoyment 
of  heaven. 

You  say,  "  I  hope  I  am  grateful."  You  hope 
you  are!  As  if  there  was  any  difficulty  in 
determining  the  thing.  Would  similar  con- 
duct towards  an  earthly  benefactor  be  deemed 
grateful  1  What  are  the  sentiments  of  your 
mind  1  The  affections  of  your  heart  1  The  lan- 
guage of  your  lips?  Above  all — What  is  the 
language  of  your  life  ]  Actions  speak  louder 
than  words. 

Like  Paul,  be  enlarged  in  your  gratitude. 
Be  concerned  that  his  praise  may  be  as  last- 
ing as  his  goodness — that  his  glory  may  be 
for  ever.  Do  what  you  can  to  advance  it, 
not  only  while  living,  but  when  dying,  and 
even  when  dead.  I  mean,  by  the  institutions 
you  have  established  or  supported — by  the 
examples  you  leave  behind  you — by  the 
children  you  have  instructed — by  the  sinners 
you  have  converted  from  the  errors  of  their 
ways  to  be  a  seed  to  serve  him,  and  which 
shall  be  accounted  for  a  generation,  and  who 
shall  come  and  declare  his  righteousness  to  a 
nation  that  shall  be  born,  that  he  hath  done 
this. 


FEBRUARY  4. 

"  Then  came  David  to  Nob" — 1  Sam.  xxi.  1. 

What  an  extraordinary  character  was 
David!  How  large  a  portion  of  the  sacred 
nistory  do  his  memoirs  occupy.  And  how 
profitable  are  they  for  "  doctrine  and  reproof, 


and  correction,  and  instruction  in  righteous- 
ness." 

He  was  now  informed  by  Jonathan  of  Saul'a 
determination  to  kill  him.  He  is  therefore 
compelled  to  flee  for  safety.  The  tabernacle 
being  at  Nob,  he  repairs  thither,  in  his  confu- 
sion and  distress,  both  to  take  an  affectionate 
leave  of  the  house  of  God  which  he  despaired 
of  seeing  again  for  a  long  time ;  and  also  to 
obtain  succour.  He  asks  Ahimelech  the  priest 
whether  he  can  give  him  any  food  for  his  hun- 
ger, or  weapon  for  his  defence.  With  regard  to 
the  former  of,  these,  Ahimelech  told  him  he  had 
nothing  under  his  hand  but  the  sacred  loaves. 
These,  however,  he  gave  him ;  and  our  Saviour 
fully  justifies  the  action :  "  Have  ye  never  read 
what  David  did,  when  he  had  need  and  was  an 
hungered,  bfejmd  they  that  were  with  him  ? 
Ho\#ie  weSnnto  the  house  of  God  in  the  days 
of  AbiathWthe  high  priest,  and  did  eat  the 
showbrealfwhich  it  is  not  lawful  to  eat  but  for 
the  priesp,  and  gave  also  to  them  which  were 
with  him  T  Teaching  us — that  the  ceremo- 
nies of  religion  are  to  give  place  to  the  sub- 
stance \  that  positive  institutions  are  to  yield 
to  moral  obligations ;  that  God  requireth 
mercy  and  not  sacrifice.  Upon  the  same 
principle,  it  is  lawful  to  do  good  on  the  Sab- 
bath, ufough  the  Pharisees  condemned  our 
Saviour  for  healing  on  this  dayiBand  we  nave 
knovvnsome  who  have opuj^j^n^ay  sr ho«.  Is 
a^bre'aking  in  "lS\the^M  Bf  God. 
'•With  regard  t!rthjfl  HBRielech'told 
him  that  he  had  ^notnqjji  1W  the  sword  of 
Goliath,  which  was  wrapped  in  a  cloth  behind 
the  ephod.  What  a  curiosity  was  here !  How 
highly  it  was  prized  we  may  learn  from  the 
preservation  of  it  in  such  a  place  and  with 
such  care!  Nothing  could  have  been  more 
welcome  to  David  than  this. weapon — "  Give 


like  it."  It 
nd  had  been 
he  therefore 
e  to  it  than 
is  faith  more 
remembrance 


it  me,"  says  he ;  "  there 
had  been  drawn  against 
taken  by  his  own  han 
seemed  to  have  a  gre 
David.  It  would  stre 
than  his  arm.  It  woul 
his  former  victory,  and  encourage  afresh  his 
confidence  in  God,  being  able  now  to  add, 
"  The  Lord  who  delivered  me  from  the  paw 
of  the  lion  and  the  paw  of  the  bear,"  and — 
"  from  the  uncircumcised  Philistine,"  will  de- 
liver me  from  every  evil  work.  So  he  ought 
to  have  reasoned  always,  and  so  he  sometimes 
did  reason:  but,  alas!  two  things  occurred 
here  worthy  of  our  remark. 

First,  the  manner  of  application  was  blama- 
ble.  For,  to  obtain  these  supplies,  he  dissem- 
bled,  affirming  that  he  was  employed  by  the 
king  in  a  business  that  required  haste.  Is 
this  to  be  justified  because  it  came  from  a 
good  man?  It  is  the  more  to  be  censured. 
He  should  have  maintained  the  character  of 
an  Israelite  indeed  in  whom  is  no  guile,  and 
who  is  always  to  choose  suffering  rather  than 
sin.     But  we  see  how  well  afflictions  are 


Oo 


FEBRUARY  5. 


called  trials,  and  how  difficult  it  is  to  act 
consistently  in  some  conditions.  How  be- 
coming is  candour  in  judging  others!  Who 
knows  that  he  should  have  acted  better  under 
the  same  pressure  of  circumstances'?  How 
lecessary  the  prayer,  "  Lead  us  not  into 
emptation,  but  deliver  us  from  evil !"  Sec- 
ondly, .the  issue  was  tragical.  For  while  the 
parties  were  having  this  intercourse,  a  man 
named  Doeg  happened  to  be  there  "  detained 
before  the  Lord."  This  wretc  'i,  instead  of 
minding  his  devotion,  observed  them,  and 
resolved  to  ingratiate  himself  with  his  master 
Saul  by  an  impeachment  of  Ahimelech.  And 
so  it  fell  out.  "Then  answered  Doeg  the 
Edomite,  which  was  set  over  the  servants  of 
Saul,  and  said,  I  saw  the  son  of  Jesse  coming 
to  Nob,  to  Ahimelech  the  son  of  Ahitub.  And 
lie  inquired  of  the  Lord  for  him,  and  gave 
him  victuals,  and  gave  him  the  sword  of  Go- 
liath the  Philistine."  Behold,  first,  the  de- 
ceitfulness  of  this  villain.  Like  other  slan- 
derers, he  does  the  business  by  a  mixture  of 
fact  and  falsehood.  He  ought  to  have  told 
Saul  that  David  had  deceived  Ahimelech, 
and  made  him  believe  that  he  was  acting  for 
the  king ;  and  therefore  that  what  Ahimelech 
did  was  really  in  honour  of  the  king.  The 
whole  truth  would  have  entirely  exculpated 
the  high  priest,  but  Doeg  suppresses  the  most 
essential  Paqjgpf  it.  And  behold,  secondly, 
the  cruelty^jjflHMfc  as  falseness  of  this  in- 
former. "  Ar&jM  fcfcini:  said,  Thou  shalt 
surely  die,  AhflBj  BljJMiou,  and  all  thy  fa- 
ther's house."  THere  was  something  vene- 
rable in  the  character  and  office  of  a  priest, 
and  as  Ahimelech  and  his  brethren  stood 
dressed  in  their  sacred  robes,  Saul's  footmen 
shrunk  back  from  slaying  them.  "  And  the 
king  said  to  Doeg,  Turn  thou,  and  fall  upon 
the  priests.  And  »Doeg  the  Edomite  turned, 
and  he  fell  updh-  the  priests,  and  slew  on  that 
day  fourscore  and,  five  persons  that  did  wear 
a  linen  ephodj^And  Nob,  the  city  of  the 
priests,  smote  lie'  with  the  edge  of  the  sword, 
both  men  and  women,  children  and  sucklings, 
and  oxen,  and  asses,  and  sheep,  with  the  edge 
of  the  sword." 

But  see  upon  what  little  occurrences  sur- 
prising coincidences  and  great  consequences 
often  depend.  The  word  of  the  Lord  had 
denounced  the  house  of  Eli :  but  the  threat- 
ening could  not  be  fulfilled  without  the  de- 
struction of  these  priests:  but  these  priests 
would  not  have  been  destroyed  but  for  the 
malice  of  Saul ;  Saul's  malice  would  not 
have  been  excited  but  for  the  infamy  of 
Doeg;  and  Doeg  would  not  have  informed 
against  Ahimelech  had  he  not  been  detained 
at  the  tabernacle  the  day  when  David  en- 
tered it.  All  this  seemed  accidental ;  but  it 
was  not.  All  parties  acted  freely,  yet  ne- 
cessarily too.  What  was  unjust  in  Doeg 
was  righteous  in  God.  He  knew  how  to  ac- 
complish his  word  by  human  falsehood  and 


cruelty,  and  yet  he  was  of  purer  eyes  than  to 
behold  iniquity.  Nothing  was  more  certain 
as  well  as  important  than  the  death  of  Christ, 
and  he  was  delivered  according  to  the  deter- 
minate counsel  and  foreknowledge  of  God; 
yet  by  wicked  hands  the  Jews  crucified  him. 
Ask  me  not  for  a  solution.  I  only  know  the 
fact.  I  see  the  two  ends  of  the  chain,  but  the 
middle  is  under  water :  yet  the  connexion  is 
as  real  as  it  is  invisible.  By-and-by  it  will 
be  drawn  up.  In  the  meanwhile,  we  must 
walk  by  faith,  and  not  by  sight.  Judge  no- 
thing before  the  time.  We  know  that  Mes- 
siah cometh  which  is  called  Christ :  when  he 
is  come,  he  will  tell  us  all  things. 


FEBRUARY  5. 

"  When  I  am  weak,  then  am  I  strong." 

2  Cor.  xii.  10. 

Christianity  is  not  only  mysterious  with 
regard  to  doctrine,  but  also  experience.  Chris- 
tians are  men  wondered  at.  They  are  a  pe- 
culiar people ;  and  the  world  knoweth  them 
not.  Some  of  the  effects  and  advantages  of 
their  religion,  indeed,  may  be  palpable  tc 
others;  but  its  principles  and  resources  are 
among  the  deep  things  of  God,  which  the 
natural  man  knoweth  not,  because  they  are 
spiritually  discerned.  How  strange  to  many 
must  the  language  of  Paul  appear — "  I  am 
crucified  with  Christ:  nevertheless  I  live; 
yet  not  I,  but  Christ  liveth  in  me."  "  Most 
gladly  will  I  glory  in  infirmity,  that  the  power 
of  Christ  may  rest  upon  me — I  take  pleasure 
in  infirmities,  in  reproaches,  in  necessities,  in 
persecutions,  in  distresses  for  Christ's  sake: 

for  WHEN  1  AM  WEAK,  THEN  AM  I  STRONG." 

As  this  expresses  his  experience  not  only 
or  principally  as  he  was  an  Apostle,  but  a 
Christian,  let  us  in  this  exercise  consider  the 
weaknesses  to  which  he  refers;  and  in  the 
next  see  how  it  becomes  an  accession  of 
strength. 

The  weakness  is  spiritual.  But  we  must 
distinguish  between  the  reality  of  it,  and  the 
apprehension.  The  fall  has  deprived  us  not 
only  of  righteousness,  but  of  strength ;  and 
by  nature  we  are  weak,  as  to  all  the  purposes 
of  the  divine  life.  But  all  are  not  sensible  of 
this.  In  general,  men  are  far  from  believing 
it;  and  will  sooner  acknowledge  their  guilt 
than  their  inability.  They  will  confess  that 
they  have  not  been  what  they  ought  to  have 
been,  or  done  what  they  ought  to  have  done, 
but  they  always  presume  upon  their  compe- 
tency for  these  things ;  and  resolve  by-and-by 
to  accomplish  them.  But  Paul  speaks  of  the 
apprehension  of  our  weakness.  This  is  ef- 
fected by  the  Holy  Spirit;  who  convinces 
men  of  sin,  and  makes  them  acquainted  with 
their  true  character  and  state  before  God. 
But  the  sense  of  their  weakness  is  increased 
by  observation  and  experience.  They  hear 
of  many  falling  around  them  who  once  seemed 


FEBRUARY  6. 


59 


much  more  lively  to  stand  than  themselves ; 
and  each  of  these  declensions  cries,  "  Let 
him  that  thinketh  he  standeth  take  heed  lest 
he  fall."  And  when  they  read  the  Scriptures, 
they  see  the  falls  of  good  men  there,  and  men 
whose  grace  was  very  superior  to  their  own : 
and  can  they  help  fearing  for  themselves, 
when  they  find  Abraham  betrayed  into  dis- 
simulation by  unbelief;  Moses  speaking  un- 
advisedly with  his  lips ;  Job  cursing  the  day 
of  his  birth ;  Solomon  playing  the  fool ;  and 
Peter  acting  the  coward  7  The  events  of  life 
also  enlarge  their  self-acquaintance.  Who 
knows  what  he  is  till  he  is  tried,  and  till  he 
meets  with  his  own  trial]  For  every  one  is 
not  discovered  in  the  same  way:  and  as 
Joab  adhered  to  David  in  the  rebellion  of 
Absalom,  yet  turned  aside  after  Adonijah ; 
so  we  may  be  firm  in  one  peril,  and  fail  in 
another.  Afflictions  are  frequently  called 
temptations,  because  they  try  and  prove  us: 
and  where  is  the  Christian  who,  in  conse- 
quence of  these  experiments,  has  not  been 
led,  if  not  to  question  the  reality  of  his  re- 
ligion, to  mourn  over  the  deficiencies  of  it? 
Thus  fresh  and  painful  secrets  are  constantly 
coming  to  light ;  and  the  knowledge  of  their 
depravity,  which  they  could  not  have  borne 
at  once,  is  produced  by  little  and  little.  "  And 
where,"  says  the  Christian,  often  appalled, 
"  where  will  the  mystery  end  1  Who  can  un- 
derstand his  errors]  Who  can  say,  I  have 
made  my  heart  clean,  I  am  pure  from  my  sin  ?" 
Thus  he  often  seems  worse,  because  he  is 
wiser.  There  is  not  more  in  him  of  unbelief, 
and  impatience,  and  vain  thought ;  but  he  sees 
and  feels  more  of  them. 

And  how  far  does  this  sense  of  the  Chris- 
tian's weakness  extend  1  He  feels  that  he  is 
unable  to  do  what  he  ought.  His  work  is 
laid  down  in  the  Scripture.  It  requires  him 
to  run  the  race  that  is  set  before  him ;  to  fight 
the  good  fight  of  faith ;  and  to  perform  a  thou- 
sand duties  with  regard  to  God,  his  neighbour, 
and  himself — the  view  of  whicn  forces  him 
to  exclaim,  "Who  is  sufficient  for  these 
things'!"  He  feels  that  he  is  unable  to  do 
what  he  would.  To  will  is  present,  but  how 
to  perform  that  which  is  good,  he  finds  not. 
He  would  gladly  flee,  but  the  wires  of  his 
cage  tell  him  that  he  is  a  prisoner.  He  at- 
tempts to  sing,  but  his  voice  is  untuned  ;  and 
his  harp  is  hung  on  the  willows,  and  some- 
times too  high  for  him  to  reach.  He  feels 
that  he  is  unable  to  do  what  he  has  done. 
His  former  experience  humbles  him.  "  O  that 
it  was  with  me  as  in  months  past !"  I  fear  I 
shall  never  pray  again  as  I  have  prayed. 
Never  trust  in  the  promise  as  I  have  trusted. 
Never  kneel  before  the  cross  again  as  I  once 
did,  and  said — 


"  Here  it  is  I  find  my  heaven. 
While  upon  the  Lamb  I  gaze.' 


He  feels  that  he  is  unable  to  do  the  least 
duty.     He    always  thought  himself  inade- 


quate, were  he  called  to  die  at  the  stake,  or 
to  offer  up  an  Isaac :  but  he  is  beyond  this 
now.  He  now  feels  that  he  cannot  order  his 
speech  properly  in  company;  nor  endure, 
with  Christian  temper,  the  trifling  vexations 
of  the  hour — yea,  that  without  Christ  he 
"  can  do  nothing."  He  feels  unable  to  pre- 
serve himself  from  the  greatest  sins.  He 
once  thought  that  he  was  in  no  danger  from 
these ;  and  supposed  that  reputation,  and 
common  prudence,  would  secure  him  from 
such  miscarriages.  But  he  now  prays  with 
David,  not  only,  cleanse  thou  me  from  secret 
faults,  but  keep  back  thy  servant  also  from 
presumptuous  sins. 

And  what  is  there  to  meet  all  this  weak- 
ness 1  When  he  examines,  he  finds  that  no- 
thing is  sufficient.  He  cannot  depend  on  the 
grace  he  has  received — He  can  no  more  live 
without  fresh  supplies  of  the  Spirit,  than  he 
can  see  with  the  light,  and  respire  with  the 
air,  of  yesterday.  He  cannot  depend  upon 
his  present  frames.  These  may  be  lively 
and  delightful ;  but  they  are  of  the  nature  of 
cordials,  not  food — he  cannot  live  by  them. 
He  knows  too  how  variable  they  are ;  and 
how  often  rapture  has  ended  in  gloom.  He 
cannot  depend  upon  his  resolutions  and  vows. 
He  has  seen  their  vanity  in  binding  his  de- 
praved heart.  Though  they  seemed  invinci- 
ble, they  have  yielded  in  the  hour  of  tempta- 
tion :  and  before  the  assaults  of  the  enemy, 
they  have  been  no  more  than  a  hedge  of  cob- 
webs, or  a  wall  of  vapour.  He  cannot  de- 
pend upon  means  and  ordinances.  He  values 
these,  and  will  be  found  in  the  use  of  them ; 
they  are  his  privilege  as  well  as  duty.  But 
unless  the  Lord  give  the  increase,  Paul  plants 
and  Apollos  waters  in  vain.  We  are  to  wait 
only  upon  God.  His  influences  and  commu- 
nications can  alone  relieve  and  elevate,  re- 
fresh and  strengthen  the  soul.  This  seems 
a  discouraging  state  of  mind  to  be  in — but 
what  follows ' 


FEBRUARY  6. 

"  When  I  am  weak,  then  am   I  strong 
2  Cor.  xii.  10. 

The  consciousness  of  our  spiritual  weak- 
ness becomes  the  accession  of  strength  three 
ways. 

First,  as  it  inspires  us  with  diffidence  and 
caution.  It  will  keep  us  from  venturing  into 
the  company  of  the  infidel  and  the  wicked, 
lest  we  learn  of  their  ways,  and  get  a  snare 
to  our  souls.  It  will  restrain  us  from  scenes 
and  places  of  dissipation  where  there  is  so 
much  temptation,  and  we  feel  we  have  so 
little  power  of  resistance.  He  who  knows 
how  much  tinder  he  has  about  him  will  not 
invite  sparks.  The  humble  will  always  be 
self-diffident.  He  will  not  vainly  think  that 
he  can  withstand  where  others  are  over- 
come.    Therefore  he  will  not  make  harte  to 


00 


FEBRUARY  7. 


be  rich,  iest  lie  should  not  be  innocent,  but 
fall  into  many  foolish  and  hurtful  lusts  which 
drown  men  in  destruction  and  perdition.  He 
will  perfectly  tremble  at  the  thought  of  the 
love  of  money,  since  God  tells  him  it  is  the 
root  of  all  evil.  He  will  not  exercise  him- 
self in  great  matters,  or  in  things  too  high 
for  him ;  he  finds  himself  unequal  to  the  dif- 
ficulties and  dangers  of  superior  offices  and 
employments.  If  God  calls  him  into  an  ar- 
duous and  perilous  situation,  the  call  insures 
his  safety  and  assistance ;  but  presumption 
has  nothing  to  plead.  He  will  therefore  look 
for  his  commission  ;  and  follow  God,  instead 
of  going  before  him.  The  Jews  would  go 
up  the  hill — but  the  ark  remained  behind. 
What  was  the  consequence  1  The  enemy 
easily  discomfited  them,  and  chased  them  like 
bees.  The  self-sufficient  are  never  safe,  be- 
cause no  one  can  warn  them  of  danger  with- 
out giving  offence:  but  the  man  who  knows 
himself,  and  is  not  highminded,  welcomes  ad- 
monition and  even  reproof;  and  says,  Faith- 
ful are  the  wounds  of  a  friend. 

Secondly,  as  it  makes  us  more  prayerful. 
When  a  man,  concerned  for  his  safety  and 
welfare,  finds  that  he  cannot  rely  upon  him- 
self, he  will  naturally  look  after  another  to 
rely  upon.  So  did  Jehoshaphat  in  the  pres- 
sure of  his  straits:  "We  have  no  might 
against  this  great  company  that  cometh 
against  us ;  neither  know  we  what  to  do : 
but  our  eyes  are  upon  thee."  And  thus, 
when  the  weak  sees  an  adversary  approach- 
ing, he  will  not  go  forth  to  meet  him  alone ; 
but  hasten  and  call  upon  the  Captain  of  his 
salvation  to  come  to  his  succour :  and  thus  he 
succeeds.  What  is  prayer  but  an  application 
to  the  strong  for  strength  1  And  as  in  the 
Lord  Jehovah  is  everlasting  strength,  but  we 
cannot  hope  for  its  aid  without  asking  and 
seeking;  it  follows,  that  nothing  can  strength- 
en us  like  prayer.  It  is  availing  ourselves  of 
Omnipotence.  It  is  our  being  strong  in  the 
Lord  and  the  power  of  his  might.  The  babe 
cannot  support  himself:  yet  he  is  not  aban- 
doned. Provision  is  made  for  him  in  another : 
and  what  his  little  hands  cannot  accomplish 
for  him,  his  cries  and  tears  can  effect.  The 
mother  hears  him,  and  flies  to  relieve  and  in- 
dulge. She,  even  she,  may  indeed  forget; 
or  prove  unkind  or  unable :  but  the  God  of 
all  grace  never  said  to  the  seed  of  Jacob, 
Seek  ye  me,  in  vain.     Therefore, 

Thirdly,  as  it  encourages  and  animates  the 
soul  by  bringing  us  under  the  certainty  of 
divine  promise.  There  is  something  very 
winning  and  endearing  in  confidence.  Who 
could  take  away  the  life  of  a  bird  that  fled  to 
his  bosom  from  the  pounce  of  the  hawk  1  or 
who  could  take  advantage  of  having  him  in 
his  hand  to  deprive  the  little  trembler  even 
of  his  liberty !  Nothing  is  ever  lost  by  trust- 
ing in  the  ingenuous  and  nobleminded  :  they 
always  feel  a  responsibility  to  repay  the  con- 


fidence reposed  in  them.  What  then  may 
we  not  expect  from  the  God  of  all  comfort  ] 
But  not  only  does  the  honour  of  his  goodness 
incline  him  to  succour  those  who  rely  on  him, 
but  also  the  honour  of  his  truth.  For  has  he 
not  said,  "  God  resisteth  the  proud,  but  giveth 
grace  unto  the  humble  1  He  filleth  the  hun- 
gry with  good  things ;  but  the  rich  he  hath 
sent  empty  away  1" 

Therefore  you  need  not  be  afraid  to  know 
the  evil  of  your  spiritual  condition;  since 
suitable  relief  of  every  kind  is  provided — 
And  we  see  what  is  indeed  the  most  enviable 
state  and  frame  of  mind  you  can  be  in.  The 
best  evidence  of  prosperity  in  the  divine  life 
is  not  great  knowledge  and  ecstasy ;  but  low- 
liness of  mind.  "  He  that  abaseth  himself 
shall  be  exalted."  "  A  man's  pride  shall 
bring  him  low  ;  but  honour  shall  uphold  the 
humble  in  spirit."  "  With  the  lowly  is  wis- 
dom." "With  him  also  is  affluence  and 
might" — "  when  I  am  weak,  then  am  I 
strong." 

And  let  it  comfort  us  that  our  resource  is 
not  future  only,  but  immediate.  We  cannot 
doubt  of  our  being  strong  in  heaven.  There 
our  powers  will  be  fully  equal  to  every  de- 
mand upon  them.  There  we  shall  be  able 
to  serve  him  day  and  night  in  his  temple, 
feeling  no  languor,  and  requiring  no  repose. 
But  we  are  strong  not  only  after  weakness, 
bnt  in  it — "when  I  am  weak,  then  am  I 
strong."  "  As  thy  day  so  shall  thy  strength 
be.'      "I  will  water  it  every  moment." 

Thus,  out  of  weakness  I  am  made  strong. 
"I  can  do  all  things  through  Christ  whc 
strengtheneth  me." 


FEBRUARY  7. 

"  Now  God  himself  and  our  Father,  and  our  Lord 

Jesus   Christ,  direct   our  way  unto  you." — 

1  Thes.  iii.  11. 

In  order,  as  it  is  said,  in  the  foregoing 
verse,  to  "  see  their  face,  and  perfect  that 
which  was  lacking  in  their  faith."  But  two 
remarks  arise  from  the  words. 

The  first  is  of  a  doctrinal  character,  and 
regards  a  leading  article  of  the  faith  once  de- 
livered to  the  saints — "Our  Lord  Jesus"  is 
here  addressed  in  prayer,  as  well  as  "God 
himself  and  our  Father,"  and  even  with  him. 
This  cannot  be  confounded  with  the  practice 
of  the  Romish  Church  in  praying  to  the  Vir- 
gin Mary,  and  a  multitude  of  patron  saints. 
Such  prayers  have  no  authority  from  the 
Scriptures;  and  the  persons  to  whom  they 
are  addressed,  being  mere  creatures  only, 
can  have  no  knowledge  of  the  wants  and 
feelings  of  thousands  that  may  address  them 
at  the  same  time.  But  the  manner  in 
which  the  Saviour  speaks  of  himself,  before 
he  left  the  earth,  shows  the  reasonableness 
of  our  addressing  him :  "  Lo,"  said  he,  "  I 
am  with  you  always,  even  unto  thp  end  of 


FEBRUARY  8. 


61 


the    world."    "Where    two    or    three  are 

rithnred  together  in  my  Name,  there  am 
in  the  midst  of  them."  "  He  that  loveth 
me  shall  be  loved  by  my  Father ;  and  I  will 
love  him,  and  will  manifest  myself  to  him." 
He  therefore,  though  unseen,  is  accessible ; 
omnipresent ;  knows  all  things ;  is  able  and 
engaged  to  manage  all  our  concerns :  and  be- 
cause he  lives  we  shall  live  also.  Hence  the 
first  Christians  are  described,  as  "  calling  on 
the  Name  of  the  Lord  Jesus."  Hence  Ste- 
phen, when  dying,  and  full  of  the  Holy  Ghost, 
invoked  him.  And  Paul,  not  only  in  the  text, 
but  in  various  other  places,  is  chargeable  with 
the  same  idolatry,  as  it  certainly  must  be 
deemed,  without  conceding  his  divinity.  In- 
deed he  begins  all  his  Epistles  with  this  salu- 
tation and  benediction :  "  Grace  be  to  you, 
and  peace  from  God  our  Father,  and  the 
Lord  Jesus  Christ."  In  one  instance,  he  has 
even  reversed  the  order  before  us,  and  in  his 
supplication,  places  the  Saviour  before  the 
Father:  "Now  our  Lord  Jesus  Christ  him- 
self, and  God,  even  our  Father,  which  hath 
loved  us,  and  hath  given  us  everlasting  con- 
solation and  good  hope  through  grace,  com- 
fort your  hearts,  and  stablish  you  in  every 
good  word  and  work."  And  if  we  pass  from 
the  Church  below  to  the  Church  above, 
where,  though  their  prayers  are  ended,  they 
are  still  praising ;  how  are  their  praises  ex- 
pressed 1  "I  beheld,  and,  lo,  a  great  multi- 
tude, which  no  man  could  number,  of  ail  na- 
tions, and  kindreds,  and  people,  and  tongues, 
stood  before  the  throne,  and  before  the  Lamb, 
clothed  with  white  robes,  and  palms  in  their 
hands;  and  cried  with  a  loud  voice,  saying, 
Salvation  to  our  God  which  sitteth  upon  the 
throne,  and  unto  the  Lamb."  Is  this  adora- 
tion confined  to  the  saints  1  "  I  heard  the  voice 
of  many  angels  round  about  the  throne  and 
the  beasts  and  the  elders :  and  the  number  of 
them  was  ten  thousand  times  ten  thousand,  and 
thousands  of  thousands ;  saying,  with  a  loud 
voice,  Worthy  is  the  Lamb  that  was  slain  to 
receive  power,  and  riches,  and  wisdom,  and 
strength,  and  honour,  and  glory,  and  blessing." 
Is  there  no  exception  ?  "  And  every  creature 
which  is  in  heaven,  and  on  the  earth,  and 
under  the  earth,  and  such  as  are  in  the  sea, 
and  all  that  are  in  them,  heard  I  saying, 
Blessing,  and  honour,  and  glory  and  power, 
be  unto  him  that  sitteth  upon  the  throne,  and 
unto  the  Lamb,  for  ever  and  ever."  Be  not 
therefore  faithless,  but  believing ;  in  all  your 
dependence  and  hope;  and  exclaim,  with 
Thomas,  "  My  Lord  and  my  God !" 

The  second  remark  is  of  a  practical  na- 
ture: "Now  God  himself  and  our  Father, 
and  our  Lord  Jesus  Christ,  direct  our  way 
unto  you."  Does  not  the  example  of  Paul 
and  his  brethren  in  this  case  teach  us,  that 
we  ought  to  consider  our  visits  and  journeys 
as  under  the  influence  of  a  special  Provi- 
ience?    We  are  not  to  confine  religion  to 


extraordinary  occasions ;  but  to  acknowledge 
God  in  all  our  ways ;  and  in  every  thing,  by 
prayer  and  supplication  with  thanksgiving, 
make  our  requests  known  unto  him.  We  are 
to  love  the  Sabbath,  and  remember  to  keep  it 
holy :  but  we  must  serve  God  every  day,  and 
be  in  the  fear  of  the  Lord  all  the  day  long 
We  are  to  repair  .o  the  sanctuary,  and  to  en- 
ter the  closet :  but  we  must  abide  with  God 
in  our  calling;  and  whether  we  eat  or  drink, 
or  whatever  we  do,  do  all  to  the  glory  of  God. 
Paul  speaks  of  "  a  prosperous  journey  by  the 
will  of  God ;"  and  John  enjoins  his  friends  to 
bring  "  the  brethren  on  their  journey  after  a 
godly  sort." 

And  what  is  the  truth  of  the  case  1  "  The 
way  of  man  is  not  in  himself;  it  is  not  in 
man  that  walketh  to  direct  his  steps."  "  A 
man's  heart  deviseth  his  way  ;  but  the  Lord 
directeth  his  steps."  Have  we  a  journey  or 
a  visit  in  prospect  1  We  must  ask  the  per- 
mission, and  implore  the  blessing  of  Him  in 
whom  we  live  and  move  and  have  our  being. 
He  can  stop  our  breath  ;  or  lay  us  on  a  bed 
of  languishing.  If  we  achieve  our  under- 
taking, he  can  subvert  the  design  of  it,  or 
mar  all  our  satisfaction  in  it  How  much  often 
depends  upon  a  single  excursion !  It  may 
terminate  in  a  friendship  the  most  important, 
or  a  connexion  for  life.  It  may  lead  us  into 
temptation ;  and  we  may  be  ensnared  by  er- 
ror or  vice.  It  may  produce  trials  and  losses 
the  most  painful ;  and  we  may  return,  com- 
pelled to  say,  "  I  went  out  full,  and  the  Lord 
hath  brought  me  home  again  empty.'-'  Per- 
haps, when  we  leave  home,  we  unconsciously 
take  leave  of  our  house,  and  field,  and  gar- 
den, to  return  no  more ;  and  the  places  that 
once  knew  us  will  know  us  no  more  for  ever ! 

Happy  is  he  that  hath  the  God  of  Jacob  for 
his  help.  Happy  he  who  can  rejoice  in  the 
promise  :  "  Behold,  I  am  with  thee,  and  will 
keep  thee  in  all  places  whither  thou  goest." 


FEBRUARY  8. 

"  The  body  is  dead  because  of  sin.' 
Rom.  viii.  10. 

The  language  is  striking ;  for  the  AposUe 
does  not  say,  the  body  will  die,  but  the  body 
"  is  dead."  The  reason  is,  because  the  sen- 
tence is  passed,  and  when  the  judge  has  con- 
demned the  criminal,  we  say,  he  is  a  dead 
man.  In  the  case  before  us  too,  the  execution 
of  the  sentence  is  commenced.  And  when  a 
man  is  old,  or  infirm,  or  diseased,  we  say,  he 
is  as  good  as  dead ;  he  has  one  foot  in  the 
grave.  Owing  to  the  casualties  of  our  con- 
dition, and  the  frailties  of  our  frame,  there  is 
but  a  step  between  us  and  death.  We  are 
not  only  mortal  in  destination,  but  in  state. 
We  decay  while  we  receive  support  Before 
we  reach  our  journey's  end,  our  strength  is 
weakened  in  the  way,  our  senses  lose  their 


62 


FEBRUARY  9. 


efficiency,  and  desire  fails.  Before  the  taber- 
nacle is  completely  taken  down,  some  pin  is 
taken  out,  some  cord  is  loosened,  some  rents 
or  wearings  away  m  the  canvassare  visible. 
We  talk  of  a  dying  hour ;  but  we  die  daily. 
When  a  bottle  is  discharged  of  its  contents, 
there  is  a  last  drop ;  but  every  preceding  drop 
emptied  it  as  well  as  the  last.  Young  says, 
"our  cradle  rocks  us  to  the  tomb."  And 
Watts  tells  us,  "  the  moment  we  begin  to 
live,  we  all  begin  to  die."  Who  thinks  of 
this? 

But  bow  profitable  would  the  meditation 
be  !  Pamper  not  that  dying  body — "  meats 
for  the  belly  and  the  belly  for  meats,  but  God 
will  destroy  both  it  and  them."  Be  not  proud 
of  thy  beauty  and  charms.  The  coral  is  leav- 
ing thy  lips ;  the  tints  are  fading  from  thy 
cheeks ;  the  grave,  the  worms  are  ready  for 
thee.  The  body  is  dead — insult  not  the  poor 
carcass  by  dressing  it  up  in  vanity  and  gai- 
ety of  attire.  The  pilot  goes  to  the  very  end 
of  the  vessel  to  steer  it:  and  you  must  repair 
to  the  end  of  life  to  conduct  it.  Hence  the 
exclamation,  and  the  prayer  of  Moses :  "  O 
that  they  were  wise  !  that  they  understood 
this !  that  they  would  consider  their  latter 
end  !"  "  So  teach  us  to  number  our  days, 
that  we  may  apply  our  hearts  unto  wisdom." 

But  the  Apostle  remarks  the  cause  or  the 
reason  of  the  event.  "  The  body  is  dead  be- 
cause of  sin."  Death  is  not  therefore,  as  it  is 
foolishly  called,  a  debt  due  to  nature,  but  to 
the  justice  of  God.  Sin  is  the  introducer  of 
death.  We  die  not  from  any  physical  neces- 
sity, like  plants  and  animals :  God  indeed 
could  have  rendered  these  everduring,  but  he 
did  not  make  them  to  be  so.  Man  only  was 
made  immortal,  but  he  forfeited  his  immortal- 
ity; and  therefore,  though  all  creatures  die 
as  well  as  man,  he  only  is  called  mortal,  (for 
we  never  speak  of  a  mortal  bird  or  beast)  as 
if  in  reproach  for  his  becoming  so  by  disobey- 
ing the  command  of  God,  and  voluntarily  in- 
curring the  penalty  threatened  :  "  In  the  day 
thou  eatest  thereof  thou  shalt  surely  die." 
What  a  murderer  is  here  !  Survey  all  the 
myriads  of  the  dead,  and  ask,  "  Who  slew  all 
these  ]"  And  hear  the  decision  of  Truth 
itself:  "By  one  man  sin  entered  into  the 
world,  and  death  by  sin,  and  so  death  hath 
passed  upon  all  men  because  all  have  sinned." 

But  in  the  case  of  a  Christian,  and  of  such 
Paul  is  speaking,  there  is  another  reason  for 
the  assertion,  and  the  body  is  dead  not  only 
because  of  the  desert  of  sin,  but  the  removal 
of  it.  During  life  there  is  an  internal  war  in 
believers :  the  flesh  lusteth  against  the  Spirit, 
and  the  Spirit  against  the  flesh  ;  and  these 
are  contrary  the  one  to  the  other,  so  that  they 
cannot  do  the  things  that  they  would.  Death 
ends  the  strife,  by  killing  one  of  the  parties, 
and  making  the  other  more  than  a  conqueror. 
The  Apostle  speaks  of  the  sin  that  dwelt  in 
nim  :  and  such  is  the  inherency  of  this  evil. 


that  the  body  which  is  the  residence  of  it,  re- 
sembles the  house  of  leprosy  which  was  to  be 
taken  down  to  get  rid  of  the  infection.  And 
this  will  serve  to  explain  a  difficulty.  For  it. 
may  be  asked,  if  Christ  has  redeemed  them, 
bearing  their  sin  in  his  own  body  on  the  tree : 
and  they  are  justified  by  his  blood,  and  saved 
from  wrath  through  him ;  why  do  they  yet 
die  1  To  which  we  answer,  they  die,  as  they 
suffer  affliction.  Affliction  is  not  a  judicial  in- 
fliction, but  is  only  corrective  and  medicinal ; 
and  though  like  all  natural  evil  derived 
originally  from  sin,  is,  as  God  empjoys  it,  the 
effect  and  token  of  his  love.  So  Christ  has 
abolished  death  as  far  as  it  is  a  curse :  and 
thus  the  Christian  does  not  die :  there  is  no- 
thing penal  in  his  death ;  yea,  death  is  a  priv- 
ilege, a  deliverer.  It  delivers  him  not  only 
from  a  world  lying  in  wickedness,  but  from 
the  plague  of  his  own  heart,  from  his  inbred 
corruptions,  and  even  from  the  flesh  and  blood 
which  cannot  without  change  and  renovation 
inherit  the  kingdom  of  God.  Thus  the  enemy 
is  converted  into  a  friend.  The  sting  is  taken 
out  of  the  bee,  but  the  honey  remains.  The 
lion  is  not  only  slain,  but  out  of  the  eater 
comes  forth  meat,  and  out  of  the  strong 
sweetness. 

Ahasuerus  issued  a  decree,  that  all  the 
Jews  should  be  destroyed,  and  as  no  law  of 
the  Medes  and  Persians  could  be  changed, 
the  decree  could  not  be  revoked :  but  it  could 
be  superseded.  The  people  were  apprized  of 
their  danger,  and  called  upon  to  defend  them- 
selves, and  furnished  with  the  means  of  safe- 
ty and  victory;  and  thus  the  day  of  their  de- 
struction was  turned  into  a  day  of  triumph 
and  joy,  and  they  made  it  a  festival  which 
they  still  observe.  Thus  it  is  appointed  unto 
men  once  to  die ;  and  the  sentence  is  irre- 
versible. Believers  themselves  cannot  escape 
the  decree,  "Dust  thou  art,  and  unto  dust 
shalt  thou  return."  But  by  the  resources  of 
the  Gospel  the  curse  is  turned  into  a  blessing, 
and  to  die  is  gain.  And  if  there  be  a  period 
on  which  the  spirits  of  just  men  made  perfect 
reflect  with  peculiar  pleasure  and  praise,  it  is 
the  time  of  their  escape  from  earth  to  heaven. 
The  approach  of  it  had  often  alarmed  them  ; 
but  the  consequences  are  inconceivably  great ; 
and  these  they  always  viewed  with  desire- 

"  O  glorious  hour,  O  blest  abode ! 
I  shall  be  near,  and  like  my  God ; 
And  flesh  and  sin  no  more  control 
The  sacred  pleasures  of  the  soul." 


FEBRUARY  9. 

"  So  Jight  I,  not  as  one  that  beateth  the  air.' 
1  Cor.  ix.  26. 

Behold  the  boxer  in  the  Grecian  games 
First,  he  often  practised  in  feigned  combat, 
exorcising  and  extending  his  arms  and  hands 
with  his  gloves  on,  to  acquire  greater  agility 
and  skill.  This  was  comparatively  easj  :  this 


■FEBRUARY  10. 


63 


required  no  fortitude,  and  produced  little  ex- 
haustion. But  see  him  afterwards,  when  ac- 
tually engaged  with  his  antagonist — How  he 
agonizes  !  How  he  stretches  every  muscle, 
and  strains  every  nerve  !  Here  was  the  trial. 
Who  does  not  perceive  what  a  difference 
there  was  hetween  these?  Between  the 
feigned  and  the  real  combat  1  Between  beat- 
ing the  air,  and  beating  the  adversary !  But, 
says  the  Apostle,  I  resemble  the  combatant 
not  in  the  former,  but  in  the  latter  of  these — 
"  So  fight  I,  not  as  one  that  beateth  the  air." 

So  it  is  with  every  Christian.  He  has  to 
fight;  and  whatever  defective  or  erroneous 
notions  may  obtain  concerning  it,  he  finds  it 
to  be,  not  an  imaginary,  but  an  actual  con- 
flict ;  the  most  serious  and  trying  in  which 
he  can  ever  be  engaged.  The  enemy  he  en- 
counters has  every  quality  that  can  render 
him  formidable.  The  struggle  is  constant, 
and  admits  of  no  interval  of  repose  or  relaxa- 
tion. The  consequences  are  inexpressibly  mo- 
mentous and  interesting.  Salvation  or  damna- 
tion, hell  or  heaven,  everlasting  happiness  or 
woe,  depend  on  his  success  or  failure. 

It  is  no  easy  thing,  therefore,  to  be  a  Chris- 
tian indeed.  Those  who  think  otherwise, 
prove  that  they  never  made  the  trial  in  earn- 
est ;  and  are  strangers  to  the  language  of  the 
Scripture.  There  we  read  of  striving  to  enter 
in  at  the  strait  gate ;  of  pressing  into  the 
kingdom  of  God  ;  of  the  violent  who  take  it 
by  force  ;  of  running  the  race  that  is  set  be- 
fore us  ;  of  enduring  hardness  as  a  good  sol- 
dier of  Jesus  Christ.  It  is  admitted  that  these 
are  metaphorical  expressions ;  but  they  must 
be  founded  in  truth ;  and  what  is  the  truth 
intended  by  them  1  If  it  be  taken  from  the 
lowest  interpretation,  it  is  enough  to  condemn 
many :  for  surely  they  must  fall  short  of  the 
requirement  who  have  a  name  that  they  live, 
but  are  dead ;  who  wear  the  form  of  godli- 
ness, but  deny  the  power ;  whose  religion  al- 
lows them  to  be  at  ease  in  Zion,  retaining 
every  evil  passion,  every  worldly  indulgence ; 
and  is  distinguished  by  nothing  like  exertion 
or  sacrifice.  "  But  then  real  Christians  are 
few."  And  says  not  the  Saviour  the  same  1 
"Strait  is  the  gate  and  narrow  is  the  way 
that  leadeth  unto  life,  and  few  there  be  that 
find  it."  Men  would  be  happy  without  being 
holy;  without  diligence ;  without  contention. 
But  no  sluggard,  no  coward,  ever  entered 
heaven.  "  Win  and  wear  it,"  says  Latimer, 
"is  the  motto  inscribed  on  the  crown  for 
which  we  strive."  And  says  the  Amen,  the 
faithful  Witness,  "  If  any  man  will  be  my 
disciple,  let  him  deny  himself,  and  take  up  his 
cross  and  follow  me." 

And,  therefore,  a  religious  course  should 
be  entered  upon  with  solemn  thought  and  de- 
liberation. We  should  sit  down  and  consider 
the  difficulties,  dangers,  and  exertions  that 
will  attend  it.  For  if  we  begin  under  a  mis- 
taken notion,  and  reckoning  only  upon  what 


is  pleasing  and  peaceful,  we  shall  peradven* 
ture  repent  when  we  see  war,  and  return  into 
Egypt.  Hence  many  have  taken  up  a  profes- 
sion of  godliness,  and  scon  laid  it  down  again, 
to  the  disgrace  of  the  cause  of  Christ,  and 
the  enhancement  of  their  own  condemnation  • 
for  the  last  state  of  such  men  is  worse  than 
the  first. 

But  this  should  not  discourage  those  thai 
are  heartily  disposed  for  the  warfare.  There 
is  enough  to  justify  their  choice,  and  to  ani- 
mate them  to  go  forward,  notwithstanding  all 
they  ought  to  look  for  in  the  divine  life. 

And  if  you  are  already  engaged,  and  you 
are  constrained  to  say,  Whatever  others  find 
it,  I  feel  it  to  be  a  conflict  truly  serious  and 
trying :  I  feel  daily  and  hourly  the  sentiment 
of  Paul :  "  So  fight  I,  not  as  one  that  beateth 
the  air :"  remember  that  it  is  the  same  with 
all  your  brethren  in  the  world,  and  has  been 
so  with  all  the  glorified  now  before  the 
Throne — 

"  Once  they  were  mourning  here  below, 
And  wet  their  couch  with  tears ; 
They  wrestled  hard,  as  we  do  now, 
With  sins,  and  doubts,  and  fears." 

It  would  be  awful  if  you  were  not  acquaint- 
ed with  this  conflict.  But  your  experience  is 
a  token  for  good.  The  strong  man  armed 
keepeth  his  palace  and  his  goods  in  peace.  It 
is  the  delivered  soul  that  is  the  subject  of  this 
contest.  Say  not,  why  am  I  thus  1  You  are 
thus,  because  the  Lord  has  chosen  you  to  be 
a  soldier  ;  because  his  grace  has  produced  in 
you  principles  alien  to  nature,  and  which 
have  roused  all  the  powers  of  darkness.  And 
you  shall  be  furnished  with  supplies  and  suc- 
cours. And  as  your  day,  so  shall  your  strength 
be.  And  armour  is  provided  for  you  the  most 
tried  and  complete.  And  it  is  a  good  fight  in 
which  you  are  engaged :  it  will  bear  exam- 
ination ;  every  review  will  afford  you  plea- 
sure ;  every  good  being  in  the  universe  is  on 
your  side,  and  wishes  you  success.  And  your 
victory  is  sure  and  near.  Earth  is  a  tiresome 
place;  but  you  are  not  to  live  here  always. 
Now,  if  one  temptation  is  overcome,  another 
succeeds.  But  the  warfare  will  soon  be  ac- 
complished. Death  will  proclaim  the  triumph. 
How  sweet  will  rest  be  after  toil ;  and  peace 
after  such  a  fight ! 


FEBRUARY  10. 

"For  this  shall  every  one  that  is  godly  pray  unto 
thee  in  a  time  when  thou  mayest  be  found :  sure- 
ly, in  the  floods  of  great  waters  they  shall  not 
come  nigh  unto  him." — Psalm  xxxii.  6. 
David  knew  there  was  a  general  sameness 
of  views  and  feelings  in  the  subjects  of  divine 
grace.     Hence  from  his  own  experience  he 
'inferred  the  disposition  and  conduct  of  the 
godly  in  all  future  ages — they  would  do  what 
he  had  done,  and  find  the  same  relief.     He 
refers,  however,  to  the  result  of  his  case  wbep 


04 


FEBRUARY  10. 


oe  had  been  brought  into  a  proper  state  of 
mind,  and  not  to  the  commencement  of  it 
which  he  himself  censures.  For  we  are  here 
furnished  with  a  fa^t  which  does  not  appear 
in  tha  history  of  David.  It  is  commonly  sup- 
posed, that  after  his  grievous  fall,  till  Nathan 
reproved  him,  he  had  been  careless  and  stupi- 
fied;  and  this  has  often  been  adduced  as  a 
proof  of  the  hardening  nature  of  sin.  But  the 
thing  was  far  otherwise.  He  was  all  the 
while  tortured  in  his  mind,  yet  unwilling  to 
humble  himself  before  God,  and  condemn  him- 
self before  men,  as  he  ought  to  have  done — 
He  kept  silence,  and  endeavoured  to  pass  off 
the  distress  by  time,  palliation,  and  excuse. 
But  the  repression  and  concealment  of  his  an- 
guish preyed  not  only  upon  his  peace,  but  his 
health,  and  endangered  life  itself  At  length 
he  was  reduced  to  the  deepest  penitence,  and 
threw  himself,  by  an  unqualified  confession, 
on  the  compassion  of  God.  This  was  a  wise 
course,  and  we  shall  do  well  to  follow  his  ex- 
ample. Under  a  sense  of  guilt  we  should  not 
keep  away  from  God,  but  enter  his  presence, 
and  cry,  "  God  be  merciful  to  me,  a  sinner." 
This  will  melt  the  heart  into  "  godly  sorrow" 
better  than  all  legal  terrors;  and  we  know 
who  hath  said,  "  If  we  confess  our  sins,  he  is 
faithful  and  just  to  forgive  us  our  sins,  and  to 
cleanse  us  from  all  unrighteousness."  Hence 
says  David,  "  When  I  kept  silence,  my  bones 
waxed  old  through  my  roaring  all  the  day 
long.  For  day  and  night  thy  hand  was  heavy 
upon  me  :  my  moisture  is  turned  into  the 
drought  of  summer.  I  acknowledged  my  sin 
unto  thee,  and  mine  iniquity  have  I  not  hid. 
I  said,  I  will  confess  my  transgressions  unto 
the  Lord ;  and  thou  forgavest  the  iniquity  of 
my  sin." 

He  then  adds :  "  For  this  shall  every  one 
that  is  godly  pray  unto  thee."  Here  we  see 
not  only  that  all  the  godly  pray,  but  every  one 
of  them  prays  for  pardon.  This  is  the  very 
thing  which  our  Saviour  teaches  his  disciples : 
"  When  ye  pray,  say — forgive  us  our  trespas- 
ses." And  this  praying  does  not  only  regard 
the  manifestation  of  forgiving  mercy,  as  some 
would  have  it,  but  the  exercise  of  it  For 
in  many  things  we  offend  all ;  yea,  in  every 
thing  we  come  short  of  the  glory  of  God.  If 
He  should  mark  what  we  do  amiss,  we  could 
not  stand  before  him,  even  for  the  sins  of  our 
holy  things.  A  faithful  examination  of  the 
most  innocent  hour  of  our  lives,  and  the  de- 
voutest  act  of  our  worship,  must  bring  us 
upon  our  knees,  crying,  "Enter  not  into  judg- 
ment with  thy  servant,  O  Lord,  for  in  thy 
sight  shall  no  flesh  living  be  justified."  From 
the  beginning  to  the  end  our  hope  must  be  a 
"  looking  for  the  mercy  of  our  Lord  Jesus 
Christ  unto  eternal  life. 

But  here  is  a  season  of  audience — "  In  a 
time  when  thou  mayest  be  found."  There  is 
s  time,  therefore,  when  he  will  not  be  found. 


Hence  the  force  of  the  admonition,  "  Seek  ye 
the  Lord  while  he  may  be  found,  call  ye  upon 
him  while  he  is  near."  Life  is  the  time  not 
only  to  serve,  but  to  seek  the  Lord, — 

"There  are  no  acts  of  pardon  past 
In  the  cold  grave  to  which  we  haste." 

At  death,  the  bridge  is  drawn ;  the  door  is 
shut  Yet  during  life,  there  are  some  periods 
more  favoured  than  others.  Paul  sought  the 
Lord  thrice  for  deliverance  before  the  promise 
of  all-sufficient  grace  was  given  him.  God 
heard  Moses  at  one  time,  not  another.  How 
long  did  Abraham  and  Isaac  pray  before  they 
received  the  answer !  But  the  time  of  finding, 
when  we  pray  for  pardoning  grace,  is  the  hour 
in  which  David  found  it ;  which  was  the  mo- 
ment he  entirely  condemned  himself  and  jus- 
tified God — God  is  always  more  ready  to  par- 
don than  we  are  to  confess. 

And  blessed  is  he  whose  transgression  is 
forgiven.  He  is  free  from  all  condemnation ; 
and  in  whatever  condition  he  is  found,  he 
dwells  safely,  and  may  be  in  quiet  from  the 
fear  of  evil — "  Surely  in  the  floods  of  great 
waters  they  shall  not  come  nigh  unto  him." 
Floods  of  great  waters  mean  numerous  and 
pressing  calamities,  from  which  few  are  ex- 
empted in  this  vale  of  tears — But  how  is  it 
said,  they  do  not  come  nigh  unto  the  godly  1 
Are  not  the  afflictions  of  the  righteous  many] 
Did  they  not  come  nigh  Joseph  when  he  was 
cast  into  the  pit,  and  when  in  prison  he  was 
fettered  with  irons  1  "  Not  come  nigh  me," 
says  many  a  living  Christian ;  "  they  have 
washed  away  half  my  comforts  already,  and 
I  fear  my  heart  will  be  overwhelmed  within 
me" — The  language  of  the  Scripture  is  bold, 
and  often  requires  to  be  qualified;  but  it  is 
always  founded  on  truth.  It  is  undeniable 
that  God  in  public  and  general  sufferings  has 
frequently  secured  his  servants ;  as  we  see  in 
the  case  of  Noah,  and  Lot  and  the  Jews  in 
Egypt  And  God  is  always  able  to  do  this  for 
his  people.  And  nothing  shall  befall  them 
without  his  permission  and  appointment. 
Nothing  shall  injure  them.  Yea,  every  loss 
and  trial  shall  conduce  to  their  welfare.  But 
hear  David's  own  explanation  subjoined : 
"  Thou  art  my  hiding-place ;  thou  shalt  pre- 
serve me  from  trouble ;  thou  shalt  compass 
me  about  with  songs  of  deliverance."  Thus 
the  believer  is  like  a  man  in  a  strong  hold 
built  upon  a  rock.  In  the  flood,  the  water  may 
surround  him,  but  does  not  touch  him.  It  will 
also  roll  oft!  and  he  will  walk  abroad  again. 
Thus  it  is  said,  "  We  are  troubled  on  every 
side,  yet  not  distressed."  And  in  the  final 
disaster  that  will  carry  away  every  thing,  it 
shall  not  come  nigh  unto  him,  but  only  with 
his  eyes  shall  he  see  the  reward  of  the 
wicked — 
\  "When  desolation,  like  a  flood, 

On  the  proud  sinner  rolls; 
Saints  find  a  refuge  in  their  God, 

For  he  redeem'd  their  souls." 


FEBRUARY  11. 


65 


FEBRUARY  11. 


•  The  people  which  were  left  of  the  sword  found 
grace  in  the  vnlderness." — Jer.  xxxi.  2. 

The  expression,  "  the  people  which  were 
left  of  the  sword,"  refers  to  Ihe  perils  the  Is- 
raelites escaped  before  their  journey  began. 
In  Egypt  they  were  in  danger  of  being  cut 
off  by  excess  of  toil,  and  the  bloody  decree 
which  doomed  all  their  male  children  to  de- 
struction. They  were  also  likely  to  be  cut 
off  at  once,  when  Pharaoh  pursued  them  to 
the  Red  Sea.  From  all  these  jeopardies  the 
Lord's  hand  saved  them.  "  But,"  you  say, "  he 
brought  them  into  a  wilderness."  He  did — 
Yet  they  had  no  reason  to  complain  of  their 
condition :  they  "  found  grace  in  the  wilder- 
ness." And  such,  Christians,  has  been  your 
experience. 

What  the  Jews  did  not  derive  from  their 
condition,  they  yet  received  in  it — They 
"  found  grace  in  the  wilderness."  This  was 
essentially  the  presence  of  God  with  them, 
according  to  the  prayer  of  Moses :  "  If  thy 
presence  go  not  with  me,  carry  us  not  up 
hence.  For  wherein  shall  it  be  known  here 
that  I  and  thy  people  have  found  grace  in  thy 
sight?  is  it  not  in  that  thou  goest  w.th  us!  so 
shall  we  be  separated,  I  and  thy  people,  from 
all  the  people  that  are  upon  the  face  of  the 
earth."  Hence  no  nation  was  so  great,  be- 
cause they  had  God  so  nigh  unto  them  in  all 
that  they  called  upon  him  for. 

They  found  in  the  wilderness,  providing 
grace !  And  have  not  you  !  The  cup  of  some 
of  you  has  been  running  over.  You  have  had 
all  things  richly  to  enjoy.  Others  have  been 
more  sensibly  dependent  Yet  he  has  not 
suffered  you  to  want  In  his  feeding  and 
clothing  you,  there  has  been  less  of  miracle, 
but  not  less  of  reality,  than  in  feeding  and 
clothing  the  Jews.  You  have  not  had  the 
widow's  cruse  of  oil  and  barrel  of  meal ;  but 
your  supplies  have  not  failed  you.  Ravens 
have  not  sustained  you;  but  you  have  had 
relief  from  the  most  unlikely  characters. 
You  have  also  had  comfort  in  your  temporal 
blessings ;  you  have  tasted  the  love  of  God 
in  them.  He  has  blessed  your  bread  and 
your  water;  and  hence  the  little  you  have 
had,  has  been  better  than  the  riches  of  many 
wicked. 

They  found  in  the  wilderness,  pardoning 
grace.  And  have  not  you!  It  was  said  of 
them,  "  How  oft  did  they  provoke  him  in  the 
wilderness,  and  grieve  him  in  the  desert! 
But  he,  being  full  of  compassion,  forgave  their 
iniquity,  and  destroyed  them  not :  yea,  many 
a  time  turned  he  his  anger  away,  and  did  not 
stir  up  all  his  wrath.  For  he  remembered 
that  they  were  but  flesh ;  a  wind  that  passeth 
iway,  and  cometh  not  again."  And  has  not 
this  been  your  case!  In  many  things  you 
have  offended,  and  in  every  thing  come  short 
of  the  glory  of  God.  How  ungrateful,  for- 
5 


getful,  distrustful,  incorrigible,  have  you  been  1 
Reflect  for  a  moment  on  the  sins  of  your 
holy  tilings ;  review  your  sabbaths,  your  com- 
munions, your  omissions  of  duty,  and  the  im- 
perfections of  your  motives  when  your  actions 
have  been  materially  right — Has  he  dealt 
with  you  according  to  your  desert!  Has  he 
not  spared  you  according  to  the  greatness  of 
his  mercy ! 

They  found  in  the  wilderness,  conducting 
grace.  And  have  not  you  !  They  had  a  fiery 
cloudy  pillar  to  go  before  them,  to  determine 
all  their  journeyings,  and  which  left  them 
not,  till  it  had  guided  them  to  the  rest  which 
the  Lord  their  God  gave  them.  And  you 
know  the  way  of  man  is  not  in  himself.  How 
ignorant,  how  short-sighted,  how  easily  im- 
posed upon,  have  you  been !  How  mistaken 
have  you  been,  when  most  confident !  How 
deceived  have  you  been  in  your  hopes  and 
fears !  How  often  have  you  wished  to  escape 
things  which  have  proved  a  blessing ;  Jind  to 
obtain  things  which  would  have  proved  your 
bane !  Into  what  embarrassments  would  you 
have  fallen,  had  you  been  left  to  lean  to  your 
own  understanding !  But  he  has  fulfilled  the 
promise,  "  I  am  the  Lord  thy  God,  that  teach- 
eth  thee  to  profit,  and  that  leadeth  thee  it 
the  way  that  thou  shouldst  choose."  And  h<- 
will  be  your  guide  even  unto  death. 

They  found  in  the  wilderness,  preserving 
grace.  As  he  led  them  about  and  instructed 
them,  so  he  kept  them  as  the  apple  of  his  eye. 
And  have  you  not  found  the  same  grace! 
Why  have  not  your  enemies,  so  superior  in 
every  respect  to  yourselves,  triumphed  over 
you !  The  Lord  has  been  on  your  side.  You 
have  been  kept  by  the  power  of  God. 

They  found  in  the  wilderness,  assistmg 
grace.  What  was  said  of  Asher  applied  to 
them  all ;  "  as  thy  days,  so  shall  thy  strength 
be."  He  made  them  equal  to  their  travails 
and  their  trials.  He  gave  them  his  Sabbaths. 
He  sent  Moses,  Aaron,  and  Miriam  before 
them.  They  had  the  services  of  the  Priests ; 
the  messages  of  the  Prophets ;  the  commu- 
nings of  the  mercy-seat.  And  has  he  not  sent 
you  help  from  the  sanctuary,  and  strengthen- 
ed you  out  of  Zion !  You  have  had  his  ordi- 
nances. You  have  heard  his  word.  You 
have  known  him  in  his  palaces  for  a  refuge. 
His  Spirit  has  helped  your  infirmities.  When 
you  have  said,  "  I  am  cast  out  of  his  sight," 
you  have  been  enabled  to  look  again  towards 
his  holy  temple.  You  dreaded  the  day  of 
trouble;  but  when  it  arrived,  there  arrived 
with  it  the  grace  to  help  in  time  of  need- 
Where  shall  I  end ! 

But  remember — First,  that  all  you  have 
possessed  and  enjoyed,  deserving  the  name 
of  good,  has  been  grace.  Secondly,  you  would 
have  seen  much  more  of  this  grace  in  the 
wilderness,  had  you  been  more  observant: 
for  "whoso  is  wise,  and  will  observe  these 
things,  even  he  shall  understand  the  loving- 


U6 


FEBRUARY  12. 


Kindness  of  the  i«  in."  Thiidly,  how  much 
more  of"  this  grace-  which  you  have  found  in 
the  wilderness  will  you  see  hereafter,  than 
you -are  aware  of  now  !  Then  the  divine  dis- 
pensations concerning  you  will  be  finished ; 
your  capacity  for  reviewing  them  will  be 
complete ;  and  you  will  fully  see  the  bearing 
of  them  all  upon  your  welfare — Then  for  the 
song — "  O  give  thanks  unto  the  Lord ;  for  he 
is  good,  for  his  mercy  endureth  for  ever — To 
Him  that  led  his  people  through  the 
wilderness;  for  his  mercy  endureth  for 

CTI11   I" 


FEBRUARY  12. 

"  And  Samuel  lay  until  the  morning,  and  open- 
ed the  doors  of  the  house  of  the  Lord.  And  Sa?n- 
ud  feared  to  show  Eli  the  vision." — 1  Sam.  iii.  15. 
Every  thing  in  the  history  and  character 
of  Samuel  is  attractive  and  interesting.  His 
birth  was  in  answer  to  prayer.  He  was  sanc- 
tified from  the  womb ;  and  was  dedicated  to 
the  service  of  the  sanctuary  as  soon  as  he 
was  weaned.  Among  the  Jews  there  were 
three  weanings.  The  first  was  at  the  end  of 
three  years ;  this  was  the  weaning  from  the 
mother's  breast.  The  second  was  at  the  end 
of  seven  years ;  this  was  the  weaning  from 
the  dry  nurse.  The  third  was  at  the  end  of 
twelve  years;  this  was  the  weaning  from 
childish  manners.  At  the  latter  period  the 
Jewish  children  began  to  attend  the  public 
solemnities ;  and  at  this  age  therefore  we 
find  our  Saviour  in  the  midst  of  the  doctors 
in  the  temple.  This  we  presume  was  the 
season  when  Hannah  left  Samuel  at  Shilo, 
under  the  care  of  old  Eli ;  for  we  see  that  he 
immediately  "  worshipped  the  Lord  there ;" 
and  was  capable  of  rendering  himself  useful 
in  the  services  of  the  tabernacle. 

Some  length  of  time  after  this,  the  Lord 
addressed  him  in  the  night,  and  delivered  to 
him  an  awful  message  concerning  Eli.  "  And 
Samuel  lay  until  the  morning."  He  seems 
to  have  had  none  of  those  apprehensions 
which  other  children  suffer  from  the  dread  of 
darkness,  and  apparitions,  and  sounds  deemed 
.minous.  But  did  he  sleep  during  the  watches 
of  the  night  7  We  presume  not.  The  won- 
derfulness  of  the  occurrence,  the  divinity  of 
the  Speaker,  and  the  import  of  the  message, 
would  be  likely  to  hold  his  eyes  waking,  and 
fully  employ  his  thoughts  and  meditations. 

But  he  "  opened  the  doors  of  the  house  of 
the  Lord."  Though  distinguished  and  digni- 
fied by  such  a  vision,  he  does  not  feel  himself 
raised  above  his  humble  office,  but  repairs  to 
his  usual  employment  with  alacrity.  He  that 
is  not  faithful  in  little,  will  not  be  faithful  in 
much :  but  principle,  diligence,  and  cheerful- 
ness, in  a  private  and  inferior  condition,  are 
the  best  preparatives  for,  and  the  surest 
pledges  of,  good   behaviour  in  higher  and 


more  public  situations.  And  why  should  any 
kind  of  labour  be  considered  as  low,  or  de- 
grading] What  were  our  hands  made  for, 
but  to  be  used  1  Every  kind  and  degree  of 
usefulness  is  respectable,  is  honourable.  The 
most  despised  character  in  the  community 
should  be  the  man  who  does  nothing,  and  has 
nothing  to  do. 

We  here  see  that  the  call  of  God  does  net 
draw  us  away  from  our  stations,  and  make  us 
indifferent  to  the  ordinary  functions  of  life ; 
but  should  dispose  us  to  act  more  wisely  and 
piously  in  the  discharge  of  them.  "  Let  every 
man,"  says  the  Scripture, "  abide  in  the  calling 
in  which  he  is  called  of  God."  The  sun  is 
as  regular  as  he  is  beneficent :  he  daily  rises 
and  descends,  and  pursues  his  course  always 
in  the  same  way.  The  comet  is  eccentric  ; 
breaks  forth  for  a  while,  and  then  disappears ; 
yet  it  excites  more  notice  for  the  time  than 
the  orb  of  day.  Some  we  fear  are  tempted 
to  step  aside  from  their  own  proper  sphere  by 
the  attention  they  attract ;  and  they  will  en- 
deavour to  justify  themselves  by  appeals  to  their 
usefulness.  And  they  may  do  good ;  but  God 
has  not  required  this  at  their  hands:  and 
every  man  is  not  only  most  respectable,  but 
most  useful,  when  he  keeps  within  his  own 
circle,  and  fills  it  to  advantage.  Religion  is 
the  most  orderly  principle  in  the  world.  It 
teaches  us  to  give  everything  its  place,  time, 
and  importance.  The  most  zealous  of  its 
advocates  was  as  wise  as  he  was  warm ;  and 
could  say,  "  Having  then  gifts  differing  ac- 
cording to  the  grace  that  is  given  to  us, 
whether  prophecy,  let  us  prophesy  according 
to  the  proportion  of  faith ;  or  ministry,  let  us 
wait  on  our  ministering :  or  he  that  teacheth, 
on  teaching ;  or  he  that  exhorteth,  on  exhort- 
ation :  he  that  giveth,  let  him  do  it  with  sim- 
plicity; he  that  ruleth,  with  diligence;  he 
that  showeth  mercy,  with  cheerfulness.'' 
We  always  suspect  those  who,  looking  after 
something  new  and  extraordinary,  are  car- 
ried away  from  the  plain  path  of  revelation, 
reason,  and  common  sense.  "  The  wisdom 
of  the  prudent  is  to  understand  his  way." 
Let  wives  remember  this,  who  gad  about 
after  favourite  preachers,  and  forget  their 
domestic  arrangements,  and  unbelieving  hus- 
bands. Let  servants  think  of  this,  who  by 
religious  gossi  pings  render  themselves  un- 
punctual  in  the  claims  of  their  places.  Let 
those  who  are  too  devout  to  be  moral ;  too 
fervent  in  spirit  to  be  diligent  in  business; 
let  the  proud,  the  unruly,  the  roving,  the 
idle,  weigh  well  the  language  of  the  Apostle 
to  the  Thessalonians :  "  For  even  when  we 
were  with  you,  this  we  commanded  you,  that 
if  any  would  not  work,  neither  should  he  eat. 
For  we  near  that  there  are  some  which  walk  I 
among  you  disorderly,  working  not  at  all,  but 
are  busybodies.  Now  them  that  are  such  we 
command  and  exhort  by  our  Lord  Jesus  Christ, 


FEBRUARY  13. 


m 


\ 


ttiat  with  quietness  they  work,  and  eat  their 
own  bread.  But  ye,  brethren,  be  not  weary 
in  well-doing." 

Some  intrusted  with  such  a  secret  could 
not  have  contained  it  without  swelling  and 
bursting.  They  would  have  risen,  and  rush- 
ed forth,  and  have  proclaimed  to  their  con- 
nexions the  privilege  by  which  they  had  been 
honoured.  There  was  nothing  of  this  in 
Samuel.  He  was  not  elated  or  vain.  He 
rises  only  at  the  usual  hour,  and  performs  his 
accustomed  work;  and  is  not  eager  to  an- 
nounce the  transaction  even  to  Eli.  Empty 
vessels  sound  loudest;  and  shallow  brooks 
babble  most.  A  man  of  learning  will  not, 
like  a  smatterer,  be  always  referring  to  the 
original,  or  quoting  scraps  of  Latin  and  Greek. 
Modesty  and  diffidence  always  attend  true 
greatness,  in  nature  and  in  grace.  Though 
Paul  had  a  vision  that  rapt  him  into  the  third 
heaven,  and  he  knew  not  whether  he  was  in 
the  body  or  out  of  the  body,  he  concealed  it 
for  fourteen  years,  and  then  divulged  it  by 
compulsion.  Luther  said,  "  Though  I  am  an 
old  man,  and  have  preached  so  long,  I  never 
think  of  preaching  without  trembling."  How 
unlike  the  carelessness,  the  forwardness  the 
boldness  of  many  a  novice  in  the  ministry ! 
What  a  contrast  between  the  reserve,  the  re- 
tiringness,  the  humility  of  the  lovely  Samuel ; 
and  the  self-conceit,  and  assurance,  and  arro- 
gance, and  talkativeness  of  many  of  the 
young  in  our  day !  "  Exhort  young  men  to 
be  sober-minded."  "  And  let  every  man  be 
swift  to  hear,  slow  to  speak." 

But  why  was  he  "afraid  to  show  Eli  the 
vision  I"  Had  Eli  treated  him  with  distance 
and  harshness,  so  that  he  dreaded  to  offend 
him  by  the  communication  ?  Far  from  it  Eli 
always  erred  on  the  side  of  softness  and  in- 
dulgence, not  severity.  And  we  may  be  as- 
sured that  he  loved  Samuel,  and  treated  the 
little  Levite  as  a  son  that  served  with  a 
father.  His  fear,  therefore,  arose  from  the 
tenderness  of  his  disposition,  from  his  regard 
to  the  High  Priest,  and  his  veneration  for 
his  age  and  office.  Hence  he  was  pained, 
and  shrunk  back  from  the  annunciation  of 
the  judgment  threatened.  It  is  said,  bad 
news  never  wants  wings.  But  the  reason  is 
to  be  found  in  the  tempers  of  men :  it  affords 
them  gratification ;  and  therefore  out  of  the 
abundance  of  the  heart  the  mouth  speaketh. 
Evil  would  spread  slowly  if  people  were  like- 
minded  with  Samuel.  What  some  call  faith- 
fulness is  the  indulgence  of  their  harsh  feel- 
ings. They  are  at  home,  and  in  their  ele- 
ment, when  they  censure  and  condemn.  They 
often  say,  "  I  am  very  sorry  to  mention  it ;" 
when  they  are  conscious  of  pleasure,  and 
their  very  manner  betrays  it  to  others.  Never 
reprove  without  cause ;  and  then  do  it  in  the 
spirit  of  meekness,  as  a  surgeon  probes  the 
wound  of  his  child.  When  Paul  tells  the 
Philippians  of  some  who  were  the  enemies 


of  the  cross  of  Christ,  and  whose  end  was 
destruction,  he  does  it  with  "  weeping."  And 
Jesus  "  wept "  when  he  foretold  the  doom  of 
Jerusalem,  where  he  was  going  to  be  cruci- 
fied. If  ministers  deal  in  the  menaces  of 
Scripture,  let  them  show  that  they  speak  with 
concern — having  compassion — and  knowing 
the  terror  of  the  Lord,  persuade  men. 


FEBRUARY  13. 

"  Fear  ye  not,  therefore,  ye  are  of  more  vaiut 
than  many  sparrows." — Matt  x.  31. 

Here  is  obviously  an  implication  of  some- 
thing going  before.  Our  Saviour  is  speaking 
of  the  doctrine  of  Providence,  and  he  would 
establish  not  only  the  truth  but  the  extent  of 
it  Some  conceive  of  God  as  presiding  over 
whole  systems,  but  regardless  of  individuals, 
and  the  minute  concerns  of  his  creatures. 
This  philosophical  or  half  infidel  notion,  if 
designed,  so  to  speak,  to  relieve  the  Supreme 
Being,  only  dishonourshim ;  as  if  an  infinite 
understanding  was  perplexed,  or  an  almighty 
power  wearied — "  Is  any  thing  too  hard  for 
the  Lord'?"  Besides,  a  general  providence 
involves  a  particular ;  as  a  whole  is  made  up 
of  the  parts,  and  a  universality  is  only  the 
aggregate  of  the  particulars.  The  truth  of 
the  case  too  is  also  proved  by  facts ;  for  we 
actually  find  that  nothing  is  overlooked,  but 
every  thing,  however  small  and  apparently 
insignificant,  presents  undeniable  indications 
of  divine  power,  contrivance,  and  care.  And 
this  is  what  our  Saviour  here  teaches  his  dis- 
ciples. And  to  impress  them  the  more,  he 
has  two  references.  The  one  is  taken  from 
themselves — "  the  very  hairs  of  your  head 
are  all  numbered."  What  could  express 
more  strongly  the  minuteness  of  Providence  1 
According  to  this  assertion,  God  takes  more 
care  of  us  than  we  take  of  ourselves :  for  if 
we  number  our  books,  our  cattle,  or  our 
houses,  we  never  think  of  numbering  our 
hairs ;  and  if  one  of  these  falls  off,  we  never 
observe  or  feel  the  trifling  loss.  And  if  he 
attends  to  the  least,  will  he  neglect  the  great- 
est of  our  interests'!  The  other  is  derived 
from  the  inferior  creatures.  "  Are  not  two 
sparrows  sold  for  a  farthing  1  And  one  of  them 
shall  not  fall  on  the  ground  without  your 
heavenly  Father."  How  natural  and  una- 
voidable then  the  inference :  "  Fear  ye  not, 
therefore,  ye  are  of  more  value  then  many 
sparrows." 

The  estimation  is  comparative — "  ye  are  of 
more  value  than  many  sparrows."  Sparrows 
therefore  have  their  value;  and  we  are  re- 
minded that  we  are  no  more  to  despise  than 
to  abuse  any  of  the  animal  tribes.  They 
have  all  their  place  and  uses.  No  angel  in 
heaven  could  produce  one  of  the  meanest  of 
them.  They  are  the  work  of  God's  fingers : 
all  praise  him ;  and  he  deems  none  of  them 
beneath  his  regard.    But  there  is  a  gradatior 


68 


FEBRUARY  14. 


in  hia  productions ;  and  lie  h'jnet'll*  ranks  some 
of  them  above  others.  Thus  he  magnifies 
his  word  above  all  his  Name ;  and  tells  us  of 
his  creating  new  heavens  and  a  new  earth, 
so  superior  to  the  old,  that  the  former  shall 
not  be  remembered  nor  come  into  mind.  A 
plant  is  above  a  pebble ;  a  bird  above  a  plant ; 
a  man  above  a  bird.  The  supremacy  of  man 
appears  in  his  being  made  the  lord  of  this  lower 
world,  and  having  had  all  creatures  put  under 
him,  and  given  him  not  only  for  service  but 
food.  Hence  he  said  to  Noah,  "  The  fear  of 
you  and  the  dread  of  you  shall  be  upon  every 
beast  of  the  earth,  and  upon  every  fowl  of  the 
air,  upon  all  that  movetli  upon  the  earth,  and 
upon  all  the  fishes  of  the  sea ;  into  your  hand 
are  they  delivered.  Every  moving  thing 
'.hat  liveth  shall  be  meat  for  you ;  even  as  the 
gr  ?en  herb."  Though  man  is  now  a  fallen 
creature,  and  he  cannot  think  too  meanly  of 
r  lmself  before  God,  yet  he  has  physical  en- 
dowments which  place  him  only  a  little  lower 
Jean  the  angels.  He  is  capable  of  a  thousand 
operations  inconceivably  above  .the  reach  of 
'.he  beasts  that  perish.  How  superior  is  his 
reason  to  their  instinct !  They  soon  reach  the 
extent  of  their  ability,  beyond  which  there  is 
no  advance  or  improvement ;  but  what  won- 
ders have  his  faculties  achieved !  and  what 
boands  can  be  fixed  to  their  expansion  and 
progress  ?  He  teaches  us  more  than  the  beasts 
ci'  the  field,  and  makes  us  wiser  than  the 
fowls  of  the  air ;  for  there  is  a  spirit  in  man, 
find  the  inspiration  of  the  Almighty  giveth 
bun  understanding.  And  this  spirit  in  man 
jfl  not  only  immaterial,  but  immortal.  The 
body  dies,  but  the  spirit  returns  to  God  who 
gave  it,  and  will  behold  the  heavens  and  the 
earth  pass  away,  survive  the  dissolution  of  all 
things,  and  live  for  ever.  He  is  therefore  not 
only  of  more  value  than  many  sparrows,  but 
of  more  value  than  the  material  universe; 
and  would  be  an  infinite  loser  were  he  to  gain 
the  whole  world  and  lose  his  own  soul. 

But  if  the  disciples,  as  men,  were  so  valu- 
able, how  much  more  were  they  so  as  Chris- 
tians, under  which  relation  and  character  he 
viewed  them  !  Thus  they  were  not  only  su- 
perior to  all  other  species  of  creatures,  but  to 
their  own.  Christians  are  the  excellent  of 
the  earth,  and  whatever  their  outward  cir- 
cumstances may  be,  are  more  excellent  than 
their  neighbours.  The  world  knoweth  them 
not,  but  they  are  princes  in  disguise;  they 
are  ransomed  with  a  price  of  infinite  value ; 
they  are  the  temples  of  the  living  God ;  they 
are  partakers  of  the  divine  nature:  and  of 
such  importance  are  they,  that  they  cannot 
be  spared  from  any  place  without  danger  and 
detriment ;  they  have  power  with  God ;  they 
are  the  chariots  of  Israel  and  the  horsemen 
thereof;  they  are  the  salt  of  the  earth,  and 
the  lignt  of  the  world — Their  value  is  inde- 
scribable. 

And  they  may  without  pride  be  conscious 


of  this;  and  our  Lord  would  have  his  disci 
pies  feel  confidence  as  the  result  of  it — "  Feat 
ye  not,  therefore,  ye  are  of  more  value  than 
many  sparrows."  There  were  two  fears 
which  this  consideration  was  designed  and 
adapted  to  prevent  The  first  regarded  their 
defence.  In  proportion  as  things  are  valua- 
ble, we  are  concerned  to  secure  them.  And 
will  not  God  preserve  those  who  are  precious 
in  his  sightl  They  were  going  forth  as  lambs 
among  wolves;  and  would  be  hated  of  all 
men  for  his  Name's  sake.  Yet  they  were  to 
be  safe  in  all  their  dangers:  their  enemies 
could  do  nothing  against  them  without  Di 
vine  permission ;  and  if  they  suffered,  they 
were  to  be  more  than  indemnified.  A  sparrow 
cannot  be  destroyed  or  injured  without  his 
providence;  and  shall  you'!  "Fear  ye  not, 
therefore,  ye  are  of  more  value  than  many 
sparrows." 

The  second  regarded  their  support  "  Pro- 
vide," said  he,  "  neither  gold,  nor  silver,  nor 
brass  in  your  purses,  nor  scrip  for  your  jour- 
ney, neither  two  coats,  neither  shoes,  nor  yet 
staves."  Yet  you  need  not  dread  want.  He 
who  employs  you  will  supply  you.  Does  he 
suffer  any  of  his  creatures  to  famish  1  It  ia 
pleasing  to  contemplate  his  care ;  to  see  how 
he  sustains  the  various  classes  of  animals, 
especially  in  the  more  dreary  parts  of  the 
year.  Some  for  months  he  lulls  to  sleep.  He 
reduces  the  appetites  of  others,  or  changes 
their  food.  The  more  domestic  and  useful,  he 
supports  by  the  instrumentality  of  man.  How, 
when  viewing  the  foddering  of  cattle,  have  I 
said,  "  The  eyes  of  all  wait  upon  Thee,  and 
Thou  givest  them  their  meat  in  due  season ! 
— And  shall  they  that  seek  the  Lord  want 
any  good  thing  1  Their  bread  shall  be  given 
them,  and  their  water  shall  be  sure.  Behold 
the  fowls  of  the  air:  for  they  sow  not,  neither 
do  they  reap,  nor  gather  into  barns ;  yet  your 
Heavenly  Father  feedeth  them.  Are  ye  not 
much  better  than  they  !  Christians!  be  not 
fearful,  but  believing.  Your  Lord  and  Saviour 
is  concerned  for  your  safety  and  welfare.  He 
would  have  you  careful  for  nothing,  but  cast- 
ing all  your  care  upon  him  that  careth  for 
you,  go  on  your  way  rejoicing. 


FEBRUARY  14. 

r" Felix  trembled" — Acts  xxiv.  25. 

"  Felix  trembled"— not  Paul  Yet  Felix 
was  the  judge,  and  Paul  the  prisoner.  But 
the  prisoner  was  not  guilty.  Though  he  suf- 
fered as  an  evil-doer  even  unto  bonds,  he  had 
a  conscience  void  of  offence ;  and  knew  that 
he  was  suffering  in  the  best  of  all  causes,  and 
for  the  most  excellent  of  all  masters.  There- 
fore none  of  these  things  moved  him.  There 
is  no  fear  in  love;  but  perfect  love  casteth 
out  fear.  The  audience  might  have  intimi- 
dated him.  It  was  a  trying  thing  to  speak  be- 


FEBRuARf  15. 


tore  |wrsona  of  such  reputation,  and  rank,  and 
influence,  as  Tertulliiif  the  orator,  Felix  the 
Roman  governor,  Drusilla  his  wife,  and  other 
individuals  of  quality,  whom  the  occasion  had 
drawn  together.  Yet  he  trembled  not ;  for  he 
endured  as  seeing  him  who  is  invisible.  Crea- 
tures are  all  reduced  to  their  proper  level, 
when  by  faith  we  realize  the  presence  and 
the  eye  of  God.  The  fear  of  man  would  have 
brought  a  snare.  It  would  have  subdued  or 
restrained  his  fidelity.  And  as  Ahab's  four 
hundred  chaplains,  when  called  in  before  the 
king,  addressed  themselves  to  his  vanity,  and 
only  flattered  him,  so  Paul  would  have  en- 
deavored to  ingratiate  himself  with  those  who 
had  power  over  him  ;  or  at  least,  have  studi- 
ously avoided  whatever  would  tend  to  make 
them  feel  unpleasantly.  But  what  was  the 
nature  and  manner  of  his  address  1  He  was 
acquainted  with  the  characters  of  those  before 
him.  He  knew  Felix  w:is  cruel  and  oppres- 
sive. He  knew  that  he  was  addicted  to 
bribery  and  corruption  in  his  office.  He  knew 
that  he  was  living  in  adultery ;  for  this  Dru- 
silla now  united  to  him,  had  been  seduced  by 
him  from  her  own  husband  Azigus.  And 
what  does  he  1  He  not  only  gives  his  views 
of  the  faith  in  Christ  doctrinally,  but  he  ap- 
plies them  practically.  He  reasons  of  right- 
eousness ;  and  shows  that  there  is  such  a 
thing  as  justice  between  man  and  man.  He 
reasons  of  temperance  ;  and  shows  the  evils 
of  unbridled  appetites  and  passions.  He  rea- 
sons of  judgment  to  come ;  and  shows  the 
awfulness  of  that  day  when  the  great  as  well 
as  the  small  will  stand  before  an  impartial  tri- 
bunal, and  whoremongers  and  adulterers  God 
will  judge.  Yet  he  does  not  tremble.  Where- 
fore 1  He  has  truth  on  his  side.  He  lias  God 
on  his  side.  He  has  nothing  to  do  with  con- 
sequences ;  but  by  manifestation  of  the  truth 
commends  himself  to  every  man's  conscience 
in  the  sight  of  God.  "  Such  a  man,"  said 
James  the  Sixth,  "always  preaches  before 
me  as  if  death  stood  at  his  elbow."  It  does 
really  stand  at  the  elbow  of  every  minister ; 
and  therefore  he  should  be  able  to  use  the 
words  of  Baxter : 

"  I  preach  as  if  I  ne'er  should  preach  ayain  ; 
And  as  a  dying  man,  to  dying  men." 

44  Felix  trembled"— not  Drusilla.  He  was 
a  Pagan  ;  she  was  a  Jewess ;  and  had  even 
induced  her  former  husband  to  submit  to  the 
rite  of  circumcision,  as  the  condition  of  her 
marrying  him.  She  therefore  seemed  more 
likely  to  be  affected  than  Felix.  How  was  it 
she  escaped,  and  left  all  the  emotion  to  him  1 
Was  her  insensibility  derived  from  the 
thnJght  of  her  Jewish  extraction  and  privi- 
leges "?  We  should  have  deemed  this  impos- 
sible ;  but  we  know  that  the  Jews,  when  they 
were  most  wicked,  emboldened  and  encour- 
aged themselves  by  this  consideration.  You 
steil  says  God  by  Jeremiah,  and  murder,  and 


commit  adultery,  and  swear  falsely,  and  bear 
incense  unto  Baal ;  and  come  and  stand  be- 
fore me  in  this  house,  which  is  called  by  my 
Name,  and  say,  We  are  delivered  to  do  all 
these  abominations ;  yet  they  trusted  in  lying 
words,  and  said,  The  temple  of  the  Lord, 
The  temple  of  the  Ixtrd,  The  temple  of  the 
Lord  are  we.  Severely  as  John  censured 
many  of  those  who  came  to  his  baptism,  he 
knew  under  all  their  iniquity  they  were  say- 
ing in  themselves,  We  have  Abraham  to  our 
father.  But  Abraham  calls  the  rich  man  in 
hell  his  son :  and  God  says,  I  will  punish  the 
circumcised  with  the  uncircumcised.  The  un- 
concern of  Drusilla  is  rather  to  be  traced  to 
these  two  things.  She  had  been  accustomed 
to  these  subjects.  Though  they  were  novel 
to  Felix,  they  were  not  new  to  her.  The 
noise  of  the  waterfall  that  almost  deafens 
strangers,  does  not  even  prevent  the  sleep  of 
those  who  reside  near  it.  The  sparks  do  not 
terrify  the  animal  that  lies  hard  by  the  anvil. 
Familiarity  with  divine  things  takes  off  from 
the  power  of  their  impression,  and  exceed- 
ingly tends  to  harden  the  heart  they  have  not 
softened.  Hence  it  is  that  many  in  our  as- 
semblies now  hear,  hardly  awake,  those  aw- 
ful truths  which  once  alarmed  themselves, 
and  now  make  others  tremble.  She  had  also 
sinned  under  greater  obligation,  and  against 
clearer  light ;  and  it  is  natural  for  such  tc 
wax  worse  and  worse.  Having  known  the 
way  of  righteousness,  and  turning  from  it, 
they  became  tenfold  more  the  children  of  hell 
than  before.  Their  peculiar  guilt  provokes 
the  displeasure  of  God,  and  he  judicially  and 
generally  gives  them  up  to  strong  delusion, 
and  to  their  own  hearts'  lusts ;  and  withhold- 
ing the  influence  that  can  alone  render  means 
effectual,  and  withdrawing  his  restraining 
grace,  he  says  of  them  as  hg  did  of  Ephraim, 
"  they  are  joined  to  idols,  let  them  alone." 

How  serious  is  the  state  of  many  of  the 
children  of  the  kingdom  !  We  have  more 
hope  of  those  that  come  from  the  east  and 
from  the  west.  The  first  shall  be  last,  and 
the  last  first 


FEBRUARY  15. 

"  Felix  trembled." — Acts  xxiv.  25. 
"  Felix  trembled"— See  the  vanity  ol 
worldly  greatness.  We  can  judge  very  little 
of  persons  by  their  outward  circumstances. 
As  "  the  mind  is  the  standard  of  the  man ;" 
so  it  is  the  standard  of  his  state,  as  to  happi- 
ness or  misery.  Had  we  seen  a  prisoner  in 
chains,  and  a  governor  on  the  bench,  we 
should  have  been  disposed  to  pity  the  one,  and 
envy  the  other.  Yet  had  we  known  all,  our 
pity  and  our  envy  would  have  changed  sides : 
for  we  should  have  found  the  prisoner  pos- 
sessed of  the  peace  of  God  which  passeth  al" 
understanding ;  while  the  governor  was  do 


/O 


FEBRUARY  15. 


voured  by  anxiety  and  fear,  notwithstanding 
his  office,  his  rank,  his  authority,  wealth  and 
luxury — Felix  trembled. 

"  Felix  trembled" — See  the  power  of  con- 
science. Conscience  is  a  bosom  friend,  or  a 
bosom  fur).  It  is  God's  vicegerent  on  earth  ; 
his  tribunal  within  ;  the  quarter  sessions  be- 
fore the  grand  assize.  Paul  speaks  of  "  the 
conscience  bearing  witness,  and  the  thoughts 
the  meanwhile  accusing  or  else  excusing  one 
another."  Is  this  principle  ever  entirely  sup- 
pressed 1  Some  have  boasted  of  the  attain- 
ment. But  there  is  a  difference  between  pre- 
tensions and  reality.  What  are  men — not  in 
company,  but  alone  1  Whence  their  dislike 
and  dread  of  solitude  1  What  are  men — not 
in  life,  but  in  death  1  "  Fools  men  may  live, 
but  fools  they  cannot  die."  Yet  even  in  life, 
how  hard  is  it  to  resist  particular  apprehen- 
sions !  And  apprehensions  which  cannot  be 
ascribed  to  the  danger  of  human  detection,  or 
punishment,  because  there  is  no  fear  of  either. 
As  the  winter-frozen  serpent  seems  lifeless, 
but  is  only  benumbed,  and  when  brought  to 
the  fire,  again  feels  and  uncoils,  and  stings : 
so,  when  conscience  is  asleep,  it  is  not  dead. 
And  it  is  easily  awakened  by  a  particular  re- 
flection :  the  sight  of  a  funeral,  or  sudden 
death,  or  a  threatening  sickness.  The  wick- 
ed, though  not  always  actually  in  it,  are  all 
their  lifetime  subject  to  bondage,  through  fear 
af  death.  Madame  de  Stael  observes,  that 
misfortune  has  the  power  to  make  the  strong- 
est minds  superstitious.  It  would  be  better  to 
say,  it  has  a  tendency  to  revive  a  belief  of  a 
moral  Providence,  and  to  remind  us  of  the 
connexion  there  is  between  sin  and  suffering. 
We  see  this  in  Jacob's  sons  when  in  the 
ward :  there  seemed  to  be  nothing  to  lead 
them  to  think  of  Joseph,  yet  "  they  said  one 
to  another,  We  are  verily  guilty  concerning 
our  brother,  in  that  we  saw  the  anguish  of 
his  soul,  when  he  besought  us,  and  we  would 
not  hear ;  therefore  is  this  distress  come  upon 
us."  So  Belshazzar's  knees  smote  one  against 
another  when  he  saw,  in  the  midst  of  his 
feast,  the  handwriting  on  the  wall.  The  in- 
scription was  unintelligible :  it  might  there- 
fore have  contained  something  favourable  to 
him  :  but  guilt  was  the  interpreter.  Herod, 
hearing  of  our  Lord's  fame,  said,  It  is  John 
the  Baptist ;  he  is  risen  from  the  dead  ;  and 
mighty  works  do  show  forth  themselves  in 
him.  If,  as  Joseph  us  says,  he  was  a  Sadducee, 
he  denied  the  existence  of  spirits  and  the 
resurrection  of  the  body — But  his  conscience 
was  too  strong  for  his  creed. 

"  Felix  trembled" — See  the  energy  of  di- 
vine truth.  The  word  of  God  is  called  "  a 
hammer,"  and  "a  fire;"  and  is  said  to  be 
quick  and  powerful,  sharper  than  any  two- 
edged  sword,  piercing  even  to  the  dividing 
asunder  of  the  joints  and  marrow,  and  is  a 
discerner  of  the  thoughts  and  intents  of  the 
oeart."     The  noblest  instance  of  its  efficacy 


is  when  it  is  the  power  of  Goti  to  salvation. 
But  where  it  does  not  work  effectually,  as  in 
them  that  believe,  it  often  produces  great  ef- 
fects for  the  time.  Many  were  astonished  at 
our  Saviour's  dpctrine,  and  wondered  at  the 
gracious  words  that  proceeded  out  of  his  lips 
The  stony  ground  hearers  heard  the  word 
with  joy,  and  endured  for  a  while.  Herod  re- 
vered John,  heard  him  gladly,  and  did  many 
things ;  performing  various  duties,  and  break- 
ing off"  from  some  of  his  vices.  We  little 
imigine,  when  the  Gospel  is  plainly  and  faith- 
ful y  preached,  what  feelings  are  excited 
evea  in  natural  men,  and  which  will  serve  to 
render  them  inexcusable.  For  they  that 
preach  the  truth  as  it  is  in  Jesus,  have  a  wit- 
ness even  in  the  experience  of  the  uncon- 
verted. When  these  come  from  curiosity,  or 
to  ridicule,  and  are  made  to  tremble  ;  when 
they  have  forced  upon  them  a  remembrance 
of  their  sins,  as  if  the  preacher  had  been 
privy  to  all  they  have  said  or  done ;  when 
the  very  secrets  of  their  hearts  are  made 
manifest ;  when,  notwithstanding  their  self- 
love,  the  doctrine  makes  them  dissatisfied 
and  uneasy  with  themselves;  when  they  can- 
not but  own  secretly  the  necessity  of  the 
change  they  strive  to  deny  or  ridicule ;  and 
when,  though  offended  and  determined  to  gc 
no  more,  they  cannot  but  be  found  again  and 
again  in  the  assembly — What  is  this  but  a 
voucher  of  the  divinity  of  their  mission  !  and 
a  testimony  which  God  gives  to  the  word  of 
his  grace  1 

"Felix  trembled" — See  the  deceitfulnesa 
of  the  human  heart.  If  what  Paul  said  was 
not  true  and  important,  why  did  he  tremble? 
If  it  was,  why  did  he  tremble  only  ]  Why 
did  he  not  follow  out  his  conviction  ?  Yea. 
why  did  he  endeavour  to  get  rid  of  it  1 — But 
what  does  he  !  he  has  recourse  to  delay — 
"Go  thy  way  for  this  time."  This  is  the 
common  device  of  Satan,  and  ruin  of  souls 
It  is  not  positive  refusal,  but  putting  off  the 
thing  for  the  present.  Then  he  pleads  an- 
other frequent  delusion,  engagement — "  when 
I  have  a  more  convenient  season,  I  will  send 
for  thee."  A  more  free  and  leisure  period  to 
attend  to  the  things  of  the  soul  is  not  likely 
to  be  found  as  we  advance  further  in  life  and 
get  more  into  the  world.  Yet  suppose  it 
could  arrive — It  did  arrive  to  Felix.  But  the 
opportunity  came  without  the  disposition. 
He  saw  the  preacher,  but  said  nothing  about 
the  faith  in  Christ  now.  He  saw  him  fre- 
quently, but  no  trembling  now. — The  good 
feeling  was  gone  for  ever !  "  He  hoped  that 
money  should  have  been  given  him,"  and,  dis- 
appointed in  his  avarice,  and  "  willing  to 
show  the  Jews  a  pleasure,  left  Paul  bound." 
Behold  another  deception.  If  men  reach 
what  they  have  looked  forward  to  as  the 
most  favoured  period,  they  are  not  the  same 
they  once  were.  They  are  less  disposed  to 
that  which  is  good  and  has  been  disregarded 


FEBRUARY  16. 


71 


•o  long.  Evil  propensities  have  grown  by 
continuance.  The  disease  has  gained  strength 
by  neglect;  and  the  shrub  by  being  left  has 
become  a  tree,  and  is  too  radicated  to  be  re- 
moved. 

Bless  God  if  you  tremble  at  his  word  ;  but 
cemember,  conviction  is  not  conversion.  De- 
pend not  on  excitement  in  religion,  without 
principle.  Pray  that  you  may  tremble  to 
purpose.  Let  your  fear  induce  you  to  flee 
for  refuge,  to  lay  hold  of  the  hope  set  before 
you.  Beware  of  losing  your  burden  on  the 
wrong  side  of  the  hill.  Lay  it  down  no- 
where but  at  the  feet  of  him  who  cries, 
11  Come  unto  me,  all  ye  that  labour  and  are 
heavy  laden,  and  I  will  give  you  rest.  Take 
my  yoke  upon  you,  and  learn  of  me  ;  for  I 
am  meek  and  lowly  in  heart:  and  ye  shall 
find  rest  unto  your  souls.  For  my  yoke  is 
easy,  and  my  burden  is  light" 


FEBRUARY  16. 

'  Ye  have  in  heaven  a  better  and  an  enduring 

substance." — Heb.  x.  34. 

The  righteous  is  more  excellent  than  his 
neighbours.  He  is  above -them  in  character, 
in  condition,  and  in  prospect  He  is  more 
happy ;  more  wise ;  more  honourable  ;  more 
free ;  more  safe ;  more  affluent  He  has 
much  in  hand ;  but  he  has  far  more  in  hope. 
Hence  says  the  Apostle  to  these  Hebrews, 
"  Ye  have  in  heaven  a  better  and  an  enduring 
substance."     But 

How  came  Christians  to  be  possessed  of 
property]  They  were  originally  destitute; 
they  were  by  nature  poor  even  as  others. 
For  a  time  indeed  they  were  proudly  deluded, 
and  said, "  I  am  rich  and  increased  with  goods, 
and  have  need  of  nothing."  But  when  they 
were  brought  to  a  knowledge  of  themselves, 
they  confessed  with  Paul,  "  In  me,  that  is  in 
my  flesh,  dwelleth  no  good  thing."  And  they 
also  now  acknowledge,  that  whatever  they 
have  gained  has  not  been  earned  by  their  ex- 
ertions, or  procured  by  their  worthiness ;  but 
was  provided  for  them  by  another,  even  by 
him  who  said,  "  I  will  cause  them  that  love 
me  to  inherit  substance,  and  I  will  fill  their 
treasure."  And  the  way  ye  know.  Yes  Chris- 
tians, ye  "  know  the  grace  of  our  Lord  Jesus 
Christ,  that  though  he  was  rich,  yet  for  your 
sakes  he  became  poor,  that  ye  through  his 
poverty  might  be  rich."  Here  you  see  the 
liberality  of  his  design — It  was  not  only  to 
relieve  you,  but  to  enrich ;  not  only  to  clothe 
you,  but  to  adorn ;  not  only  to  draw  you  from 
the  dust  and  the  dunghill,  but  to  set  you 
among  princes,  even  the  princes  of  his  peo- 
ple. And  now  all  things  are  yours.  You 
also  see  the  expensiveness  of  the  medium — 
(t  is  through  his  poverty  you  are  enriched. 
He  was  in  the  form  of  God :  but  in  this  form 
he  could  not  be  your  redeemer,  your  sacri- 
fice, your  sympathising  friend,  your  example 


in  duty  and  suffering.  He  therefore  fa  made 
himself1  of  no  reputation,  and  took  upon  him 
the  form  of  a  servant,  and  was  made  in  the 
likeness  of  men :  and  being  found  in  fashion 
as  a  man,  he  humbled  himself,  and  became 
obedient  unto  death,  even  the  death  of  the 
cross."  Thus  he  abased  himself  that  we 
might  be  exalted,  and  emptied  himself  of  his 
glory  that  we  might  be  filled  with  all  the 
fullness  of  God.  And  if  such  a  medium  was 
expedient  and  necessary,  (and  the  fact  itself 
is  the  proof)  what  an  idea  must  we  attach  to 
the  greatness  and  difficulty  of  our  salvation  ! 
and  what  ought  we  to  think  of  the  Saviour's 
"  grace !" 

"  He  sunk  beneath  our  heavy  woes, 
To  raise  us  to  his  throne  ; 
There's  not  a  gift  his  hand  bestows. 
But  costs  his  heart  a  groan." 

But  let  us  examine  the  wealth  of  his  peo- 
ple. It  is  substance  characterized  by  three 
things. 

By  its  residence.  It  is  substance  in  hea- 
ven— The  abode  of  the  glorified,  the  habita- 
tion of  angels,  the  dwelling-place  of  God 
himself.  Whether  this  is  either  of  the 
shining  worlds  over  us,  or  any  other  invisi- 
ble to  the  eye,  we  cannot  determine.  But 
said  Jesus,  "  I  go  to  prepare  a  place  for  you ; 
and  if  I  go  and  prepare  a  place  for  you,  I  will 
come  again,  and  receive  you  to  myself,  that 
where  I  am  there  ye  may  be  also."  Since 
he  is  there,  our  hope  is  said  to  be  laid  up  for 
us  in  heaven;  for  we  are  blessed  with  all 
spiritual  blessings  "in  heavenly  places  in 
Christ"  And  no  wonder  we  have  our  con- 
versation in  heaven  :  for  where  our  treasure 
is,  there  will  our  heart  be  also. 

By  its  pre-eminence — It  is  better  sub- 
stance. Better  than  what  1  Better  than  the 
goods  which  the  Hebrews  had  lost ;  and  of 
which  the  Apostle  speaks  in  the  words  im- 
mediately preceding :  "  ye  took  joyfully  the 
spoiling  of  your  goods."  He  allows  that  the 
things  of  which  they  had  been  deprived  were 
good  in  themselves,  though  often  abused. 
But  he  says,  this  substance  is  better.  Better 
in  its  nature.  It  is  spiritual ;  and  so  suited 
to  the  wants  of  the  soul.  Better  in  enjoy- 
ment It  yields  satisfaction ;  while  as  to 
worldly  wealth,  a  man's  life  consisteth  not  in 
the  abundance  of  the  things  which  he  pos- 
sesses ;  and  in  the  midst  of  his  sufficiency  he 
is  in  straits.  Better  in  acquisition.  Worldly 
riches  are  commonly  the  mammon  of  un 
righteousness.  Few  acquire  them  without 
some  moral  injury  or  degradation.  He  that 
maketh  haste  to  be  rich,  saith  Solomon,  shall 
not  be  innocent ;  and  Paul  says,  "  they  that 
will  be  rich  fall  into  temptation  and  a  snare, 
and  into  many  foolish  and  hurtful  lusts, 
which  drown  men  in  destruction  and  perdi- 
tion. For  the  love  of  money  is  the  root  of 
all  evil:  which  while  some  coveted  after, 
they  have  erred  from  the  faith,  arid  pierced 


72 


FEBRUARY  17. 


-heinseles  through  with  many  sorrows." 
But  in  the  pursuit  of  this  substance  there  is 
no  need  ol*  meanness  and  hypocrisy,  of  run- 
ning down  others,  of  hating  rivals,  of  wish- 
ing people  dead.  The  love  of  this  wealth 
refines,  enlarges,  elevates,  and  ennobles  the 
possessor,  and  does  this  in  the  same  degree 
in  which  he  is  covetous  after  it 

By  its  permanency — It  is  enduring  sub- 
stance. This  is  an  attribute  that  attaches  to 
nothing  here.  Ri«hes  make  to  themselves 
wings  and  flee  away.  They  are  therefore 
called  "  uncertain  riches."  They  are  destruc- 
tive in  themselves,  and  they  are  liable  to  a 
thousand  outward  disasters;  storms,  floods, 
fires,  war,  wicked  and  unreasonable  men, 
buyers  who  never  mean  to  pay,  and  borrowers 
who  never  mean  to  restore.  Hence  the  ex- 
hortation of  our  Saviour:  "Lay  not  up  for 
yourselves  treasures  upon  earth,  where  moth 
and  rust  doth  corrupt,  and  where  thieves 
break  through  and  steal :  but  lay  up  for  your- 
selves treasures  in  heaven,  where  neither 
moth  nor  rust  doth  corrupt,  and  where  thieves 
do  not  break  through  nor  steal."  Here  then 
are  durable  riches  with  righteousness.  There 
is  in  them  no  principle  of  decay ;  and  they 
are  safe  from  external  invasion  and  injury. 
A  Christian  therefore  does  not  feel  like  men 
of  the  world,  who  have  their  portion  in  this 
life.  They  are  alarmed  and  miserable  at  the 
changes  which  endanger  "all  the  happiness 
they  know."  But  the  Christian  is  calm,  and 
his  soul  dwells  at  ease,  because  whatever  be- 
falls him,  he  knows  his  treasure  is  secure; 
independent  of  the  body  and  its  diseases,  the 
world  and  its  revolutions,  time  and  its  vicissi- 
tudes. The  heavens  may  pass  away  with  a 
great  noise,  and  the  elements  melt  with  fer- 
vent heat ;  the  earth  also,  and  the  works  that 
are  therein,  may  be  burnt  up — but  he  is  no 
loser  even  then— "For,  according  to  His 
promise,  we  look  for  new  heavens  and  a  new 
earth  wherein  dwelleth  righteousness. 

"  All,  all  on  earth  is  shadow;  all  beyond 
Is  substance— The  reverse  is  folly's  creed. 
How  solid  all  where  change  shall  be  no  more!" 

"So  teach  us  to  number  our  days  that  we 
may  apply  our  hearts  unto  wisdom." 


FEBRUARY  17. 

"  Now,  there  were  in  the  church  that  was  at  An- 
tioch  certain  prophets  and  teachers ;  as  Barna- 
bas, and  Simeon  tliat  was  called  Niger,  and 
Lucius  of  Cyrene,  and  Manaen,  which  had 
been  brought  up  with  Herod  the  tetrarch,  and 
Saul." — Acts  xiii.  1. 

There  were  no  less  than  sixteen  Antiochs 
in  Western  Asia,  founded  in  honour  of  Anti- 
ochus,  by  Seleucus  Nicator  his  son.  The 
Scripture  only  mentions  two  of  them.  The 
first  was  the  capital  of  Pisidia;  the  second, 
the  capital  of  Syria.  The  text  alludes  to  the 
.atter  of  these.   Its  situation,  extent,  honours, 


riches,  trade,  and  the  freedom  and  privilege* 
the  Jews  enjoyed  in  it,  may  be  easily  ascer- 
tained from  history.  We  have  other  things 
to  notice.  The  most  important  fact  ever  con- 
nected with  it  was  the  arrival  of  the  Gospel. 
This  was  occasioned  by  the  persecution  that 
arose  about  Stephen ;  for  some  of  those  who 
were  scattered  by  that  event  reached  so  far, 
and  there  preached  the  Lord  Jesus.  "  And 
the  hand  of  the  Lord  was  with  them :  and  a 
great  number  believed,  and  turned  unto  the 
Lord.  Then  tidings  of  these  things  came 
unto  the  ears  of  the  church  which  was  in 
Jerusalem ;  and  they  sent  forth  Barnabas,  that 
he  should  go  as  far  as  Antioch :  who,  when 
he  came,  and  had  seen  the  grace  of  God,  was 
glad,  and  exhorted  them  all,  that  with  pur- 
pose of  heart  they  would  cleave  unto  the 
Lord.  Then  departed  Barnabas  to  Tarsus, 
for  to  seek  Saul ;  and  when  ?  e  had  found  him, 
he  brought  him  unto  Antioch.  And  it  came 
to  pass,  that  a  whole  year  they  assembled 
themselves  with  the  church,  and  taught  much 
people.  And  the  disciples  were  called  Chris- 
tians first  in  Antioch."  There  has  been  much 
dispute  here  ;  and  it  is  not  perhaps  possible  to 
determine,  whether  this  name  was  imposed 
by  way  of  reproach,  or  by  a  divine  intima- 
tion. But  the  name  was  obviously  derived 
from  the  Founder  of  Christianity ;  and  we 
wish  his  followers  had  never  been  called  by 
any  other. 

God  has  his  set  places,  as  well  as  times,  in 
which  to  favour  Zion.  This  church  at  Anti- 
och, though  of  recent  formation,  flourished 
abundantly ;  and  was  remarkable  for  members 
and  ministers.  There  were  in  it  "certain 
prophets  and  teachers."  Do  these  signify  two 
classes  of  officers  1  or  the  same  men  exerci- 
sing two  functions !  that  is,  not  only  preach- 
ing the  word  but  occasionally  foretelling 
events  ? 

Five  of  them  are  here  mentioned  by  name 
First,  Barnabas.  He  was  a  Levite  of  Cyprus ; 
a  man  of  property :  but  who  sold  his  estate, 
and  threw  the  money  into  the  common  stock. 
He  was  first  called  Joses,  but  afterwards  Bar- 
nabas; which  signifies  the  son  of  consolation : 
because  he  refreshed  the  bowels  of  the  poor, 
was  tender  in  his  disposition,  and  preached 
affectionately.  He  was  a  good  man  and  full 
of  the  Holy  Ghost ;  and  the  father  of  many 
converts. 

The  second  was  "  Simeon,  that  was  called 
Niger."  This  must  regard  his  complexion. 
He  was  probably  a  negro.  We  trust  ne  was , 
for  we  love  every  thing  that  sheds  a  ray  of 
comfort,  honour,  or  hope  over  that  sinfully 
degraded  race  of  our  brethren — if  some  wiLF 
allow  us  to  call  them  so.  If  not,  he  was  * 
man  of  very  dark  and  swarthy  colour.  Many 
a  fair  and  beautiful  form  has  enshrined  a  truly 
ugly  mind.  And  on  the  other  hand,  a  lovely 
soul  has  sometimes  inhabited  an  ungracious 
body.     Let  us  learn  to  value  intellectual  and 


FEBRUARY  18. 


73 


moral  qualities  above  corporeal — "  As  a  jewel 
of  gold  in  a  swine's  snout,  so  is  a  fair  woman 
without  discretion."  "  Favour  is  deceitful, 
and  beauty  is  vain :  but  a  woman  that  feareth 
the  Lord,  she  shall  be  praised." 

The  third  is  "  Lucius  of  Cyrene."  Of  him 
we  know  nothing  more,  except  his  being  men- 
tioned by  the  Apostle  among  his  saluted 
friends,  in  the  close  of  the  epistle  to  the  Ro- 
mans :  "  Timotheus  my  workfellow,  and 
Lucius,  and  Jason,  and  Sosipater,  my  kinsmen, 
salute  you."  Some  have  thought  whether  he 
was  not  Luke  the  physician  and  Evangelist, 
and  the  writer  of  this  book 

The  fourth  was  "  Manac  n,  who  had  been 
brought  up  with  Herod  the  tetrarch."  This 
Herod  was  not  Herod  the  Great,  who  massa- 
cred the  infants  in  Bethlehem,  but  his  son. 
To  him  Manaen  was  foster-brother ;  that  is, 
he  was  the  son  of  his  nurse ;  and  therefore 
in  his  infancy,  reared  along  with  him.  Let 
us  not  pass  this  slightly  over.  What  different 
courses  do  men  take  who  were  once  in  the 
same  condition!  Here  we  see  Herod  and 
Manaen,  brought  up  together  in  the  same 
house :  the  one  becoming  a  profligate,  a  per- 
secutor, the  actual  murderer  of  James,  and 
the  intentional  murderer  of  Peter,  awfully 
ending  his  course,  being  smitten  of  an  angel 
of  the  Lord,  and  eaten  of  worms ;  the  other 
becoming  a  disciple  of  Jesus,  and  a  preacher 
of  the  Gospel — So  diverse  were  the  characters 
of  these  two  individuals,  brought  up  together, 
playing  in  the  same  room,  hearing  the  same 
voices,  and  surrounded  with  the  same  exam- 
ples, during  the  most  impressive  period  of  life ! 
Why  did  Herod  reject  Christianity }  and  why 
did  Manaen  embrace  it !  The  one  was  per- 
fectly inexcusable ;  the  other  had  no  reason 
to  be  proud,  but  much  reason  to  be  thankful. 
Men  destroy  themselves,  and  will  feel  guilty 
in  their  ruin.  But  by  grace  are  we  saved. 
The  Lord  makes  us  to  differ  from  others; 
and  we  have  nothing  but  what  we  have 
received. 

Manaen  therefore  was  a  person  of  some 
distinction  and  quality;  and  had  probably 
renounced  considerable  worldly  advantage 
for  the  sake  of  religion.  Had  he  joined  with 
hie  young  and  royal  companion  in  sin,  he 
might  it  is  likely  have  gained  a  place  under 
government,  as  every  kind  and  degree  of  re- 
lationship is  provided  for  in  such  cases  at  the 
expense  of  the  public;  but  he  resembled 
Moses,  who  when  he  was  come  to  years  re- 
fused to  be  called  the  son  of  Pharaoh's  daugh- 
ter, choosing  rather  to  suffer  affliction  with 
the  people  of  God  than  enjoy  the  pleasures  of 
sin  for  a  season,  esteeming  the  reproach  of 
Christ  greater  riches  than  the  treasures  of 
Egypt.  And  was  he  a  loser?  He  could  not 
be  a  loser.  The  lips  of  Truth  have  said, 
"  There  is  no  man  that  hath  left  houses,  or 
parents,  or  brethren,  or  wife,  or  children,  for 
the   kingdom  of  Gcd's  sake,  v  ho  shall  not 


receive  manifold  more  in  this  present  time, 
and  in  the  world  to  come  life  everlasting." 

God  generally  chooses  the  poor  of  this  world 
to  be  rich  in  faith.  Not  many  wise  men  aftei 
the  flesh,  not  many  mighty,  not  many  noble 
are  called.  But  there  have  been  always  a 
few;  and  we  should  be  thankful  when  we 
meet  with  such  instances:  for  though  their 
souls  are  no  more  precious  than  the  souls  of 
the  vulgar,  they  are  so  placed  and  circum- 
stanced as  to  be  able  to  be  more  serviceable 
in  their  generation.  Thus,  as  Manaen  was 
a  man  of  education  and  address,  these  ad- 
vantages were  now  sanctified ;  and  he  was 
therefore  immediately  and  advantageously 
employed. 

The  fifth  was  "  Saul ;"  a  character  endear- 
ed to  us  as  the  Apostle  of  the  Gentiles ;  and 
one  of  the  most  extraordinary  individuals  re- 
corded in  history.  We  know  much  concern- 
ing him ;  much  from  his  own  writings ;  and 
much  from  the  narratives  of  Luke.  When 
we  consider  his  pharisaism,  his  persecutions 
of  the  Church,  his  conversion,  his  zeal,  his 
journeys,  sufferings,  and  services,  we  readily 
join  him  in  the  acknowledgement :  "  The 
grace  of  our  Lord  Jesus  Christ  was  exceeding 
abundant  to  me  ward."  And  we  glorify  God 
in  him.  What  an  assortment !  What  an  as- 
semblage was  here ! 


FEBRUARY  18. 

"  And  Laban  said  unto  him,  I  pray  thee,  if  I  nave 
found  favour  in  thine  eyes,  tarry  :  for  I  have 
learned  by  experience  that  the  Lord  hath  blessed 
me  for  thy  sake." — Gen.  xx.x.  27. 

Laban  knew  and  acknowledged  the  true 
God,  yet  had  idols  in  his  family.  His  charac- 
ter was  a  compound  of  selfishness,  cunning, 
meanness,  and  cruelty.  He  even  turned  his 
daughters  into  articles  of  traffic;  and  inveigled 
his  son-in-law  into  discord  and  wretchedness, 
polygamy  and  incest  All  this  is  perfectly 
credible ;  for  he  was  covetous ;  and  "  the  love 
of  money  is  the  root  of  all  evil."  He  is  here 
addressing  Jacob,  who  after  serving  him  with 
diligence  and  fidelity  for  many  years,  and 
meeting  only  with  injury  and  insult,  resolved 
to  leave  him.  The  resolution  was  not  the 
effect  of  feeling  only,  but  of  divine  command  ; 
for  the  Lord  "  had  said  unto  him,  Return  unto 
thy  country  and  to  thy  kindred,  and  I  will 
deal  well  with  thee."  At  the  thought  of  losing 
such  a  prize,  "  Laban  said  unto  him,  I  pray 
thee,  if  I  have  found  favour  in  thine  eyes, 
tarry :  for  I  have  learned  by  experience  that 
the  Lord  hath  blessed  me  for  thy  sake." 
Whence  we  remark, — 

That  God  is  the  author  of  ad  our  suc- 
cesses and  comforts.  Even  Laban  owns  this — 
"  The  Lord  has  blessed  me."  No  wonder 
therefore  Solomon  should  say,  "  The  blessing 
of  the  Lord,  it  maketh  rich."  Moses  gives 
Israel  the  admonition,  "  Thou  shalt  remember 


74 


FEBRUARY  18. 


the  Lord  thy  God,  for  he  it  is  that  giveth  thee 
power  to  get  wealth."  Yet  they  soon  forgot 
and  drew  upon  themselves  the  reflection, 
"  the  ox  knoweth  his  owner,  and  the  ass  his 
master's  crib ;  but  Israel  doth  not  know,  my 
people  do  not  consider."  "  For  she  did  not 
know  that  I  gave  her  corn,  and  wine,  and  oil, 
and  multiplied  her  silver  and  gold,  which 
they  prepared  for  Baal."  Let  us  beware  of 
this,  and  not  sacrifice  unto  our  net,  and  burn 
incense  unto  our  drag,  bpcause  by  them  our 
portion  is  fat,  and  our  meat  plenteous. 

God  may  blesi  a  bad  man — The  Lord  hath 
blessed  me,  says  Laban.  He  maketh  his  sun 
to  rise  upon  the  evil,  as  well  as  upon  the 
good ;  and  sendeth  rain,  not  only  upon  the 
just,  but  upon  the  unjust.  If  we  look  over 
their  gardens  and  fields,  we  shall  not  be  able 
to  distinguish  by  their  fertility  or  barrenness 
those  which  pertain  to  the  friends  or  the 
enemies  of  God.  "All  things  come  alike  to 
all ;  there  is  one  event  to  the  righteous  and 
to  the  wicked."  "  No  man  knoweth  either 
love  or  hatred  by  all  that  is  before  them." 
The  sure  mercies  of  David,"  are  peculiarly 
appropriated ;  but  the  good  things  of  Provi- 
dence are  bestowed  indiscriminately.  God 
may  heal  the  bodies  of  those  whose  souls  are 
not  saved :  and  he  may  elevate  in  life,  those 
who  have  no  inheritance  among  them  that 
are  sanctified.  Yea,  the  wicked  often  prosper 
ta  the  world  beyond  others,  and  have  more 
than  heart  can  wish.  This  will  not  perplex 
us  when  we  understand  their  end,  and  see  in 
what  slippery  places  they  are  set.  Who  en- 
vies the  ox  that  is  fattening  for  the  slaughter 
in  the  greenest  pasture  1  Be  not  thou  afraid 
when  one  is  made  rich,  and  the  glory  of  his 
nouse  is  increased.  Do  not  imagine  that  God 
approves  of  you  because  he  bears  with  you, 
and  even  indulges  your  desires.  Pray  for  the 
favour  which  he  bears  to  his  people ;  for  the 
heritage  of  those  that  fear  his  Name. 

God  blesses  some  for  the  sake  of  others — 
*  The  Lord  hath  blessed  me  for  thy  sake." 
See  another  instance  of  this  in  the  case  of 
Potiphar.  "  And  it  came  to  pass  from  the  time 
that  he  had  made  him  overseer  in  his  iiouse, 
and  over  all  that  he  had,  that  the  Lord  blessed 
the  Egyptian's  house  for  Joseph's  sake ;  and 
the  blessing  of  the  Lord  was  upon  all  that  he 
had  in  the  house,  and  in  the  field."  Upon 
this  principle  Moses  pleaded:  "Remember 
thy  servants,  Abraham,  Isaac,  and  Jacob ;  and 
look  not  unto  the  stubbornness  of  this  people, 
nor  to  their  wickedness,  nor  to  their  sin." 
And  when  Jerusalem  was  besieged,  God  said, 
"  For  I  will  defend  this  city  to  save  it,  for 
mine  own  sake,  and  for  my  servant  David's 
sake."  We  are  bound  to  religion,  not  only  by 
personal,  but  also  by  relative  considerations. 
We  are  in  a  sense  responsible  for  others  as 
well  as  for  ourselves.  We  can  injure  or  bene- 
fit those  with  whom  we  are  connected.  One 
•inner  destroyeth  much  good,  while  the  godly 


are  blessings  to  all  around  them.  How  much 
should  we  value  such  benefactors  !  Thev  are 
the  light  of  the  world  ;  the  salt  of  the  earth ; 
the  chariots  of  Israel  and  the  horsemen  there- 
of. They  stand  in  the  gap,  and  hold  back  in- 
vading judgments.  They  are  the  repairers  of 
the  breach,  the  restorers  of  paths  to  dwell  in. 
"Thus  saith  the  Lord,  as  the  new  wine  is 
found  in  the  cluster,  and  one  saith,  Destroy  ii 
not ;  for  a  blessing  is  in  it :  so  will  I  do  for 
my  servants'  sakes,  that  I  may  not  destroy 
them  all. 

Persons  may  derive  advantage  from  their 
inferiors.  The  stream  of  goodness  and  useful- 
ness seems  naturally  to  run  downwards:  but 
here  the  less  is  not  blessed  of  the  greater ; 
but  the  elder  of  the  younger ;  the  master  of 
the  servant.  None  are  independent  of  others. 
The  eye  cannot  say  to  the  hand, I  have  no 
need  of  thee ;  nor  the  head  to  the  feet,  I  have 
no  need  of  you.  Nay,  much  more  those  parts 
of  the  body  which  seem  to  be  most  feeble  are 
necessary.  The  king  is  served  by  the  labour 
of  the  field.  Parents  have  derived  spiritual 
life  from  their  children.  Ministers  may  learn 
from  those  they  are  appointed  to  teach  :  and 
Christians  superior  in  circumstances,  may  be 
improved  by  those  who  though  poor  in  this 
world,  are  rich  in  faith,  and  deeply  versed  in 
the  things  of  God.  A  little  captive  girl  was 
the  instrument  of  making  the  God  of  Israel 
to  be  honoured  in  Syria,  and  of  obtaining  a 
miraculous  cure  for  her  master — Call  nothing 
common  or  unclean. 

Men,  however  irreligious,  are  sometimes 
constrained  to  bear  testimony  in  favour  of 
the  godly.  Laban,  who  disliked  Jacob,  and 
would  have  injured  him  had  he  not  been  di- 
vinely restrained,  cannot  avoid  thus  honouring 
and  extolling  him — "  If  I  have  found  favour 
in  thine  eyes,  tarry:  for  I  have  learned  by 
experience  that  the  Lord  hath  blessed  me  for 
thy  sake."  Balaam  had  no  love  for  Israel, 
and  died  fighting  against  them ;  yet  exclaim- 
ed, "  How  goodly  are  thy  tents,  O  Jacob,  and 
thy  tafcernacles,  O  Israel !  Let  me  die  the 
death  of  the  righteous,  and  let  my  last  end  be 
like  his."  Such  a  difference  is  there  between 
belief  and  practice;  conviction  and  disposition. 
So  men  hold  the  truth  in  unrighteousness. 
So  they  own  the  reality  of  the  conversion,  and 
"  gaze  and  admire  and  hate  the  change." 
When  Saul  was  spared  by  David,  he  could 
not  help  lifting  up  his  voice  and  weeping  and 
crying,  "Thou  art  more  righteous  than  I." 
When  Christians  act  consistently,  they  en- 
throne themselves  in  the  minds  of  their 
observers ;  and  though  their  enemies  may 
outwardly  reproach  them,  they  cannot  but  in- 
wardly revere.  They  may  dislike  the  nature 
of  religion,  but  they  can  judge  of  its  moral 
and  relative  advantages.  The  difference  be- 
tween the  partakers  of  divine  grace  and 
others,  in  their  conduct  and  their  condition,  is 
too  great  and  obvious  to  elude  notice.  "  Their 


FEBRUARY  19,  20. 


75 


seed  shall  b^  know  n  among  the  Gentiles,  and 
their  offspring  among  the  people :  all  that  see 
them  shall  acknowledge  them,  that  they  are 
the  seed  which  the  Lord  hath  blessed." 


FEBRUARY  19. 

u  /John  am  youi  brother,  and  companion  in  tribu- 
lation, and  in  the  kingdom  and  patience  of 
Jesus  Christ." — Rev.  i.  9. 

Bv  calling  himself  their  "  brother,"  John 
shows  how  well  he  remembered  the  admoni- 
tion of  his  Lord  and  Saviour :  "  Be  not  ye 
called  masters ;  for  one  is  your  master,  even 
Christ,  and  all  ye  are  brethren."  The  first 
ministers  of  the  Gospel  never  thought  of 
"  lording  it  over  God's  heritage,  but  were 
ensamples  to  the  flock."  "  We  have  no  do- 
minion," said  they  to  their  hearers,  "  over 
your  faith,  but  are  helpers  of  your  joy :  for  by 
faith  ye  stand."  Every  man  is  a  brother :  but 
the  name  is  peculiarly  applied  to  the  subjects 
of  divine  grace.  Whatever  differences  pre- 
vail among  these,  they  are  only  the  distinc- 
tions of  children — they  are  all  of  the  same 
family — the  same  household  of  faith — and  to 
claim  kindred  with  them,  is  the  supreme  de- 
sire of  every  one  who  is  a  child  of  light.  John 
valued  his  relation  as  a  Christian  more  than 
his  office  and  endowments  as  an  Apostle.  He 
might  have  been  an  Apostle,  and  have  perish- 
ed. Judas  was  an  Apostle;  yet  he  hanged 
himself,  and  went  to  his  own  place.  But  "  he 
that  believeth  hath  everlasting  life,  and  shall 
never  come  into  condemnation."  So  much 
better  is  it  to  pray  than  to  prophesy ;  and  to 
have  our  names  written  in  heaven,  than  have 
the  spirits  subject  unto  us. 

When  he  speaks  of  his  being  their  "  com- 
panion," he  does  not  mean  what  we  might  at 
first  suppose — one  who  had  free  and  familiar 
intercourse  with  them :  from  this  he  was  now 
debarred,  being  banished  to  the  Isle  of  Pat- 
mos.  As  we  need  and  are  formed  for  society, 
and  as  religion  sanctifies  the  social  principle, 
Christians  love  the  presence  and  conversation 
of  each  other.  "  My  goodness,"  says  David, 
"  extendeth  not  to  thee ;  but  to  the  saints  that 
are  in  the  earth,  and  the  excellent  in  whom 
is  all  my  delight.  I  am  a  companion  of  all 
them  that  fear  thee."  Their  intercourse  with 
each  other  is  instructive,  and  relieving,  and 
enlivening.  Solomon  compares  it  to  the  re- 
freshment of  ointment  and  perfume;  and  to 
the  mutual  sharpening  of  instruments.  Yet 
some  are  entirely  denied  this  privilege ;  and 
are  placed  in  neighbourhoods  and  families 
where  they  can  have  no  sweet  counsel  to- 
gether, or  go  to  the  throne  and  the  house  of 
the  Lord  in  company.  Others  lament  the 
little  access  they  have  to  those  whom  they 
most  love  and  esteem.  So  it  is — as  if  God 
would  wean  us  from  hence,  and  make  us  long 
for  the  general  assembly,  where,  in  heaven, 


we  shall  enjoy  the  fellowship  forbidden  us  on 
earth.  In  the  mean  time,  as  a  substitute,  we 
can  be  present  in  spirit,  and  now  and  then 
peruse  the  welcome  epistle,  and  be  thankful 
that  we  are  joint-sharers  in  all  their  rights 
and  blessings  in  "  the  communion  of  saints," 
But  John  means,  that  he  was  a  fellow-par- 
taker with  them — In  what?  "Your  com- 
panion," says  he,  "  in  tribulation ;  and  in  the 
kingdom  ;  and  patience  of  Jesus  Christ."  A 
just  and  striking  representation  of  the  state 
of  Christians  while  in  this  world. 

They  are  called  to  suffer:  and  many  are 
the  afflictions  of  the  righteous.  But  never 
imagine  you  are  alone  in  your  trials.  The 
same  things  have  happened  to  your  brethren. 
See  your  companions — "  Whom  the  Lord  lov- 
eth  he  chasteneth,  and  scourgeth  every  son 
whom  he  receiveth." 

But  if  you  suffer,  you  are  also  called  to 
reign :  and  are  receiving  a  kingdom  that  can- 
not be  moved ;  the  everlasting  kingdom  of  our 
Lord  and  Saviour;  a  kingdom  not  of  this 
world,  but  infinitely  surpassing  all  the  glories 
of  time  and  sense. 

Hence  patience  is  indispensable.  It  is  ne- 
cessary to  both  the  former ;  to  the  tribulation 
— to  bear  it :  and  to  the  kingdom — to  wait  for 
it  For  though  you  are  already  entitled  and 
anointed,  you  are  not  yet  actually  crowned ; 
but  resemble  David,  who,  after  much  tiibnla 
tion  and  years  of  hope,  entered  his  kingdom. 


FEBRUARY  20. 

"  Lead  me  in   a  plain  path,  because  of  mine 
enemies." — Psalm  xxvii.  11. 

David  had  enemies.  So  has  every  Chris- 
tian. And  perhaps  we  should  have  more  if 
we  more  fully  resembled  Him,  who  said  to 
the  Jews,  "  The  world  cannot  hate  you ;  but 
me  it  hateth,  because  I  testify  that  its  deeds 
are  evil." 

But  the  margin  reads,  "  because  of  mine 
observers."  Let  us  see  who  these  observers 
are,  and  how  concerned  we  should  be  to  walk 
properly,  having  so  many  watchers  over  us, 
and  many  of  them  regarding  us  with  no 
friendly  mind. 

The  world  are  observers,  and  they  mark 
us  with  a  keen  and  malignant  eye.  When 
David  had  slain  Goliath,  and  drawn  forth  the 
gratitude  of  his  countrymen,  it  is  said,  "  Saul 
eyed  David  from  that  day  and  forward."  And 
it  is  also  said,  "  And  David  behaved  himself 
wisely  in  all  his  ways;  and  the  Lord  wa* 
with  him.  Wherefore  when  Saul  saw  thai 
he  behaved  himself  very  wisely,  he  was  afraid 
of  him."  How  well  if  it  had  been  always  so' 
At  length  he*  yielded  to  temptation,  and  one 
of  the  effects  which  he  had  to  mourn  over  all 
bis  days,  was  the  triumph  he  gave  to  his  ad- 
versaries. Thou  hast  caused,  said  .Nathan, 
the  enemies  of  the  Lord  Ut  blaspheme.     To 


76 


FEBRUARY  21. 


Dlaspheme  here  means,  to  speak  reproachfully 
ri,;uinst  his  God,  his  religion,  and  his  experi- 
ence. So  Paul  says,  "  Let  as  many  servants 
as  are  under  the  yoke  count  their  own  mas- 
ters worthy  of  all  honour,  that  the  name  of 
God  and  his  doctrine  be  not  blasphemed." 
Wonder  not  that  this  is  addressed  to  servants 
and  even  slaves ;  for,  professing-  Christianity 
as  they  did,  they  were  able  to  adorn  the  doc- 
trine of  God  our  Saviour,  or  disgrace  it.  Let 
us  remember  that  we  have  many  lookers  on 
who  watch,  not  to  find  something  to  admire, 
but  for  our  halting.  And  they  are  not  so  ig- 
norant as  we  sometimes  imagine.  They  know 
generally  what  we  profess,  and  they  know 
what  line  of  conduct  becomes  us;  and  if  we 
act  inconsistently  with  it,  they  will  be  sure  to 
despise  us.  But  if  we  are  inflexible,  and  fol- 
low out  our  principles,  and  are  always  and 
everywhere  the  same,  we  shall  commend 
ourselves  to  their  consciences,  and  they  will 
be  constrained  to  respect  those  to  whom  they 
cannot  be  attached.  What  a  noble  testimony 
was  borne  to  Daniel,  when  his  accusers  said 
they  could  find  nothing  against  him,  unless 
in  matters  pertaining  to  the  law  of  his  God ! 
Some  do  not  mind  what  people  say  of  them  : 
but  they  ought  to  mind.  "Ought  ye  not," 
said  Nehemiah,  "  to  walk  in  the  fear  of  our 
God,  because  of  the  reproach  of  the  heathen 
our  enemies]"  And  says  Peter,  "So  is  the 
will  of  God,  that  with  well-doing  ye  may  put 
to  silence  the  ignorance  of  foolish  men." 
"Avoid,"  says  Paul,  "'the  very  appearance  of 
evil." 

Saints  are  our  observers.  They  observe  us 
from  love ;  and  a  sense  of  duty.  They  are 
commanded  not  only  to  "  admonish,"  and 
"  exhort,"  but  to  "  consider  one  another" — 
not  curiously,  but  to  warn ;  and  rebuke ;  and 
restore ;  and  to  provoke  to '  love  and  good 
works.  Woe  to  those  who  shall  offend  one 
of  God's  little  ones!  It  were  better  for  him 
that  a  millstone  were  hanged  about  his  neck, 
and  he  thrown  into  the  depth  of  the  sea.  Let 
us  be  careful,  even  if  they  are  ignorant  and 
infirm,  not  to  offend  against  the  generation  of 
the  upright.  Let  us  make  strait  paths  for  our 
feet,  lest  that  which  is  lame  be  turned  out  of 
the  way ;  but  let  it  rather  be  healed. 

Ministers  are  our  observers.  They  are  to 
take  heed  to  the  flock  over  which  the  Holy 
Ghost  has  made  them  overseers.  When  we 
act  unworthy  our  calling,  their  minds  are 
perplexed,  their  hearts  are  discouraged,  and 
their  hands  are  slackened.  But  they  live 
when  we  stand  fast  in  the  Lord.  They  can 
refer  to  us,  when  our  conversation  becomes 
the  Gospel,  as  arguments,  proofs,  and  com- 
mendations ;  and  we  are  their  glory  and  joy. 

Angels  observe  us.  We  are  a  spectacle  to 
angels,  as  well  as  to  the  world  and  to  men. 
And  Paul  charges  Timothy,  not  only  before 
God  and  the  Lord  Jesus  Christ,  but  also  the 
elect  angels,  to  do  nothing  by  partiality.  They 


are  therefore  witnesses  of  our  conduct,  and 
can  see  us,  though  we  cannot  see  them. 
When  persons  are  tried,  witnesses  are  called 
in  to  depose.  So  will  it  be  at  the  day  of  judg- 
ment. Parents  wil'  be  called  upon  to  testify 
against  their  children  ;  and  ministers  against 
their  hearers.  Angels  also  will  be  employed. 
Some  sins,  and  the  temptations  leading  to 
them,  are  unknown  to  all  human  beings  but 
the  parties  themselves.  And  these  accuse 
each  other.  And  who  is  to  determine  which 
is  the  seducer,  and  which  only  the  seduced  1 

Above  all,  God  observes  us.  He  is  the  most 
perfect  observer,  for  nothing  eludes  him :  he 
seeth  our  thoughts  afar  off*.  He  is  also  ihe 
most  concerned  observer :  they  are  his  laws 
which  are  violated  or  honoured  by  our  tem- 
per and  conduct ;  and  he  records  all  we  speak 
and  do ;  and  will  bring  every  work  into  judg- 
ment, with  every  secret  thing,  whether  it  be 
good  or  whether  it  be  evil.  Therefore  said 
he  to  Abraham,  "  Walk  before  me,  and  be 
thou  perfect."  And  what  manner  of  persons 
should  we  be,  if  we  believed  and  considered 
that  he  was  always  looking  upon  us ! 

Let  us  remember  therefore  that  we  are 
never  in  secret,  but  always  acting  on  a  stage. 
We  are  observed  by  foes,  by  friends,  by  men, 
by  angels,  and  by  God  the  judge  of  all.  Surely 
we  need  wisdom,  and  strength,  far  above  our 
own.  Lord,  be  our  guide  and  our  guard,  even 
unto  death. 


FEBRUARY  21. 

"  And  all  that  sat  in  the,  council,  looking  sted. 
faslly  on  him,  saw  his  face  as  it  had  been  the 
face  of  an  angel.'', — Acts  vi.  15. 

There  was  nothing  unaccountable  in  their 
beholding  him  as  they  did.  He  was  a  remark- 
able character;  and  had  excited  much  notice 
by  his  office,  and  the  wonders  and  miracles 
which  he  did  among  the  people,  and  the  vic- 
tory he  had  gained  over  a  number  of  able  op- 
ponents Avho  had  challenged  him  to  the  dis- 
pute. He  also  now  appeared,  upon  his  trial, 
under  some  heinous"  accusations.  When  a 
prisoner  enters  a  court,  every  eye  is  naturally 
drawn  towards  him;  and  the  judge  and  the 
jury  frequently  observe  his  countenance,  as  a 
kind  of  index  of  his  conscious  innocency  or 
guilt.  All  that  sat  in  the  council  looked  sted- 
fastly  on  Stephen,  wishing  and  hoping,  per- 
haps, to  gaze  him  into  confusion  and  tremor. 
But  he  could  bear  looking  at — They  saw  hia 
face  as  it  had  been  the  face  of  an  angel.  But 
filled  with  envy  and  malice  and  fury,  grin- 
ning horribly,  and  gnashing  upon  him  with 
their  teeth;  how  did  their  faces  appear? 
What  a  contrast  between  him  and  his  perse- 
cutors !  Here  was  a  lamb  among  wolves,  am 
angel  before  devils,  and  the  High  Priest  the 
chief  of  the  devils! 

"  They  saw  his  face  as  it  had  beer  the  face 


FEBRUARY  21. 


n 


it  an  angel."  But  how  could  they  tell  what 
in  angel's  face  was  ?  They  had  never  seen 
ene.  Angels  had  indeed  formerly  appeared 
to  men :  and  many  instances  of  it  are  record- 
ed. But  as  the  design  of  the  Scripture  is  to 
edify,  and  not  to  amuse,  it  tells  us  little  con- 
cerning these  beings.  Yet  all  it  relates  goes 
to  establish  one  thing — their  superiority  to 
the  human  race.  Thus  we  read  that  man 
was  made  a  little  lower  than  the  angels. 
They  are  spoken  of  as  flying  very  swiftly. 
They  are  said  to  excel  in  strength.  To  be 
exceedingly  wise,  is  to  be  wise  as  an  angel 
of  God.  The  glory  of  their  appearance  was 
such  as  commonly  to  overpower  the  senses  of 
those  to  whom  they  were  sent  At  the  sight 
of  Gabriel,  Daniel's  comeliness  was  turned 
into  corruption,  and  he  retained  no  strength. 
The  human  voice  is  a  wonderful  instrument ; 
and  we  find  what  it  can  achieve  in  singing 
and  eloquence.  Yet  Paul  speaks  not  only  of 
the  tongues  of  men,  but  of  angels:  and  it 
would  seem  that  one  of  these  is  to  awaken 
the  dead ;  the  voice  of  the  archangel  is  the 
trump  of  God.  A  human  countenance  is  an 
astonishing  display  of  perfection  :  yet  it  is  in- 
timated that  the  face  of  an  angel  is  much 
more  so.  These  celestial  beings  are  the  flower 
of  the  creation ;  and  from  our  inferiority  to 
them,  we  see  more  fully  the  excellency  of 
God's  power,  in  putting  the  treasure  into 
earthen  vessels,  and  employing  as  ministers 
men,  and  not  angels — The  vastness  of  the 
Christian's  obligation,  who  is  raised  from  his 
low  estate,  and  placed  above  these  angels  in 
blessedness  and  glory — The  humility  and 
kindness  of  these  angels,  that  though  now  so 
much  higher  than  we,  they  are  all  our  minis- 
tering spirits,  and  despise  not  even  our  little 
ones — And,  far  more  still,  the  grace  and  con- 
descension of  the  Lord  Jesus,  who  took  not 
on  him  the  nature  of  angels,  but  was  made  in 
the  likeness  of  men ;  and  because  the  chil- 
dren were  partakers  of  flesh  and  blood,  also 
took  part  of  the  same. 

But  what  was  the  nature  of  this  appear- 
ance in  the  face  of  Stephen  7  and  how  is  it 
to  be  accounted  for  1  The  visage  is  some- 
times very  impressive  and  striking  by  natu- 
ral beauty.  There  is  nothing  in  the  world  so 
idmirable  as  "  the  human  face  divine."  How 
greatly  does  it  display  the  workmanship  of 
the  Creator,  and  how  often  has  it  been  the 
instrument  of  his  providence  in  effecting 
great  designs!  How  much  depended  upon 
the  life  of  Moses!  But  he  was  hid  three 
months  because  he  was  a  goodly  child.  Daniel 
and  bis  three  companions  were  preferred  be- 
xause  they  were  well  formed  and  there  was 
no  blemish  in  them.  Esther  was  an  orphan, 
supported  by  her  uncle,  with  no  dowry  but 
her  charms :  yet  she  becomes  the  saviour  of 
Israel,  and  the  queen  of  one  hundred  and 
'wenty-seven  provinces. 

The  face  is  rendered  powerful  and  striking 


by  intellectual  qualities.     The  former  ma?   I 
be  found  without  these;   but  the  features;   '• 
however  fine  and  regular,  will  be  tame  and    \ 
insipid,   unless  something    of  mind    beams 
through ;  and  the  countenance  will  only  cap- 
tivate fools  and  sensualists.   "  Wisdom,"  says 
Solomon,  "  maketh  the  face  to  shine."   What 
expression  is  there  in  the  looks  of  some 
speakers  when  they  are  animated  and  lighted 
up !    Much  of  the  force  of  Lord  Chatham's 
eloquence  arose  from  the  fire  of  his  eye,  and 
the  majesty  of  his  features. 

The  face  is  rendered  interesting  and  strik- 
ing by  social  and  moral  attributes.  These 
constitute  the  chief  grace,  the  principal 
charm.  It  is  of  these  we  think  when  we 
conceive  of  our  Lord  in  the  days  of  his  flesh, 
and  by  which  alone  perhaps  he  was  person- 
ally fairer  than  the  children  of  men.  We 
imagine  his  face  beaming  with  peace,  gentle- 
ness, compassion,  kindness,  readiness  to  par- 
don and  relieve,  the  image  of  the  invisible 
God  who  is  love.  How  is  a  countenance  in- 
jured by  the  want  of  humility,  modesty,  diffi- 
dence, tenderness !  How  lovely  are  infanta 
while  insensible  of  their  cherub  charms! 
How  lovely  is  youth  while  they  are  uncon- 
scious of  their  attractions,  and  full  of  innc- 
cency  and  simplicity,  and  devoid  of  design 
and  attempt — for  the  impression  is  gone 
when  the  wearer  is  perceived  to  be  acting 
upon  it;  and  study,  art,  and  decoration  are 
employed  and  managed  as  substitutes  and  ex- 
pedients. What  difference  is  there  between 
two  countenances,  one  of  which  is  inhabited 
by  vice  and  bad  humour,  and  the  other  by 
goodness  and  amiable  temper!  How  angelic 
does  one  man  iook!  How  rude,  tyrannical, 
insolent,  unfeeling,  and  cruel  another  !  How 
desirable  is  it  that  persons  should  be  religious 
early,  while  the  face  is  susceptible  of  impres- 
sion and  improvement,  and  the  features  may 
be  modified  by  its  benign  and  heavenly  influ- 
ences !  When  they  are  older,  a  change  of 
character  cannot  change  the  countenance : 
and  if  envy  and  malignity,  and  pride,  and 
disdain  have  ruled  in  it  before,  they  will 
leave  deep  and  dismal  traces  for  life.  Re- 
ligion, we  are  persuaded,  is  not  only  "the 
health  of  the  countenance,"  but  the  comeli- 
ness too ! 

But  when  Stephen's  face  was  seen  as  it 
had  been  the  face  of  an  angel,  was  the  as- 
pect natural,  or  supernatural'!  He  might 
have  had  a  corporeal  loveliness.  We  know 
he  was  at  this  time  full  of  wisdom  and  faith. 
His  countenance  was  not  pallid  with  guilt, 
nor  distracted  by  care,  nor  troubled  with  fear, 
but  full  of  confidence,  serenity,  mildness  and 
joy.  Yet  there  was  something  supernatural 
here.  And  why  should  this  be  deemed  in- 
credible, or  even  wonderful  1  The  occasion 
was  worthy  a  divine  interposition.  It  was 
an  age  of  miracles.  A  few  hours  afterwards, 
Stephen  said,  I  see  the  heaven  opened,  and 


78 


FEBRUARY  22. 


Jesus  standing  on  t'le  right  hand  of  God.  In 
the  transfiguration,  as  he  prayed,  the  fashion 
of  his  Saviour's  countenance  was  changed, 
and  his  raiment  was  white  and  glistering.  It 
is  said  of  Moses  too,  as  he  came  down  from  the 
mount,  that  his  face  shone  so  that  the  Israel- 
ites could  not  behold  him  for  the  glory  of  his 
countenance.  And  how  remarkable  was  it, 
that  at  the  very  moment  Stephen  was  ac- 
cused of  being  an  enemy  to  Moses,  God 
should  have  honoured  him  in  the  very  same 
way,  shedding  a  radiance  upon  him  that 
might  serve  to  remind  them,  and  perhaps  did 
remind  them,  of  the  illustrious  legislator 
himself! 


FEBRUARY  22. 

''•And  all  that  sat  in  the  council,  looking  stead- 
fastly on  him,  saw  his  face  as  it  had  been  the 

face  of  an  angel" — Acts  vi.  15. 

The  design  of  the  Lord  in  this  appearance 
was  to  distinguish  and  dignify  his  servant. 
He  saves  and  pardons  sovereignly ;  but  he 
administers  honour  according  to  a  rule  which 
he  has  himself  laid  down :  "  Them  that  hon- 
our me,  I  will  honour."  Enoch  was  trans- 
lated that  he  should  not  see  death ;  for  be- 
fore his  translation  he  had  this  testimony, 
that  he  pleased  God.  "  Come  thou  and  all 
thy  house  into  the  ark,"  said  God  to  Noah, 
"for  thee  have  I  seen  righteous  before  me  in 
this  generation."  Stephen  was  not  ashamed 
of  the  Redeemer.  He  went  forth  to  him 
without  the  camp,  cheerfully  beaiing  his  re- 
proach ;  and  was  determined  that  Christ 
should  be  magnified  in  his  body  whether  by 
life  or  by  death — and  the  Lord  stood  by  him, 
confessing  him  before  men,  and  putting  a 
visible  glory  upon  him.  We  are  not  to  look 
for  miracles,  wonders,  and  signs:  but  the 
Lord  has  not  forsaken  the  earth;  and  the 
promise  is  still  true,  "  If  any  man  serve  me, 
him  will  my  Father  honour."  And  he  can- 
not be  at  a  loss  for  means  to  do  this,  not  only 
beyond  the  grave,  but  through  life.  There  is 
a  moral  glory  in  their  character  and  conver- 
sation, which  shows  that  they  have  been  with 
Jesus.  It  adorns  the  doctrine  of  God  their 
Saviour ;  inspires  beholders  with  reverence 
and  awe ;  and  more  than  puts  to  silence  the 
ignorance  of  foolish  men.  He  whom  they 
serve  has  often  brought  their  enemies  to 
their  feet ;  and  put  such  a  difference  between 
his  people  and  the  Egyptians  as  to  constrain 
the  most  unthinking  to  say,  "Verily,  there  is 
a  reward  for  the  righteous;  verily,  he  is  a 
God  that  judgeth  in  the  earth."  When  they 
have  suffered,  especially  for  his  Name's  sake, 
"  the  Spirit  of  glory  and  of  God  has  rested 
upon  them."  And  how  has  he  owned  them 
in  their  last  hours!  A  radiance  has  been 
thrown  around  them  that  has  rendered  the 
dying  chamber  the  house  of  God  and  the  gate 
»f   heaven;    and   induced    the  exclamation 


from  all  beholders,  "  Let  me  die  the  death  of 
the  righteous,  and  let  my  last  end  be  like 
his !" — What  then  is  the  glory  that  shall  be 
revealed  in  them,  when  he  shall  change  even 
the  vile  body  of  his  people,  and  fashion  it 
like  unto  his  own  glorious  body ;  and  they 
shall  shine  forth  as  the  sun  in  the  kingdom 
of  their  Father ! 

We  here  see  the  truth  and  faithfulness  of  the 
Lord  Jesus,  and  how  worthy  he  is  of  our  con- 
fidence. He  had  said  to  his  disciples :  "  They 
will  deliver  you  up  to  the  councils,  and  they 
will  scourge  you  in  their  synagogues:  but 
when  they  deliver  you  up,  take  no  thought 
how  or  what  ye  shall  speak ;  for  it  shall  be 
given  you  in  that  same  hour  what  ye  shall 
speak.  For  it  is  not  ye  that  speak,  but  the 
Spirit  of  your  Father  which  speaketh  in  you.' 
"  For  I  will  give  you  a  mouth  and  wisdom 
which  all  your  adversaries  shall  not  be  able 
to  gainsay  nor  resist."  And  did  not  Stephen 
find  it  so  1  Perhaps  he  had  his  fears  previ- 
ously to  his  appearance  in  the  council.  No- 
thing is  more  intimidating  than  to  appear  be- 
fore lawyers,  magistrates  and  judges.  Many 
well  know  how  they  felt  when  they  had  to 
enter  a  court  only  to  give  evidence,  and  when 
they  had  persons  to  introduce  and  support 
them.  But  Stephen  was  alone  and  unbe- 
friended,  and  his  judges  were  filled  with 
hatred  and  fury.  Yet  he  had  a  reasonable 
and  an  adequate  relief  to  rely  upon  ;  and  he 
found  the  assurance  true ;  and  was  perhaps 
astonished  at  his  own  self-possession,  and  force 
of  argument,  and  promptness  of  recollection, 
and  fluency  of  words.  Yea,  more  was  done 
than  was  engaged  for.  The  promise  only 
regarded  the  tongue,  not  the  face  ;  only  how 
they  should  speak,  not  how  they  should  look 
— but  benold  an  irradiation  of  countenance 
that  draws  and  fixes  every  eye — "  All  that  sat 
in  the  council,  looking  stedfkstly  on  him,  saw 
his  face  as  it  had  been  the  face  of  an 
angel."  The  Lord  is  never  worse,  but  he  is 
frequently  better  than  his  word.  Though  his 
promises  are  exceeding  great  as  well  as  pre- 
cious, they  do  not  exhaust  all  the  love  of  his 
heart,  or  power  of  his  arm.  He  has  yet  re- 
serves for  extraordinary  purposes;  and  in- 
dulges, and  surprises.  He  loves  to  exceed 
expectation ;  and  do  for  us  exceeding  abun- 
dantly above  all  we  ask  or  think. 

What  was  the  effect  of  this  scene  ?  With 
regard  to  Stephen,  it  does  not  appear  that  he 
was  aware  of  it  himself.  This  too  was  the 
case  with  Moses  in  a  similar  distinction.  He 
knew  not  that  his  face  shone,  till  he  saw  the 
Israelites  were  dazzled,  and  he  was  obliged 
to  take  a  veil  and  soften  the  lustre.  Good 
men  are  not  the  first  to  discover  their  excel- 
lences :  nor  are  they  forward  to  publish  them. 
But  from  others  they  cannot  be  concealed: 
their  profiting  will  appear  unto  all  men. 
Though  Stephen  was  unconscious  of  the 
honour,  none  of  the  council  were  ignorant  o' 


FEBRUARY  23. 


79 


ft ;  all  looked  stedfastly,  and  saw  his  face  as 
it  had  been  the  face  of  an  angel.  And  how 
were  they  all  affected  )  They  were  enraged 
the  more :  and  "  then  said  the  High  Priest, 
•Are  these  things  sol"  What  a  proof  was  this 
of  the  perverseness  and  impenitency  of  these 
men,  that  they  could  go  on,  and  persecute  to 
the  death,  a  ,man  whom  God  himself  was 
honouring  before  their  eyes !  But  it  is  a  tact 
every  way  instructive.  It  shows  the  truth 
of  the  declaration,  that  the  heart  is  deceitful 
above  all  things  and  desperately  wicked.  It 
shows  that  all  belief  is  not,  as  some  say.  in- 
fluential. It  ought  to  be  so,  and  would  be  so 
if  we  were  in  a  right  state :  but  we  are  fallen 
creatures;  and  the  powers  of  the  soul  are 
thrown  into  disorder.  Hence  we  see  and  ap- 
prove better  things,  and  follow  worse ;  and 
the  clearest  convictions  of  the  judgment  are 
counteracted  by  our  passions  and  appetites. 
We  talk  of  the  evils  of  ignorance :  but  while 
some  are  destroyed  for  lack  of  knowledge, 
others  perish  by  the  possession  of  it  To  him 
that  knoweth  to  do  good,  and  doth  it  not,  to 
him  it  is  sin.  Numbers,  like  these  beholders 
of  Stephen,  derive  from  their  opportunity  and 
advantages  only  an  increase  of  guilt  and  con- 
demnation. 

We  talk  of  miracles.  They  were  useful 
as  evidences  and  proofs ;  but  as  moral  means 
they  failed  as  well  as  other  means.  We  are 
ready  to  think  that  those  who  were  not  prop- 
erly influenced  by  them,  could  not  believe 
them :  but  they  did  believe  them.  The  Phar- 
isees believed  our  Lord's  miracles,  but  feared 
to  confess  him,  lest  they  should  be  put  out  of 
the  synagogue.  And  we  find  the  council  at 
Jerusalem  admitting  fully  the  notable  miracle 
that  had  been  done  upon  the  cripple :  we  can- 
not say  they  deny  it — yet  they  aoprehend, 
and  beat,  and  imprison  the  doers  ui  it,  and 
command  them  to  speak  no  more  in  the  name 
of  Jesus !  Men  pretend  inability,  when  only 
inclination  is  wanting.  They  are  not  stran- 
gers to  the  truth,  but  hold  it  in  unrighteous- 
ness ;  and  will  not  let  it  go  free  in  their  con- 
duct They  think  their  irreligion  is  the  crea- 
ture of  circumstances ;  and  that  if  they  had 
other  situations  and  conditions,  they  should 
be  godly.  Vain  supposition !  They  are  ready 
to  wish  some  overpowering  dispensation  or 
calamity  may  befall  them,  that  what  is  not 
done  by  conviction,  may  be  done  by  impres- 
sion ;  and  what  is  not  done  by  the  means  of 
grace,  may  be  done  by  events.  If  one  come 
unto  us  from  the  dead,  we  should  repent 
Vain  hope !  If  you  hear  not  Moses  and  tlie 
prophets,  neither  would  you  be  persuaded, 
.  though  one  rose  from  the  dead. 


FEBRUARY  23. 

Lo,  I  am  with  you  alway,  even  unto  the  end  of 
tJie  world.  Amen." — Matthew  xxviii.  20. 
It  is  needless  to  ask  who  is  the  speaker? 


Every  believer  will  exclaim,  as  soon  as  he 
hears  the  words,  "  It  is  the  voice  of  my  Be- 
loved." His  voice  is  always  welcome  to  tnt 
ear  of  faith  :  welcome  when  it  enjoins  a  duty ; 
welcome  when  it  demands  a  sacrifice — How 
welcome  then  when  it  announces  that  he  will 
never  leave  us  nor  forsake  us ! 

But  we  may  ask,  on  what  occasion  he 
spoke]  It  was  on  the  verge  of  glory,  a  few 
hours  only  before  he  entered  the  joy  that  was 
set  before  him.  It  was  in  the  nature  of  a 
parting  address.  O,  to  have  seen  him !  to 
have  glanced  at  the  features  and  emotions  of 
his  countenance  just  as  he  was  ascending  to 
his  Father  and  our  Father,  to  his  God  and  our 
God!  He  could  not  go  without  something 
that  should  keep  from  despair  even  the  minds 
of  those  who  had  crucified  him.  Preach,  said 
he  to  his  Apostles,  repentance  and  remission 
of  sins  in  my  Name  among  all  nations,  begin- 
ning  at  Jerusalem.  Let  those  that  smote  the 
Rock,  have  the  first  offer  of  the  stream  !  Tell 
those  that  shed  it  that  there  is  redemption 
in  my  blood,  even  the  forgiveness  of  their 
sins !  If  such  was  his  concern  for  enemies, 
what  says  he  to  encourage  those  who  had 
forsaken  all  to  follow  him)  No  wonder 
sorrow  had  filled  their  hearts.  How  we  feel 
at  the  loss  of  a  dear  relation,  or  beloved 
friend,  or  useful  minister !  They  were  as 
lambs  among  wolves.  They  were  left  in  a 
world  that  hated  and  persecuted  them.  What 
will  they  do  for  defence,  counsel,  and  com- 
fort when  their  defender,  and  counsellor,  and 
comforter  is  gone  ?  Ye  shall  see  me  again, 
says  he — I  will  not  leave  you  comfortless — 
I  will  come  to  you — "Lo!  I  am  with  you 
alway,  even  unto  the  end  of  the  world. 
When  you  were  en  the  lake,  and  a  storm 
arose,  and  you  seemed  ready  to  perish,  1 
awoke  and  rebuked  the  sea,  and  there  was  a 
great  calm.  When  at  another  time  the  wind 
was  contrary,  and  you  rowed  in  vain,  till ' 
your  strength  failed,  I  came  at  the  fourth 
watch  of  the  night  and  immediately  the  ship 
was  at  the  land  whither  ye  went  And  when  i 
I  sent  you  forth  without  purse,  and  scrip,  and 
shoes,  you  had  many  anxieties  and  fears;  but 
lacked  ye  any  thing  ?  In  every  want  I  will 
provide.  The  latest  watch  shall  find  me  near. 
Every  storm  shall  bring  me  in  its  bosom — Lo ! 
I  am  with  you  alway,  even  to  the  end  of  the 
world." 

But  how  could  this  be?  Did  they  live 
alway  ?  Did  they  not  all  leave  the  world  more 
than  seventeen  hundred  years  ago?  He 
spake  to  them,  not  so  much  personally,  as 
relatively  and  representatively.  Had  he  in- 
tended themselves  only,  it  would  have  been  i 
enough  to  say,  I  am  with  you  alway,  even  to 
the  end  of  life;  but  as  he  intended  the  Church 
whom  he  addressed  in  them,  he  says,  I  am 
with  you  alway,  even  to  the  end  of  the  world. 
There  is  nothing  unusual  in  such  a  mode  of 
address.     Speaking  as  Englishmen,  we  say, 


to 


FEBRUARY  24. 


►hings  nave  been  so  and  so  with  us,  ever 
since  the  Reformation  or  Revolution.  No' 
'  river  has  the  selfsame  particles  of  water  it 
had  a  year  or  an  hour  ago;  yet  because  it 
flows  in  the  same  banks,  and  from  the  same 
sources,  we  always  call  it  by  the  same  name. 
The  Church  of  Christ  is  one  community,  and 
the  unity  is  not  affected  by  the  variety  of 
parts,  or  succession  of  time.  We  look  back- 
ward to  the  days  of  his  flesh,  and  say,  "  We 
beheld  his  glory:"  we  look  forward  to  his 
coming  again,  and  say,  "  We  shall  not  all 
sleep,  but  we  shall  all  be  changed." 

There  is  a  world,  the  Lord  prepared  us  for 
it !  that  will  never  terminate :  but  "  this  pre- 
sent world"  is  not  only  seen,  but  temporal — 
It  will  have  an  "  end ;"  and  we  know  it.  We 
know  not  indeed  when  it  shall  take  place; 
but  we  know  that  "  the  day  of  the  Lord  will 
come  as  a  thief  in  the  night ;  in  the  which 
the  heavens  shall  pass  away  with  a  great 
noise,  and  the  elements  melt  with  fervent 
heat ;  the  earth  also,  and  all  the  works  that 
are  therein,  shall  be  burnt  up."  Then  "  time 
shall  be  no  longer."  But  O  delightful  assu- 
rance !  we  know  that  till  then,  Jesus  will  be 
— must  be — with  his  people.  Yet  how  is  the 
assurance  to  be  understood  1  How  can  he  be 
with  them  alway,  even  to  the  end  of  the 
world  ]  O,  say  they  who  only  counsel  to  cast 
him  down  from  his  excellency  ;  by  his  word, 
and  ordinances,  and  ministers.  But  he  speaks 
of  his  presence :  and  he  does  not  say,  I  shall 
be,  but  I  am  with  you.  Yet  it  could  not  be 
as  to  his  bodily  presence :  for  he  said,  "  the 
poor  ye  have  always  with  you;  but  me  ye 
i  have  not  always."  "  Now  I  am  no  more  in 
:  the  world :"  and  no  more  will  he  be  corpo- 
really in  the  world,  till  he  shall  appear  a 
second  time  without  sin  unto  salvation.  It  is 
impossible  to  explain  these  things  consistently, 
without  the  admission  of  his  divinity.  It  is 
absurd  to  suppose  that  a  mere  creature  could 
be  always  with  millions  of  persons  at  the 
same  time.  A  man,  an  angel,  cannot  be  in 
two  places  at  the  same  moment.  Yet,  even 
allowing  his  divinity,  some  distinction  is 
necessary.  His  omnipresence  is  an  essential 
attribute  by  which  he  fills  heaven  and  earth, 
and  thus  he  is  as  near  to  the  wicked  as  to  the 
righteous.  When  his  presence  is  spoken  of  in 
a  way  of  privilege,  it  must  be  distinguished 
from  a  perfection  of  his  nature,  and  refer  to 
the  agency  of  his  grace,  or  the  influence  of  his 
Spirit.  So  he  had  explained  himself  to  his 
disciples :  "  I  will  give  you  another  Comfort- 
er, that  he  may  abide  with  you  for  ever: 
even  the  Spirit  of  truth;  whom  the  world 
cannot  receive,  because  it  seeth  him  not, 
neither  knoweth  him:  but  ye  know  him;  for 
he  dwelleth  with  you,  and  shall  be  in  you." 

Let  us  realize  this  promise,  as  the  promise 
)f  One  that  cannot  lie.  And  while  it  fills  us 
with  wonder  and  admiration,  and  induces  us 


to  exclaim,  "  Will  God  in  very  deed  dwel' 
with  man  upon  the  earth  7"  let  it  induce  us 
to  seek  the  blessedness  of  a  union  with  his 
people,  saying,  We  will  go  with  you,  for  we 
have  heard  that  God  is  with  you.  And  if  we 
have  reason  to  hope  that  we  are  in  the  num- 
ber of  his  followers,  let  the  promise  establish 
our  hearts  with  regard  to  the  security  of  his 
Church,  and  the  permanency  and  success  ot 
his  cause.  Let  it  animate  us  in  every  duty. 
Let  it  be  a  source  of  consolation  in  every 
trial.  Are  we  reduced  in  circumstances'! 
deserted]  bereaved  1  looking  into  the  valley 
of  the  shadow  of  death]  Let  us  hear  him 
saying,  "  Fear  not ;  for  I  am  with  thee."  And 
may  we  be  enabled  to  answer — 

(  "  If  Thou,  my  Jesus,  still  art  nigh, 
;     Cheerful  I  live,  and  cheerful  die: 

Secure,  when  mortal  comforts  flee, 
\      To  find  ten  thousand  worlds  in  Thee." 


FEBRUARY  24. 

"  And  he  said,  It  is  the  Lord :  let  him  do  what 
seemeth  him  good." — 1  Sam.  iii.  18. 

Eli  had  many  failings ;  but  his  behaviour 
on  this  occasion  does  him  honour.  Samuel 
had  feared  to  show  him  the  vision.  But 
though  Eli  foreboded  that  it  was  against  him, 
he  adjured  the  young  Levite  to  "  hide  nothing" 
from  him.  This  was  well.  But  it  was  belter 
still  when  having  heard  "  every  whit,"  he  ex- 
claimed, "  It  is  the  Lord :  let  him  do  what 
seemeth  him  good." 

We  need  not  push  this  resignation  to  every 
extent.  Eli  considers  the  message  as  a  tem- 
poral judgment,  designed  to  degrade  his  fam- 
ily from  the  priesthood,  but  not  as  necessarily 
consigning  them  all  to  endless  perdition. 
Some  of  the  mystics  have  carried  the  princi- 
ple of  submission  so  far  as  even  to  include 
their  future  destruction ;  and  have  said,  "  If 
thou  send  me  to  hell,  I  shall  continue  to  praise 
and  love  thee."  The  thing  is  impossible.  It 
is  not  in  our  power  to  love  a  being  that  with 
out  compensation  would  make  us  miserable. 
By  the  law  of  our  nature  we  are  bound  to 
pursue  our  welfare  and  happiness:  and  our 
resignation  to  be  lost  for  ever,  if  it  were  a 
possible  feeling,  would  oppose  the  revealed 
pleasure  of  the  Almighty,  "  who  will  have 
all  men  to  be  saved,"  and  "  commands  us  to 
believe  in  the  name  of  his  Son  Jesus  Christ" 
— Neither  should  we  suppose  that  the  state 
of  Eli's  mind  at  this  time  excluded  sensibil- 
ity. A  man  of  his  tenderness  must  have  felt 
— and  he  ought  to  have  felt — and  he  could 
have  exercised  no  resignation  without  feel- 
ing. Our  Saviour  himself  said,  "  Now  is 
my  soul  troubled ;"  and  he  prayed,  "  Father, 
if  it  be  possible,  let  this  cup  pass  from  me ;'' 
and  so  may  you,  consistently  with  the  most 
perfect  submission,  if  you  can  add  as  he  did : 
"  Nevertheless,  not  my  will,  but  thine  be 
d^np  " 


FEBRUARY  25. 


81 


Bill  Eli  humbles  himself  under  the  mighty 
tand  of  God  without  murmuring  and  com- 
plaining. He  does  not  accuse  him  of  injus- 
tice or  severity,  but  meekly  accepts  the  dis- 
pensation— 1 1t  is  the  Lord :  let  him  do  what 
soemeth  him  good."  Two  things  contributed 
to  this.  First,  a  sense  of  his  guilt  He  had 
connived  at  Joe  conduct  of  his  sons,  and 
thereby  had  dishonoured  religion,  and  offend- 
ed God.  This  he  felt,  and  therefore  said, 
"  why  should  a  living  man  complain ;  a  man 
for  the  punishment  of  his  sin  ?"  "  I  will  bear 
the  indignation  of  the  Lord,  because  I  have 
sinned  against  him."  Let  the  afflicted  com- 
pare their  sufferings  with  their  guilt,  and 
they  will  see  that  they  have  no  right  to  re- 
pine :  God  has  punished  them  less  than  their 
iniquities  deserve.  Secondly,  a  recognition 
of  divine  agency.  Natural  men  live  without 
God  in  the  world.  They  do  not  perceive  and 
acknowledge  him  in  their  successes  and  com- 
forts, but  sacrifice  to  their  own  net,  and  burn 
incense  to  their  own  drag.  And  so  in  their 
disappointments  and  trials  they  exclaim,  "  It 
was  that  unfortunate  event ;  it  was  that  un- 
lucky servant ;  it  was  that  malicious  neigh- 
bour ;  it.  was  that  perfidious  friend"— But  Eli 
says  "  Tt  is  the  Lord,"  and  therefore  "  let  him 
do  whai  seemeth  him  good."  A  man  like- 
minded  with  Eli,  does  not  stop  at  second 
causes ;  or  think  only  of  instruments.  Instru- 
ments may  inflict  the  injury,  and  we  are  not 
required  to  justify  them  in  their  conduct ;  but 
they  could  have  no  power  against  us  unless 
it  were  given  them  from  above.  David  did 
not  excuse  the  malice  and  profaneness  of 
Shimei,  when  he  said,  "  Let  him  curse,  for 
the  Lord  hath  bidden  him."  But  he  saw  the 
providence  of  God  in  the  permission  and  con- 
currence of  the  event  And  is  there  an  evil 
in  the  city  and  the  Lord  hath  not  done  it? 
Does  not  he  make  darkness  as  well  as  create 
light  ?  Does  not  he  wound  as  well  as  heal  I 
And  what  can  tend  more  to  produce  submis- 
sion to  his  will  than  the  sight  of  his  hand  ? 
Therefore  David  said,  "  I  was  dumb,  I  opened 
not  my  mouth,  because  thou  didst  it." — "  It 
is  the  Lord,"  whose  power  is  almighty,  and 
who  cannot  be  resisted.  "  It  is  the  Lord," 
who  has  a  sovereign  propriety  in  us,  and  may 
flo  what  he  will  with  his  own.  "  It  is  the 
Lord,"  who  is  righteous  in  all  his  works — 
shall  not  the  Judge  of  all  the  earth  do  right  ? 
"  It  is  the  Lord,"  whose  understanding  is  in- 
finite, and  whose  wisdom  is  unerring.  "  It  is 
the  Lord,"  whose  mercy  endureth  for  ever; 
who  does  not  afflict  willingly,  nor  grieve  the 
children  of  men ;  who  loves  while  he  chas- 
.  tens,  and  chastens  because  he  loves;  who  will 
be  with  us  in  trouble,  to  sustain,  deliver,  and 
sanctify  us;  and  make  all  things  work  to- 
gether for  our  good — The  cup  which  my 
Father  giveth  me,  shall  I  not  drink  it? — 
•  I^et  him  do  what  seemeth  him  good." 
6 


FEBRUARY  25. 

u  Note  a  certain  man  of  the  servants  of  Saul  teat 
there  that  day,  detained  before  the  Lord." — 
1  Sam.  xxi.  7. 

This  fact  is  not  without  its  usefulness.  It 
shows  us  that  in  divine  worship,  we  appear 
before  God.  We  are  indeed  always  in  his 
view;  and  should  continually  impress  our 
minds  with  Hagar's  conviction,  Thou  God 
seest  me.  But  he  is  in  some  places  as  he  is 
not  in  others :  and  a  peculiar  presence  of  God 
belongs  to  the  sanctuary.  David  believed 
this ;  and  therefore,  longing  for  the  ordinances 
of  his  house,  he  exclaims,  "  When  shall  I 
come  and  appear  before  God?"  And  surely 
Christians  have  not  less  reason  than  Jews  to 
expect  the  special  presence  of  God  in  their 
assemblies.  Has  he  not  said,  "  In  all  places 
where  I  record  my  Name,  I  will  come  unto 
thee ;  and  I  will  bless  thee !"  "  For  where 
two  or  three  are  gathered  together  in  my 
Name,  there  am  I  in  the  midst  of  them?" 
The  tokens  of  his  presence  are  less  sensible 
under  the  Christian,  than  under  the  Jewish 
dispensation ;  but  they  are  no  less  real.  They 
saw  the  cloud  of  glory,  and  hoard  the  an- 
swers from  the  mercy-seat  And  we  see  the 
beauty  of  the  Lord,  and  inquire  in  his  tem- 
ple, and  hear  what  he  says  concerning  us. 
How  often  has  he  been  found  there,  in  his 
converting  power,  in  his  enlivening  grace, 
and  in  the  comforts  of  the  Holy  Ghost !  How 
often  has  he  been  known  in  his  palaces  for  a 
refuge ! 

Again.  We  see  that  persons  may  attend 
the  means  of  grace,  not  from  inclination,  but 
constraint  What  brought  Doeg  to  the  tab- 
ernacle at  this  time, — whether  it  was  to  jus- 
tify himself  from  some  uncleanness,  to  per- 
form a  vow,  or  for  any  other  purpose,  we 
cannot  determine :  but  he  would  rather  have 
been  elsewhere.  He  was  not  doing  his  own 
business,  nor  finding  his  own  pleasure  there 
— he  was  not  at  home  there — not  at  ease 
there — He  "  was  detained  before  the  Lord" 
— as  a  bird  is  detained  in  a  cage  from  the 
liberty  he  loves;  or  as  a  man  is  detained  by 
complaisance  in  a  party  he  dislikes ;  or  as  a 
traveller  is  detained  under  a  shed  from  the 
rain,  but  longing  to  be  gone.  There  is  no 
judging  of  men  fairly,  unless  you  observe 
them  when  they  act  freely.  It  is  said  of 
Peter  and  John,  that  "being  let  go,  they 
went  to  their  own  company."  Unless  he 
goes  out  of  the  world,  the  Christian  must 
mix  with  others :  but  they  are  not  his  com- 
panions :  he  is  a  companion  of  all  them  that 
fear  God;  in  them  is  all  his  delight  He 
does  business  with  others,  but  he  takes  hold 
of  the  skirt  of  him  that  is  a  Jew ;  saying,  I 
will  go  with  you,  for  I  have  heard  that  God 
is  with  you.  On  the  other  hand,  many  things 
short  of  disposition  may  detain  persons  in 


82 


FEBRUARY  26. 


their  attendance  on  the  means  of  grace,  and 
but  for  which  we  should  see  them  no  more  in 
the  house  of  God. 

Some  are  detained  by  reputation.  Though 
we  are  not  a  country  of  Christians,  we  are  a 
Christian  country ;  and  though  few  feel  the 
power,  all  comparatively  respect  the  forms  of 
godliness;  and  to  abandon  these,  would  ex- 
cite remark  and  censure,  even  among  the 
worldly  and  indifferent.  Some  also  are  in- 
fluenced by  their  connexions:  children  by 
the  authority  of  their  parents;  servants  by 
the  requisition  of  their  masters ;  husbands  by 
the  importunity  of  their  wives.  Some,  and 
this  I  fear  is  frequently  the  case  in  the  upper 
ranks,  are  attendants  for  the  sake  of  example ; 
and  to  sanction  the  thing  in  the  eyes  of  the 
common  people,  who  do  want  religion,  and 
cannot  well  be  managed  without  it  Some 
are  urged  by  the  uneasiness  of  their  minds, 
arising  from  conviction  and  fear.  They  feel 
no  concern  to  please  God,  and  have  no  desire 
to  hold  communion  with  him ;  but  they  want 
an  opiate  to  allay  the  wakefulness  of  con- 
science. Some  are  attracted  by  a  kind  of 
entertainment  which  they  find  in  the  psalmody 
of  the  place,  or  the  eloquence  of  the  preacher. 
This  was  the  case  with  Ezekiel's  hearers : 
"  Thou  art  unto  them  as  a  very  lovely  song 
of  cine  that  hath  a  pleasant  voice,  and  can 
play  well  on  an  instrument:  for  they  hear 
thy  words,  but  they  do  them  not.  If  the 
Sabbath  to  some  be  not  an  irksome  day,  it  is 
because  they  divert  it  from  its  sacred  pur- 
poses— otherwise  they  would  exclaim,  What 
a  weariness  it  is  to  serve  the  Lord  !  when 
will  the  Sabbath  be  gone  ?  Yea,  so  irksome 
are  religious  exercises  to  some,  that  they  feel 
perhaps  more  of  the  carnal  mind  that  is  en- 
mity against  God  in  their  devotions,  than  in 
any  other  engagements ;  because  they  are 
irritated  by  restraint.  • 

Let  us  bring  home  this  matter  to  ourselves. 
We  attend,  and*perhaps  have  long1  attended 
the  services  of  the  sanctuary.  But  let  us 
ask,  from  what  principle  or  motive  ?  Is  it  to 
obey  God?  Is  it  to  seek  his  face?  Is  it  to 
obtain  the  supply  of  the  Spirit  of  Jesus  Christ  ? 
A  Christian  can  say,  "  It  is  good  for  me  to 
draw  near  to  God."  "  I  have  loved  the  hab- 
itation of  thy  house."  "  A  day  in  thy  courts 
is  better  than  a  thousand."  We  have  no 
piety  unless  we  regard  religious  duties  as  re- 
ligious privileges :  and  are  able  to  say,  "  My 
meat  is  to  do  the  will  of  him  that  sent  me." 

We  are  too  prone  to  err  in  judging  of  per- 
sons by  their  presence  in  our  holy  assemblies. 
It  is  a  positive  proof  against  a  man  if  he  neg- 
lects them :  but  his  attendance  is  not  a  deci- 
sive evidence  in  his  favour.  Solomon  saw  the 
wicked  buried,  who  had  come  and  gone  from 
♦he  place  of  the  holy.  And  many  a  one,  un- 
less deprived  of  reason  and  reflection,  will,  at 
a  dying  hour,  exclaim,  "  How  have  I  hated 
instruction,  and  my  heart  despised  reproof; 


and  have  not  obeyed  tie  voice  of  my  teach- 
ers, nor  inclined  mine  ear  to  thern  that  in- 
structed me !  I  was  almost  in  all  evil  in  the 
midst  of  the  congregation  and  assembly." 
Thus  Doeg,  while  remaining  demurely  in  the 
divine  presence,  instead  of  minding  his  devo- 
tion, was  observing  the  intercourse  between 
David  and  Ahimelech,  doing,  mischief,  and 
determining  by  lies  to  achieve  murder !  Lord. 
what  is  man ! 

FEBRUARY  26. 

"  Because  thou  hast  been  my  help,  therefore  in  the 
shadow  of  thy  wings  will  I  rejoice." — Psalm 

lxiii.  7. 

Man  is  called  a  rational  creature ,  but  he 
deserves  the  character  for  the  possession  of 
reason,  rather  than  the  exercise  of  it.  He 
has  powers;  but  his  depravity  leads  to  the 
neglect  or  perversion  of  them.  Thus  he  is 
able  to  reflect,  and  to  anticipate ;  but  gov- 
erned by  things  only  present  to  his  senses,  he 
never  regards  the  past  and  the  future,  unless 
in  connexion  with  the  body  and  the  life  that 
now  is.  There  indeed  he  often  displays  a 
prudence  that  forms  a  lamentable  contrast 
with  his  indifference  and  inattention  in  the 
concerns  of  the  soul  and  eternity.  There  he 
rises  early,  sits  up  late,  compasses  sea  and 
land,  and  recalls  all  his  former  miscarriages 
or  successes  for  his  after  use  and  improve- 
ment. But  how  foolish  is  he,  and  ignorant, 
and  like  a  beast  before  God,  in  things  that 
accompany  salvation !  It  is  otherwise  with 
the  follower  of  Jesifs.  He  is  renewed  in  the 
spirit  of  his  mind.  He  regards  religion  as 
the  one  thing  needful,  and  never  imagines 
himself  prospering  unless  his  soul  prospers. 
His  reason  is  enlarged  and  directed  by  faith. 
He  thinks  for  moral  and  spiritual  purposes 
of  the  past  and  the  future — he  looks  back- 
ward with  humiliation  and  gratitude,  and 
forward  with  prayer  and  hope.  Therefore 
David  said,  "  Because  thou  hast  been  my 
help,  therefore  in  the  shadow  of  thy  wings 
will  I  rejoice."  Let  us  make  his  words  our 
own. 

Let  us  make  his  acknowledgment  our  own. 
— "  Thou  hast  been  my  help."  In  what  have 
we  not  required  his  succour,  and  in  what  have 
we  not  experienced  it?  Has  he  not  helped 
us  in  our  temporal  exigencies,  and  yet  more 
in  our  spiritual  concerns?  Has  he  not  sea- 
sonably and  constantly  helped  us  in  our  du- 
ties ?  We  have  had  much  to  do ;  our  work 
has  been  the  most  serious,  important,  and  dif- 
ficult; and  we  have  had  no  sufficiency  of 
ourselves.  But  the  Lord  we  serve  is  not  an 
Egyptian  task-master,  enjoining  us  to  make 
brick  without  straw.  His  grace  has  been 
sufficient  for  us.  His  Spirit  has  helped  our 
infirmities;  and  he  has  worked  in  us  to  will 
and  to  do  of  his  good  pleasure.  Has  he  no: 
helped  us  in  our  sufferings  ?  We  have  no* 


FEBRUARY  27. 


83 


wily  had  much  to  do,  but  also  to  bear.  Our 
personal  and  relative  trials  have  been  many 
and  various ;  and  the  bitterness  of  some  of 
them,  the  heart  only  has  known.  But  how 
true  are  the  words  of  the  sweet  Psalmist  of 
Israel ! 

"  Our  sorrows  and  our  griefs  we  pour 
Into  the  bosom  of  our  God : 
He  hears  us  in  the  mournful  hour, 
And  helps  us  bear  the  heavy  load." 

We  have  found  him  a  very  present  help  in 
trouble.  He  has  afforded  us  support,  so  that 
we  have  not  sunk  in  the  day  of  adversity, 
and  been  swallowed  up  of  over-much  sorrow. 
He  has  commanded  fbr  us  deliverances,  and 
sometimes  in  cases  in  which  we  were  trou- 
bled on  every  side,  and  could  see  no  way  of 
escape.  He  has  also  saved  us  from  the  sins  of 
the  condition ;  enabled  us  to  glorify  the  Lord 
in  the  fires ;  taught  us  to  learn  obedience  by 
the  things  we  suffer,  and  to  gather  from  our 
chastenings  the  peaceable  fruits  of  righteous- 
ness. 

Let  us  make  his  resolution  our  own — 
"  Under  the  shadow  of  thy  wings  will  I  re- 
joice." God  has  no  wings :  but  he  has  perfec- 
tions. He  has  wisdom,  power,  goodness,  and 
truth.  He  has  made  with  us  an  everlasting 
covenant.  He  has  given  us  exceeding  great 
and  precious  promises.  His  providence  per- 
formeth  all  things  for  us.  The  allusion  is  to 
a  bird.  The  hen  has  wings,  and  gathers  her 
chickens  under  them  from  harm  when  the 
hawk  hovers  near,  and  the  storm  approaches, 
and  the  night  comes  on.  The  image  seems 
low  when  applied  to  God;  for  every  figure 
falls  infinitely  short  of  his  glory.  Yet  they 
have  their  use,  and  aid  the  understanding,  the 
impression,  and  remembrance  of  divine  truth. 
And  the  wings  afford  not  only  concealment 
and  defence,  but  a  warm,  soft,  pleasing,  and 
delightful  retreat ;  and  the  feathered  mother 
loves  to  cover  her  infant  brood,  and  feel  them 
at  her  side.  So  God  saves  his  people,  and 
rejoices  over  them  with  joy,  and  rests  in  his 
love:  so  they  rejoice  under  the  shadow  of  his 
wings.  A  situation  is  nothing  unless  we 
make  use  of  it.  The  security  results  from 
our  application  of  the  advantage ;  and  David 
was  aware  of  this,  and  therefore  cries,  "I 
flee  unto  thee  to  hide  me."  Hence  says 
Solomon,  "  the  name  of  the  Lord  is  a  strong 
tower;  the  righteous  runneth  into  it  and  is 
safe."  And  by  rejoicing  under  the  shadow  of 
God's  wings,  he  can  intend  nothing  less  than 
nis  having  recourse  to  it;  but  he  includes 
much  more-^-That  he  would  repair  to  it  from 
choice,  and  realize  it  with  thankfulness,  and 
enjoy  it  with  complacency  and  exultation. 
It  is  what  he  enjoins  upon  others  when  he 
says,  "  Let  the  children  of  Zion  be  joyful  in 
their  King."  It  is  what  the  Church  resolves 
to  do  when  she  exclaims,  "  I  will  greatly  re- 
joice in  the  Lord,  my  soul  shall  be  joyful  in 
my  God ;  for  he  hath  clothed  me  with  the 


garments  of  salvation,  he  hath  covered  me 
with  the  robe  of  righteousness,  as  a  bride- 
groom decketh  himself  with  ornaments,  and 
as  a  bride  adorneth  herself  with  her  jewels." 

Let  us  make  his  reasoning  our  own ;  and 
derive,  as  he  did,  confidence  from  experience 
— "  Because  thou  hast  been  my  help,  there- 
fore under  the  shadow  of  thy  wings  will  I 
rejoice."  It  is  needless  to  observe  how  fre- 
quently this  mode  of  arguing  and  acting  is 
exemplified  in  the  Scriptures.  And  what 
can  more  naturally  tend  to  encourage  us  in 
the  Lord  our  God  than  the  proofs  we  have 
had  of  his  power,  faithfulness,  mercy,  and 
grace !  The  fisherman  is  the  more  inclined 
to  repair  to  the  place  where  he  has  been  suc- 
cessful. The  beggar  feels  no  excitement  to 
revisit  the  door  where  he  was  insulted  or  re- 
pulsed ;  but  he  hastens  to  the  house  where 
he  has  always  met  with  kindness  and  relief. 
He  may  indeed  feel  some  hesitation  arising 
from  the  thought  that  he  has  frequently  been 
there  before.  But  the  oftener  we  come,  the 
more  welcome  we  are.  The  beggar  too, 
when  after  an  absence  he  applies  again,  may 
find  a  change  in  the  benefactor  as  to  his  dis- 
position, or  even  his  ability.  But  the  Lord 
changeth  not  What  he  has  been,  he  is,  and 
will  be  for  ever.  His  hand  is  not  shortened 
that  he  cannot  save,  nor  his  ear  heavy  that 
it  cannot  hear.  And  one  of  the  designs  of 
God  in  his  kindness  towards  us  is,  not  only 
by  his  benefits  to  relieve  our  present  wants, 
but  to  excite  our  future  applications  and  em- 
bolden our  future  hope. 

If  we  have  never  addressed  God,  we  are 
authorized  to  do  it ;  but  our  encouragement 
in  our  first  approach  must  be  derived  only 
from  faith.  But  some  have  believed,  and 
have  now  the  witness  in  themselves.  They 
have  made  the  trial.  They  go  to  a  known 
God — And  they  that  know  his  Name  will  put 
their  trust  in  him.  Nothing  is  more  becoming 
a  Christian  than  a  lively  cheerful  confidence. 
And  in  order  to  maintain  and  increase  it,  we 
shall  do  well  to  consider  not  only  God's  word, 
but  his  works ;  and  to  remember  the  years  of 
the  right  hand  of  the  Most  High.  "For 
thou  hast  delivered  my  soul  from  death ;  wilt 
not  thou  deliver  my  feet  from  falling,  that  I 
may  walk  before  God  in  the  light  of  the 
living:?" 


FEBRUARY  27. 
"  Behold,  we  count  them  happy  which  endure?' 
James  v.  11. 
This  seems  a  strange  judgment;  and  w<* 
may  ask,  Who  are  they  that  draw  such  a  con- 
clusion? 

There  is  a  sense  in  which  men  in  general 
make  this  estimate.  They  commonly  admire 
those  that  suffer  well ;  and  are  struck  with 
instances  of  prudence  in  difficulties,  and  mag- 
nanimity in  dangers ;  calmness  in  a  storm, 


M 


FEBRUARY  28 


and  firmness  under  an  operation.  There  is  a 
tameness  in  the  character  of  one  who  has  al- 
ways sat  in  the  lap  of  ease  and  indulgence. 
The  most  striking  and  interesting  materials 
for  biography  are  derived  from  those  sudden 
changes  and  painful  occurrences  which  tried, 
discovered,  and  improved  the  sufferers  who 
had  to  encounter  them. 

Yea,  men,  even  natural  men,  have  often 
admired  those  who  have  endured  for  the  sake 
of  religion.  For  it  has  been  the  strange  lot 
of  many  of  God's  people  to.be  hated  and  per- 
secuted while  living,  and  to  be  praised  and 
extolled  when  dead.  Thus  the  Scribes  and 
Pharisees  painted  and  garnished  the  tombs  of 
the  prophets  their  forefathers  had  slain,  at  the 
very  time  they  wished  to  crucify  the  only  be- 
gotten Son  of  God.  And  thus  many  now  talk 
highly  of  the  noble  army  of  martyrs,  who  re- 
vile some  of  their  fellow-creatures  for  dis- 
playing a  little  of  the  same  spirit  by  which 
they  were  actuated.  Deceased  saints  are  be- 
yond our  envy.  They  are  no  longer  seen  or 
heard.  They  no  longer  reproach  us  by  their 
conversation  and  temper;  no  longer  incom- 
mode us  by  disturbing  us  when  we  wish  to 
sleep,  or  by  flashing  upon  us  truths  of  which 
we  are  willingly  ignorant. 

We  should  therefore  inquire,  not  what  we 
think  of  dead  saints,  but  how  we  feel  towards 
living  ones.  These  are  scoffed  at  by  many : 
are  they  with  us  more  excellent  than  their 
neighbours!?  Is  all  our  delight  in  them !  Are 
they  our  brethren  and  companions]  "Every 
one  that  loveth  him  that  begat,  loveth  him 
also  that  is  begotten  of  him." 

The  Apostle  however  attests  here,  not  the 
judgment  of  men,  but  of  believers.  These 
differ  widely  from  each  other  in  their  senti- 
ments with  regard  to  a  thousand  subjects — 
especially  misery  and  happiness.  Men  call 
the  proud  happy  ;  but  God  resisteth  the  proud. 
Men  bless  the  covetous,  whom  the  Lord  ab- 
horreth.  Men  are  afraid  when  one  is  made 
rich,  when  the  glory  of  his  house  is  increased ; 
but  God  tells  us  a  man's  life  consisteth  not  in 
the  abundance  of  the  things  that  he  possesseth. 
And  faith  confers  not  with  flesh  and  blood : 
it  does  not  estimate  things  by  time,  but  eter- 
nity ;  it  does  not  view  them  through  the  re- 
ports of  sense,  but  through  the  decisions  of 
unerring  wisdom ;  and  echoes  back  the  testi- 
mony of  God :  "  Blessed  are  the  poor  in  spirit 
— Blessed  are  they  that  hunger  and  thirst 
after  righteousness — Blessed  are  they  that 
mourn — If  ye  suffer  for  the  sake  of  Christ, 
happy  are  ye." 

When  we  believe  the  principle  from  which 
their  afflictions  are  sent ;  the  designs  they  are 
to  accomplish;  the  evils  they  prevent;  the 
peaceable  fruits  of  righteousness  they  yield ; 
the  far  more  exceeding  and  eternal  weight 
of  glory  they  work  out ;  and  even  the  sup- 
ports and  consolations  enjoyed  under  them : 
ve  shall   feel    little    difficulty  in   the  de- 


cision— "Happy  is  the  nvn,'  not  who 
escapes  the  rod,  but  "whorr  the  Lord  cor* 
recteth."  Therefore  despise  not  thou  the 
chastening  of  the  Lord.  Nor  faint  when 
thou  art  rebuked  of  him. 


FEBRUARY  28. 

"  Ye  have  heard  of  the  patience  of  Job." — J  amen 
v.  11. 

There  was  therefore  really  such  a  man  to 
be  heard  of;  and  the  book  that  bears  his  name 
is  therefore  not  a  parabolic  representation,  but 
a  true  history.  Ezekiel  mentions  him  more 
than  once,  with  Noah  and  Daniel.  They 
were  real  characters;  and  would  Job  have 
been  specified  with  them  had  he  been  a  ficti- 
tious one  ?  Noah  and  Daniel,  and  a  metaphor ! 
James  also  associates  him  as  an  example  with 
the  prophets,  who  were  not  imaginary,  buL 
real  beings. 

But  how  came  we  to  hear  of  this  man  at 
all,  seeing  he  lived  more  than  two  thousand 
miles  off,  and  more  than  four  thousand  years 
ago  1  "  He  was  the  greatest  man  in  the  east" 
But  his  estate  would  never  have  been  noticed, 
had  he  possessed  nothing  else :  a  man  is  no- 
thing the  more  to  God  for  the  number  of  his 
sheep,  oxen,  and  asses.  "The  Lord  takes 
pleasure  in  them  that  fear  him,  in  them  that 
hope  in  his  mercy."  But  he  was  as  good  as 
he  was  great ;  and  his  accuser  was  told  that 
he  was  "  a  perfect  and  an  upright  man."  Yet 
we  should  have  known  nothing  of  his  moral 
and  spiritual  worth  but  for  his  afflictions.  Hia 
calamities  were  his  trial,  and  his  triumph: 
these  have  filled  the  earth  with  his  renown. 
Many  names  in  the  book  of  martyrs  would 
have  perished  in  oblivion  but  for  the  sufferings 
that  raised  and  immortalized  them.  The  ser- 
vants of  God  are  never  so  remarked,  so  im- 
pressive, so  useful,  as  when  they  are  called 
forth  by  trouble  to  be  his  witnesses,  and  to 
glorify  him  in  the  fires :  and  little  do  they 
frequently  imagine  what  personal  and  relative, 
what  public  and  remote  consequences  may  re- 
sult from  their  enduring.  What  would  Joseph 
have  been,  what  would  he  have  done,  but  for 
the  persecutions  and  hardships  through  which 
he  arose  to  eminence,  influence,  and  fame? 
And  thus  you  have  heard  of  the  patience  of 
Job— 

— Not  his  insensibility.  Patience  is  not 
stoicism.  There  is  no  patienct,  in  a  stone : 
there  is  no  virtue  in  bearing  what  we  do  not 
feel.  Joh  is  never  senseless  under  his  woes. 
When  he  said,  "  My  friends  scorn  me,"  he 
adds,  "  but  mine  eye  poureth  out  tears  unto 
God."  With  what  earnestness  does  he  call 
for  commiseration !  "Pity  me,  pity  me,  O  ye 
my  friends;  for  the  hand  of  God  hath  touched 
me."  And  when  he  heard  of  all  the  evil  that 
had  come  upon  him,  "  he  rent  his  mantle,  and 
shaved  his  head,  and  fell  upon  the  ground 


MARCH  1. 


85 


and  worshipped."  You  have  heard  of  the 
patience  of  Job — 

— Not  his  impatience.  And  yet  he  cursed 
the  day  of  his  birth,  and  prayed  for  death,  and 
said,  I  lothe  it,  I  would  not  live  always.  O 
that  thou  wouldst  hide  me  in  the  grave !  There 
the  wicked  cease  from  troubling:  and  there 
the  weary  are  at  rest.  But  not  a  word  of  this 
is  here  mentioned.  No.  He  had  repented 
of  it,  and  it  had  been  forgiven  him :  and  the 
«ins  and  iniquities  of  his  people  God  remem- 
bers no  more.  No.  It  was  not  the  display 
of  his  habitual  disposition ;  but  a  partial  and 
temporary  emotion,  issuing  not  from  his  prin- 
ciples, but  against  them.  And  does  not  this 
omission  of  his  fault  by  an  Apostle  teach  us — 
That  a  man  is  to  be  judged  of  by  his  general 
character  and  conduct  ! — That  we  should  be 
peculiarly  lenient  towards  a  person  in  great 
sufferings;  when  by  the  violence  of  the  storm, 
reason  and  religion  for  a  moment  may  be  up- 
set ;  and  in  the  anarchy,  nature  involuntarily 
utters  things  which  grace  will  afterwards  be 
6ure  to  condemn  1 — Yea,  that  we  should  al- 
ways speak  of  our  brethren  with  candor  and 
kindness.  The  wicked  watch  only  for  their 
halting ;  they  would  make  them  offenders  for 
a  word ;  they  overlook  a  thousand  good  things, 
and  greedily  seize  upon  a  single  failing,  and 
magnify  this  into  a  crime — But  charity  cov- 
ereth  a  multitude  of  sins.  It  will  allow  and 
require  us  indeed  to  be  severe  towards  our- 
selves ;  but  it  will  induce  us  to  make  the  best 
of  things  in  others,  not  only  because  from  our 
infirmities  we  may  need  the  same  tenderness, 
but  that  we  may  be  followers  of  the  God  of 
all  grace.     Yes, 

You  have  heard  of  his  patience ;  and  you 
have  been  accustomed  from  your  infancy  to 
consider  him  as  the  most  patient  of  all  men. 
And  this  is  just,  if  his  patience  is  to  be  esti- 
mated, as  it  ought  to  be,  by  his  sufferings. 
Miseries  of  every  kind  fell  upon  him — and 
they  fell  upon  all  his  comforts.  They  fell 
upon  his  estate — and  deprived  him  of  all  his 
substance ;  upon  his  family — and  his  servants 
were  slain ;  and  all  his  children  were  crushed 
to  death;  and  his  wife  urged  him  to  curse 
God  and  die ;  and  his  friends  mistook  his  case 
and  reproached  him  with  hypocrisy  and  wick- 
edness ;  upon  his  body — and  he  had  no  ease 
from  pain ;  was  covered  with  sore  boils  from 
head  to  foot,  so  that  he  said,  "  I  am  made  to 
possess  months  of  vanity,  and  wearisome 
nights  are  appointed  to  me.  When  I  lie 
down,  I  say,  When  shall  I  arise,  and  the  night 
be  gone!  and  I  am  full  of  tossings  to  and  fro 
unto  the  dawning  of  the  day.  My  flesh  is 
clothed  with  worms  and  clods  of  dust ;  my 
skin  is  broken,  and,  become  loathsome."  All 
this  came  upon  him  at  once — and  it  was  all 
enhanced  by  his  previous  condition:  for  he 
had  seen  better  days :  he  had  been  indulged 
by  every  kind  and  degree  of  prosperity ;  and 
ae  presumed  he  should  "  die  in  his  nest" — 


vain  hope !  How  well  could  he  say,  "  My  com 
plaint  is  bitter:  my  stroke  is  heavier  than  my 
groaning."  "  I  was  not  in  safely — neither 
had  I  rest — neither  was  I  quiet — yet  trouble 
came."     And 

Yet "  in  all  this  Job  sinned  not,  nor  charged 
God  foolishly."  Yet  he  said,  "  the  Lord  gave, 
and  the  Lord  hath  taken  away;  blessed  be 
the  name  of  the  Lord."  Yet  he  6aid,  "  what ! 
shall  we  receive  good  at  the  Lord's  hand,  and 
shall  we  not  receive  evil  7"  Yet  he  said, 
"  though  he  slay  me,  yet  will  I  trust  in  him." 

But  by  nature  he  could  not  have  thus  en- 
dured. And  we  here  see  what  the  grace  of 
God  can  effect.  Let  us  remember  that  he  is 
called  "  the  God  of  pafceence" — and  not  only 
because  he  requires  it — but  because  he  pro- 
duces it,  sustains  it,  perfects  it.  With  him  is 
the  residue  of  the  Spirit.  Look  to  him ;  re- 
pair to  him,  ye  sufferers.  Honourhim  not  only 
by  your  application,  but  by  your  confidence. 
Despair !  You  have  hearp  of  the  patience 
of  Job. 


MARCH  1. 

"  Ephraim  shall  say,  What  have  I  to  do  any  more, 
with  idols?  I  have  heard  him,  and  observed 
him  :  I  am  like,  a  green  fir-tree.  From  me  is 
thy  fruit  fouid? — Hosea  xiv.  8. 

The  announcement  represents  Ephraim  in 
his  return  to  God :  and  God  in  his  reception 
of  Ephraim. 

In  his  return  to  God,  Ephraim  should  say, 
"  What  have  I  any  more  to  do  with  idols  1" 
The  language  owns  his  former  attachment, 
while  it  expresses  his  present  aversion  anc 
rejection — "I  have  had  too  much  to  do  with 
them.  O  how  degrading  and  painful  to  look 
back  on  years  of  folly  and  of  guilt !  Behold  I 
am  vile,  what  shall  I  answer  thee  1  I  abhor 
myself,  and  repent  in  dust  and  ashes.  O 
Lord,  other  lords  beside  thee  have  had  do- 
minion over  me ;  henceforth  by  thee  only  will 
I  make  mention  of  thy  name." 

This  was  very  proper  for  him ;  but  what 
is  this  to  us?  Are  persons  here  chargeable 
with  idolatry  even  before  conversion  1  Not  in- 
deed as  to  the  grossness  of  the  offence.  When 
we  consider  idolatry  literally,  it  would  seem 
impossible  that  a  rational  being  should  bow 
down,  not  only  to  the  sun,  moon,  and  stars, 
but  to  his  fellow-creatures,  to  animals,  to  rep- 
tiles, to  wood  and  stone,  to  the  work  of  his 
own  hands.  Yet  what  says  all  history  1— 
And  not  only  were  the  heathens  thus  besotted, 
but  the  Jews  also.  Ephraim  worshipped  the 
calves.  And  if  we  advert  to  the  refinement 
of  these  abominations,  and  pass  from  literal  to 
spiritual  idolatry,  every  man  by  nature  is  an 
idolater.  What  was  the  Fall,  but  a  defection 
from  God  ?  What  is  sin,  but  the  transfer  to  the1 
creature  of  the  regard  due  to  the  Creator  1 
And  it  matters  not  whether  the  rival  and  en- 
grosser be  a  worm,  or  an  angel.     What'  ver 


Hfi 


MARCH  2. 


we  fear  or  value  more  than  God,  i*.  to  us  an 
idol.  Thus  we  read  of  "  lovers  of  pleasure 
more  than  lovers  of  God ;"  and  of  some  "  who 
make  gold  their  hope,  and  fine  gold  their  con- 
fidence ;"  and  of  others  "  who  make  flesh 
their  arm."  God  alone  can  heal  us ;  and  yet 
we  seek  to  the  physician,  and  not  to  God. 
His  blessing  alone  maketh  rich ;  and  yet  we 
form  our  plans  without  him,  and  ascribe  our 
successes  to  our  own  skill  and  care.  He  is 
the  God  of  our  salvation ;  and  yet  we  depend 
on  our  own  worthiness  and  strength,  instead 
of  saying,  In  the  Lord  I  have  righteousness 
and  strength.  "  Little  children,"  says  John, 
"  keep  yourselves  from  idols."  We  may  make 
idols  of  our  relations,  idols  of  our  opinions, 
idols  of  our  religious  parties,  idols  of  our  min- 
isters, idols  of  the  means  of  grace — What  is 
neaven  1  A  state  in  which  God  is  all  in  all. 
What  is  the  effect  of  growing  sanctification  1 
Our  waiting  on  God  all  the  day.  What  is 
conversion  1  A  turning  away  from  the  world 
to  God,  saying,  "  Whom  have  I  in  heaven  but 
thee,  and  there  is  none  on  earth  that  I  desire 
besides  thee." — "  It  is  good  for  me  to  draw 
near  to  God" — "  What  have  I  any  more  to  do 
with  idols  T" 

And  observe  the  disposition  of  God  towards 
the  repenting  Ephraim. 

He  observes  the  workings  of  his  heart — 
"  I  have  heard  and  observed  him."  This  is  to 
be  restrained  to  the  nature  of  the  case.  It  is 
an  awful  reflection,  that  God  is  in  every 
place :  he  hears  and  observes  all  his  creatures. 
But  much  more  is  here  intended  than  mere 
observation :  it  is  observation  accompanied 
with  approbation  and  delight.  Such  a  penitent 
is  either  disregarded  or  despised  by  the  world. 
At  best  he  is  considered  as  the  subject  of  a 
weak  mind  or  a  disordered  imagination.  But 
truth  assures  us  that  he  is  now  coming  to 
himself;  that  the  angels  rejoice  over  him ; 
while  God  himself  says,  "  to  that  man  will  I 
look,  even  to  him  that  is  poor,  and  of  a  con- 
trite spirit,  and  that  trembleth  at  my  word." 
"  I  have  surely  heard  Ephraim  bemoaning 
himself  thus :  Thou  hast  chastised  me,  and  I 
was  chastised,  as  a  bullock  unaccustomed  to 
the  yoke  :  turn  thou  me,  and  I  shall  be  turn- 
ed ;  for  thou  art  the  Lord  my  God.  Is  Ephraim 
my  dear  son  !  Is  he  a  pleasant  child  1  For 
since  I  spake  against  him,  I  do  earnestly  re- 
member him  still :  therefore  my  bowels  are 
troubled  for  him ;  I  will  surely  have  mercy 
upon  him,  saith  the  Lord." 

He  presents  himself  as  his  shelter  and  re- 
freshment— "  I  am  like  a  green  fir-tree."  Is 
not  this  image  below  God  1  So  is  every  com- 
parison. Figures  taken  from  the  sublimest 
objects  in  nature  come  infinitely  short  of  his 
glory.  Yet  such  allusions  are  useful  and  ne- 
cessary. In  the  east  too,  a  fir-tree  is  far  more 
than  we  see  it  here  ;  beautiful  in  its  appear- 
ance, growing  to  a  great  height,  yielding  a 
fragrant  scent,  spreading  very  wideLy.  and  af- 


fording a  desirable  retreat  to  the  traveller. 
But  a  metaphor  must  not  be  pressed.  The 
import  of  it  is  often  purely  relative  to  some 
one  thing  rendered  valuable  by  the  present 
circumstances  of  the  individual.  Such  is  cold 
water  to  a  thirsty  soul.  Such  is  a  cloud  in 
harvest  The  simple  idea  here  is  shade  and 
perpetual  verdure :  the  fir-tree  being  an  ever- 
green, the  same  in  summer  and  winter — Thus 
God  is  the  same  to  the  soul  that  trusts  in  him 
at  all  times  and  in  all  conditions :  and  if  we 
would  be  raised  above  the  influence  of  fear 
and  trouble,  we  must  sit  beneath  the  shadow 
of  the  Almighty,  and  realize  his  perfections, 
presence,  promises,  and  providence  as  un- 
changeably concerned  for  our  welfare.  Crea- 
tures may  all  fail  us ;  but  He  is  the  same. 
"  My  salvation  shall  be  for  ever,  and  my  right- 
eousness shall  not  be  abolished." 

He  engages  to  furnish  fertility — "  From 
me  is  thy  fruit  found."  This  supplies  a  de- 
ficiency in  the  former  image.  A  fir-tree, 
though  always  green  and  affording  shade,  yet 
yields  no  fruit :  but  the  Lord  affords  repast  as 
well  as  repose.  These  are  united  in  the  ac- 
knowledgment of  the  Church  :  "  I  sat  down 
under  his  shadow  with  great  delight,  and  his 
fruit  was  sweet  to  my  taste."  This  fruit  is  to 
be  taken  two  ways.  First,  for  the  fruit  they 
enjoy.  What  is  this  but  all  spiritual  blessings, 
pardon,  peace,  the  comforts  of  the  Holy  Ghost, 
the  foretastes  of  Heaven  1  This  is  the  be- 
liever's fruit,  because  he  is  the  possessor  of 
it :  but  in  me,  says  the  Lord,  it  is  found  as  the 
source  and  giver.  Let  us  seek  it  alone  in 
him.  Paradise  had  nothing  like  it.  Secondly, 
for  the  fruit  they  bear.  This  includes  their 
graces,  duties,  and  good  works.  To  these  our 
Saviour  refers  when  he  says,  "  Herein  is  my 
Father  glorified  that  ye  bear  much  fruit." 
This  is  ours  because  we  are  the  subjects  of 
it ;  but  he  is  the  author.  We  receive  the  in- 
fluences, but  he  imparts  them.  We  exercise 
the  principles,  but  he  produces  them.  We 
render  the  obedience,  but  he  inclines  and  en- 
ables us.  We  repent  and  believe,  but  the  re- 
pentance and  the  faith  are  his  gifts.  We 
work  out  our  salvation,  but  he  works  in  us  to 
will  and  to  do  of  his  good  pleasure.  They 
are  therefore  called  "the  fruit  of  the  Spirit:" 
and  "the  fruits  of  righteousness,  which  are 
by  Jesus  Christ,  to  the  glory  and  praise  of 
God" — "From  me  is  thy  fruit  found." 


MARCH  2. 

"All  the  promises  of  God  in  him  are  yea,  and  in 
him  amen,  unto  the  glory  of  God  by  us." — 2 
Cor.  i.  20. 

There  is  some  difference  between  God's 
purposes  and  promises.  Both  of  them  so  to 
speak  are  gold :  but  the  one,  gold  in  the  mint : 
the  other,  gold  in  the  mint  impressed  and  pre- 
pared for  currency  and  use.     God  could  hav» 


MAKCH  3. 


87 


iiessed  his  people  without  previously  an- 
nouncing it,  and  bringing  himself  under  an 
engagement ;  but  in  this  case  his  design  could 
not  have  been  known,  believed,  expected, 
pleaded.  But  the  promises  give  rise  to  a  life 
of  faith,  and  hope,  and  patience,  and  prayer. 

Let  me  contemplate  these  promises  in  their 
relation  to  Christ — They  "  are  in  him."  All 
their  contents  are  found  in  him :  indeed  he 
himself  is  the  substance  of  the  whole.  In  the 
Covenant  of  Grace  he  is  the  Covenantee ;  and 
the  promises  of  it  are  made,  not  immediately 
with  us  but  with  him,  as  our  head  representa- 
tive and  surety.  He  performed  the  awful  con- 
dition on  which  they  were  all  founded ;  and 
has  ratified  them  by  his  own  blood.  He  is 
also  the  pledge  of  their  existence  and  accom- 
plishment They  might  seem  too  great  to  be 
believed  were  it  not  for  himself,  who  is  greater 
than  any  thing  God  has  promised.  But  he  has 
been  given  ;  and  "  he  that  spared  not  his  own 
Son,  but  delivered  him  up  for  us  all,  how 
shall  he  not  with  him  also  freely  give  us  all 
things  V  If  the  promises  are  in  him,  the  way 
to  possess  and  enjoy  them  all  is  to  receive 
him—"  He  that  hath  the  Son  hath  life." 

Let  me  also  view  them  in  their  certainty — 
"All  the  promises  of  God  in  him  are  yea,  and 
in  him  amen."  All  the  promises  of  Satan  are 
falsehood.  Human  promises  are  not  always 
truth.  David  indeed  erred  when  he  said  in 
his  haste — all  men  are  liars ;  yet  too  com- 
monly "  men  of  low  degree  are  vanity,  and 
men  of  high  degree  are  a  lie."  But  even 
Balaam  could  say,  "  The  Lord  is  not  a  man 
that  he  should  lie ;  neither  the  son  of  man 
that  he  should  repent:  hath  he  said,  and  shall 
he  not  do  it  ]  or  hath  he  spoken,  and  shall  he 
not  make  it  good  !"  Men  fail  in  their  prom- 
ises through  forgetfulness,  or  changeableness 
of  mind,  or  inability  of  performance.  But  can 
he  forget,  whose  understanding  is  infinite] 
Can  he  change  his  purpose  who  is  in  one 
mind,  the  same  yesterday,  to-day,  and  for 
ever  ?  Can  any  thing  be  too  hard  for  the  Al- 
mighty, maker  of  heaven  and  earth  1  Let  us 
therefore  honour  God  by  our  confidence.  If 
we  have  a  word  from  him,  let  it  satisfy  us 
whatever  difficulties  oppose  the  accomplish- 
ment—these are  for  him  to  consider  who  has 
promised.  Abraham,  therefore,  having  re- 
ceived the  divine  assurance,  though  Ihere 
were  improbabilities,  and  even  natural  impos- 
sibilities in  the  way,  "  staggered  not  at  the 
promise  of  God  through  unbelief,  but  was 
strong  in  faith,  giving  glory  to  God."  Hence 

Let  me  observe  them  in  their  design — "  To 
the  glory  of  God."  God  is  glorified  in  them 
as  they  are  all  yea  and  amen :  for  nothing 
can  be  more  honourable  to  God  than  the  im- 
possibility of  impeaching  his  veracity.  He  is 
therefore  called  "the  faithful  God."  "His 
faithfulness  reacheth  unto  the  clouds;"  and 
far  beyond  them — his  "  faithfulness  is  estab- 
lished in  the  very  heavens ;"  and  the  famp  of 


it  there  draws  forth  the  acclamation,  "  Just 
and  true  are  all  thy  ways,  O  thou  King  of 
saints  !"  But  his  wisdom  and  power  also  are 
glorified  in  the  time  and  manner  of  their  ac- 
complishment. Above  all,  how  does  not  only 
the  fulfilment  but  the  donation  of  these  prom- 
ises display  the  exceeding  riches-of  his  grace ! 
For  what  but  the  most  undeserved  favour  and 
boundless  mercy  could  have  led  him  to  re- 
member us  in  our  low  estate,  and  instead  of 
threatening  us  with  destruction,  promise  us 
eternal  life  and  all  spiritual  blessings  in  hea- 
venly places  in  Christ ! 

Finally,  let  me  remark  the  instrumentality 
of  this  design — "  To  the  glory  of  God  by  us. 
By  us  as  ministers — publishing,  explaining, 
applying  them.  A  promise  is  often  like  a  box 
of  ointment  very  precious ;  but  the  fragrance 
does  not  fill  the  room  till  the  preacher  breaks 
it  Or  it  is  like  the  water  that  was  near  Ha- 
gar  which  she  saw  not,  till  the  angel  of  the 
Lord  opens  our  eyes  and  shows  us  the  well. 
By  us  believers — realizing  the  excellency  and 
efficacy  of  them  in  our  character  and  conduct 
It  is  when  these  promises  are  reduced  to  ex- 
perience ;  when  they  are  seen  cleansing  u* 
from  all  filthiness  of  flesh  and  spirit,  making 
us  partakers  of  the  divine  nature,  leading  us 
to  walk  worthy  of  the  vocation  wherewith  we 
are  called,  filling  us  with  kindness  and  be- 
nevolence, supporting  us  cheerfully  under  all 
our  trials ;  it  is  then  they  glorify  God  by  us. 

How  responsibly  should  they  feel,  and  how 
carefully  should  they  walk,  who  are  intrusted 
with  the  honour  of  God  in  his  word — which 
he  magnifies  above  all  his  Name  ! 


MARCH  3. 

"  Sirs,  what  must  I  do  to  be  saved  V 
Acts  xvi.  30. 

We  may  imagine  the  manner  in  which  the 
jailer  had  addressed  Paul  and  Silas  before, 
from  the  manner  in  which  he  treated  them  ; 
for  having  received  them  in  charge,  he  thrust 
them  into  the  inner  prison,  and  made  then- 
feet  fast  in  the  stocks,  while  their  backs  were 
bruised  and  bleeding  from  the  scourge ;  for 
their  wounds  were  not  dressed  till  some  hours 
after.  Doubtless  bad  words  and  reproachful 
names  were  added  to  the  cruelty.  But  how- 
ever he  had  insulted  them  before,  he  now  re- 
veres them  more  than  kings ;  and  calling  ior 
a  light,  he  springs  in,  and  comes  trembling, 
and  falls  down  before  them  in  the  inner  pris- 
on, and  brings  them  out,  and  cries,  "What 
must  I  do  to  be  saved  1" 

This  was  obviously  the  language  of  appre- 
hension. He  saw  he  was  in  danger  of  being 
lost.  But  how  lost?  Some  have  supposed 
that  he  refers  to  his  temporal  danger.  The 
Roman  jailer  was  made  answerable  for  his 
prisoner ;  and  if  the  prisoner  escaped,  the 
jailer  bore  the  punishment  the  prisoner  was 


88 


MARCH  3. 


doomed  to  endure  At  first  therefore  the 
keeper  was  thus  alarmed ;  for  upon  the  earth- 
quake, which  shook  the  foundations  of  the 
prison,  so  that  the  doors  were  opened,  and 
every  man's  bands  were  loosed,  he  awaked 
out  of  his  sleep,  and  drew  his  sword,  and 
would  have  killed  himself,  supposing  that  the 
prisoners  had  fled.  But  his  alarm  on  this  ac- 
count must  have  been  removed,  as  soon  as 
ever  Paul  cried  with  a  loud  voice,  "  Do  thy- 
self no  harm,  for  we  are  all  here."  And  the 
answer  given  to  his  inquiry,  shows  that  he 
did  not  refer  to  temporal  death ;  for  though 
faith  in  Christ  saved  him  from  hell,  it  would 
not  have  saved  him  from  the  penalty  of  the 
Roman  law  had  he  incurred  it. 

His  anxiety,  therefore,  regards  his  spiritual 
and  eternal  state.  It  is  in  vain  to  argue 
against  this,  and  say,  how  could  this  be,  as  it 
supposes  a  knowledge  which  this  Pagan  could 
not  possess !  For  the  heathen  generally  had 
some  sense  of  a  future  state ;  and  were  all 
their  life-time  subject  to  bondage  through 
pear  of  death.  Often  their  uneasinesses  were 
such,  that  to  obtain  something  like  peace  of 
.nind,  they  would  endure  the  greatest  priva- 
tions and  self-inflicted  tortures,  and  give  the 
fruit  of  their  body  for  the  sin  of  their  soul. 
God  indeed  has  a  witness  in  every  bosom. 
Every  man  is  a  sinner ;  his  conscience  con- 
demns him ;  he  feels  his  need  of  pardon. 
Were  he  guiltless,  he  would  be  fearless.  The 
innocent  do  not  tremble  when  they  hear  the 
trumpet  announcing  the  entrance  of  the 
Judge ;  but  only  those  who  are  to  be  tried. 
The  earthquake  had  roused  the  jailer's  dread 
of  the  power  and  anger  of  God.  Perhaps  he 
had  heard  Paul  and  Silas  singing  in  the 
stocks.  Perhaps  they  had  dropped  something 
while  he  was  misusing  them  that  had  im- 
pressed his  mind.  Perhaps  he  had  been  in- 
formed of  their  preaching ;  and  doubtless  he 
had  been  told  of  the  language  of  the  Pytho- 
ness, who  for  many  days  had  cried,  "  These 
men  are  the  servants  of  the  Most  High  God, 
which  show  unto  men  the  way  of  salvation." 
To  which  we  may  well  add,  how  soon  the 
Spirit  of  God  can  reach  the  heart,  and  enter 
the  conscience  like  a  conqueror  at  the  head 
of  an  army.  No  wonder  his  apprehension 
made  him  cry,  "  What  must  I  do  to  be  saved  1" 
It  is  a  fearful  thing  to  fall  into  the  hands  of 
;he  living  God.  If  a  man  were  any  way  ex- 
posed to  it,  we  should  think  it  impossible  that 
he  could  enjoy  a  moment's  ease  ;  or  be  capa- 
ble of  feeling  a  lighter  sorrow,  in  hazard  of 
such  a  tremendous  doom.  When  I  was 
awakened,  says  Bunyan,  nothing  so  astonished 
me  as  to  see  how  my  fellow-creatures  were 
affected  with  their  outward  troubles — I  had 
many  of  these ;  but  I  could  only  cry,  How 
snail  I  escape  the  damnation  of  hell  ] 

His  language  contains  a  desire  of  informa- 
ion.     In  such  a  state  as  this,  ignornnce  is 


dreadful,  and  perplexity  intolerable.  And  in 
vain  you  address  the  man  concerning  any 
other  subject.  Tell  me,  says  he,  how  I  can 
flee  from  the  wrath  to  come  1  How  I  can 
obtain  acceptance  with  God  ?  How  I  can  be 
renewed  in  the  spirit  of  my  mind  1  Is  there 
balm  in  Gilead,  and  a  physician  there  1  And 
what  is  the  balm  i  Who  is  that  physician  1 
He  also  dreads  imposition.  Tell  me  the  true 
state  of  my  soul.  If  there  be  hope,  announce 
it ;  but  do  not  flatter  me.  Nothing  will  now 
satisfy  the  mind  but  certainty.  And  the  man 
has  it  not  in  his  power  to  be  his  own  instruc- 
tor or  comforter.  He  distrusts  himself,  and 
suspects  every  thing  like  comfort  that  comes 
from  his  own  heart  which  has  so  often  de- 
ceived him.  Now  therefore  he  prizes  the 
means  and  the  source  of  information.  He 
reads  the  Scripture — and  for  the  purpose  for 
which  it  was  written.  He  hears  the  word — 
and  for  the  purpose  for  which  it  is  preached. 
How  beautiful  now  are  the  feet  of  him  that 
bringeth  good  tidings!  How  endeared  the 
throne  of  grace  where  the  prayer  is  heard, 
"  Thy  Spirit  is  good  ;  lead  me  into  the  land 
of  uprightness." 

Here  was  also  a  readiness  to  submit  to  the 
method  prescribed  for  his  deliverance.  Some, 
when  they  are  alarmed,  think  of  building  a 
shelter  rather  than  of  fleeing  for  refuge. 
They  indulge  in  a  legal  bias,  and  human 
reasonings ;  and  going  about  to  establish  their 
own  righteousness,  do  not  submit  themselves 
to  the  righteousness  of  God.  The  simplicity 
of  the  scheme  of  gospel  grace,  pays  no  hom- 
age to  the  idol  self;  and  the  spiritual  Naaman 
is  ready  to  turn  away  in  a  rage,  because  the 
mode  of  relief  is  not  such  as  he  "  thought." 
The  scheme  is  additionally  offensive,  because 
it  demands  the  destruction  also  of  every  sin; 
and  men  love  independence,  and  to  walk  ac- 
cording to  the  way  of  their  own  hearts.  But 
bring  a  man  into  the  state  of  the  jailer,  and 
he  will  be  willing  to  yield — willing  to  be  led. 
Tell  him  the  way,  and  he  will  walk  in  it. 
Tell  him  the  remedy,  and  he  will  submit  to 
it,  however  it  may  require  him  to  stoop,  or 
whatever  it  may  require  him  to  sacrifice.  Dr. 
Chyne  was  an  eminent  as  well  as  a  pious 
physician.  But  he  was  supposed  to  be  severe 
in  his  regimen.  When  he  had  prescribed, 
and  the  patient  began  to  object  to  the  treat- 
ment, he  would  say,  "  I  see  you  are  not  bad 
enough  for  me  yet."  Some  are  not  bad 
enough  for  Christ  yet — we  mean  in  their  own 
apprehension.  But  when  they  find  and  feel 
that  they  are  entirely  lost,  and  have  no  othei 
help  or  hope,  they  will  cordially  acquiesce  in 
his  recommendation,  however  mysterious, 
however  humbling,  however  trying.  "  If  by 
any  means  I  might  attain  unto  the  resurrec- 
tion of  the  death." 

Let  me  not  think  this  inquiry  was  proper 
for  the  jailer  only.     All  have  sinned.     And 


MARCH  4. 


89 


he  soul  that  sinneth  it  shall  die.  It  should 
Jierefore  be  the  inquiry  of  every  man.  O  my 
soul,  let  it  be  thine  ! 

What  is  the  answer ! 


MARCH  4. 

'And  they  said,  Believe  on  the  Lord  Jesus 
Christ,  and  thou  shall  be  saved." — Acts 
xvi   3J. 

They  overlook  his  injurious  treatment  of 
ihem.  They  do  not  take  advantage  of  his 
present  distress  to  insult  him,  as  the  council 
did  Judas,  who  when  he  cast  down  the  pieces 
of  silver,  confessing  he  had  sinned  and  be- 
trayed innocent  blood,  said,  "What  is  that 
to  us  ]  See  thou  to  that."  Yea,  they  hear 
with  delight  his  exclamation,  "  What  must  I 
do  to  be  saved  !"  Such  cries  as  this  are  music 
in  the  ears  of  those  who  long  to  save  souls 
from  death — "  Your  case  is  bad,  but  it  is  not 
hopeless.  You  are  guilty  and  condemned, 
and  there  is  only  one  way  of  deliverance — 
But  there  is  one.  We  have  tried  it  ourselves, 
and  have  found  it  effectual,  and  recommend 
it  to  you.  Believe  on  the  Lord  Jesus  Christ, 
and  thou  shalt  be  saved."  Here  is  the  advan- 
tage of  knowledge  and  of  experience  in  those 
who  have  to  deal  with  souls  in  spiritual  dis- 
tress. They  can  speak  readily  and  clearly ; 
and  with  confidence  and  earnestness — "Lo 
this,  we  have  searched  it ;  so  it  is ;  hear  it, 
and  know  thou  it  for  thy  good."  What  could 
the  heathen  philosophers  have  done  with  this 
question'!  Or  what  the  Scribes  and  Phari- 
sees who  sat  in  Moses'  chair  1  What  would 
a  modern  infidel  make  of  it]  How  many 
called  divines,  would  answer:  "Be  not  too 
much  distressed.  You  are  not  worse  than 
others.  All  are  frail.  God  knows  our  frame. 
He  will  not  be  severe  to  mark  what  we  do 
amiss.  Guard  against  these  gloomy  notions 
which  drive  people  to  distraction  or  despon- 
dency. Take  exercise.  Go  into  company. 
Moderately  indulge  in  the  amusements  of 
life."  Or  if  any  thing  more  religious  be  said, 
it  would  be,  "Reform  whatever  may  have 
been  vicious:  and  in  proper  time  prepare 
yourself  for  a  worthy  reception  of  the  Lord's 
Supper."  How  different  was  the  language 
of  Paul  and  Silas  !  "  Believe  on  the  Lord 
Jesus  Christ,  and  thou  shalt  be  saved." 

This  teaches  us  that  awakened  souls  are  to 
be  led  immediately  to  Christ  There  are 
some  who  are  slow  to  bring  forward  the  glad 
tidings  of  salvation,  fearing  that  such  persons 
are  not  yet  distressed  and  humbled  enough. 
But  it  is  obvious  that  a  long  process  to  pre- 
pare for  an  application  to  the  Lord  Jesus  was 
not  deemed  necessary  by  the  Apostles.  They 
presented  him  at  once :  through  this  man  is 
preached  unto  you  the  forgiveness  of  sins ; 
and  by  him  all  that  believe  are  justified.  He 
did  the  same  himself:  "Come  unto  me" — 
*  Look  unto  me."  No  other  recommendation 


can  be  available.  Every  other  direction  wiil 
turn  the  sinner  aside  from  safety  and  relief! 
All  the  peace  obtained  by  any  other  means  is 
only  a  temporary  delusion.  "  Why  should  I 
wait]  I  want  a  mediator  between  me  and 
God,  but  I  do  not  want  a  mediator  between 
me  and  Christ.  I  must  come  to  him  as  I  air- 
And  I  may  come — '  all  the  fitness  he  requireth 
is  to  feel  my  need  of  him.' " 

The  answer  shows  that  there  is  salvation 
in  the  Lord  Jesus  Christ.  It  is  a  faithful  say- 
ing, and  worthy  of  all  acceptation,  that  he 
came  into  the  world  to  save  sinners ;  and  that 
he  is  now  exalted  at  God's  own  right  hand  to 
be  a  Prince  and  a  Saviour.  With  him  is 
plenteous  redemption ;  free  deliverance  from 
the  guilt,  the  pollution,  and  the  consequences 
of  sin ;  and  for  ever — 

The  way  to  realize  this  is  believing.  "To 
him  that  worketh  not,  but  believeth  on  him 
that  justifieth  the  ungodly,  his  faith  is  counted 
to  him  for  righteousness."  Unless  we  begin 
here,  we  commence  at  the  wrong  end.  Good 
works  do  not  produce  faith,  but  faith  produces 
good  works.  If  we  see  a  fellow-creature 
wrecked  and  ready  to  sink,  the  first  thing  is 
to  get  out  the  life-boat.  It  would  be  absurd 
to  go  to  the  dying  bed  of  a  man,  and  begin  to 
admonish  him  how  he  ought  to  walk  and  to 
work — The  man  is  dying.  Send  for  the  phy- 
sician— Bring  a  remedy.  When  recovered, 
admonition  will  be  reasonable  and  needful. 
God  gave  his  only  begotten  Son,  that  whoso- 
ever believeth  in  him  should  not  perish :  and 
however  salvation  is  represented  in  the  Scrip- 
ture, we  see  faith  is  essential  to  it.  Whatever 
Christ  may  be  in  himself,  he  can  be  nothing 
to  us  without  it  He  is  indeed  the  refuge, 
but  a  refuge  cannot  secure  us  unless  it  be 
entered ;  and  it  can  only  be  entered  by  faith. 
He  is  indeed  the  bread  of  life,  but  food  can- 
not nourish  us  unless  it  be  eaten ;  and  it  can 
only  be  eaten  by  faith.  The  grand  thing 
therefore  ia  to  believe  the  record  concerning 
him ;  and  to  trust  in  his  name ;  to  rely  upon 
his  grace ;  to  apply  to  him  for  all  the  purposes 
he  is  revealed  to  accomplish ;  and  to  receive 
him  as  he  is  held  forth  to  us  in  the  gospel. 

This  course  will  not  fail.  Salvation  is  in- 
sured to  believing.  As  without  faith  we  can- 
not be  saved,  so  with  it  we  cannot  perish. 
"  Verily,  verily,  I  say  unto  you,  he  that  hear- 
eth  my  word,  and  believeth  on  him  that  sent 
me,  hath  everlasting  life,  and  shall  not  come 
into  condemnation ;  but  is  passed  from  death 
unto  life." 

If  therefore  you  feel  your  need  of  salvation, 
repair  to  him,  and  say,  "  Let  this  ruin  be  un 
der  thy  hand."  He  is  mighty  to  save.  He  is 
able  to  save  to  the  uttermost.  And  while  his 
power  enables  him  to  save,  his  goodness  in- 
clines him  to  save.  His  soul  is  the  dwelling- 
place  of  pity.  His  heart  is  made  of  tender- 
ness ;  his  bowels  melt  with  love.  And  while 
his  goodness  inclines  him  to  save,  his  promise 


90 


MARCH  5. 


ainds  him  to  save — He  cannot  deny  himself. 
He  has  said,  "  Him  that  cometh  unto  me,  I 
will  in  no  wise  cast  out." 

'  My  soul  obeys  the  Almighty  call, 

And  runs  to  this  relief; 
I  would  believe  thy  promise,  Lord  ; 
O  help  mine  unbelief." 


MARCH  5. 

u  And  Ekron  as  a  Jebusite." — Zech.  ix.  7. 

The  prophecy  in  which  these  words  are 
found  shows,  that  God  in  judgment  remem- 
bers mercy ;  and  can  punish  her  enemies 
without  injuring  the  Church ;  and  can  even 
increase  her  welfare  by  means  of  it.  Deso- 
lations were  coming  upon  the  Syrians,  and 
Tyrians,  and  Philistines ;  but  a  remnant  should 
be  saved  and  converted,  so  as  to  become  the 
worshippers  and  people  of  the  God  of  Israel ! 
This  is  exemplified  in  the  latter  of  these 
powers :  "  I  will  cut  off  the  pride  of  the 
Philistines :  and  I  will  take  away  the  blood 
out  of  his  mouth,  and  his  abominations  from 
between  his  teeth :  but  he  that  remaineth, 
even  he,  shall  be  for  our  God,  and  he  shall  be 
as  a  governor  in  Judah,  and  Ekron  as  a  Jebu- 
site." The  Philistines  were  the  most  constant 
and  implacable  of  all  the  adversaries  of  the 
Jews.  Ekron  was  one  of  their  greatest  capi- 
tals. It  was  the  residence  of  Beelzebub  the 
chief  of  the  devils;  and  is  put  by  the  poets 
for  hell  itself.  Jebus  is  the  old  name  for  Je- 
rusalem. Hence  we  read  that  "David  and 
all  Israel  went  to  Jerusalem,  which  is  Jebus ; 
where  the  Jebusites  were,  the  inhabitants  of 
the  land."  The  meaning  of  the  words  there- 
fore is,  that  the  inhabitants  of  Ekron  should 
become  as  the  denizen  of  Jerusalem ;  no 
longer  an  enemy,  or  a  stranger  and  foreigner, 
but  a  fellow-citizen  with  the  saints  and  of 
the  household  of  God.  Two  remarks  arise 
from  this  promise. 

First, — It  is  a  great  thing  to  be  a  Jebusite. 
The  Apostle  speaks  of  it  as  the  highest  of  all 
privileges,  that  we  "  are  come  to  Mount  Zion, 
the  city  of  the  living  God,  and  to  the  heavenly 
Jerusalem;"  and  that  "Jerusalem,  which  is 
above,  and  which  is  free,  is  the  mother  of  us 
all."  Of  this  city  of  our  God,  glorious  things 
are  spoken,  and  they  are  not  vain  words. 
What  a  governor  have  these  citizens !  He  is 
fairer  than  the  children  of  men;  he  is  the 
king  of  glory.  What  a  charter  have  they! 
What  can  equal  their  defence  and  safety? 
What  can  equal  their  liberty'?  What  their 
commerce  and  wealth  ?  What  their  happi- 
ness? Their  peace  passeth  all  understanding 
— Their  joy  is  unspeakable  and  full  of  glory — 
''  as  well  the  singers,  as  the  players  on  instru- 
ments shall  be  there :  all  my  springs  are  in 
thee." 

Secondly, — Jebusites  may  be  dwived  from 
Ekron ites.  Here  we  have  the  evidence  of 
&ct  The  thing  has  been  done;  and  the  most  | 


unlikely  characters  have  furnished  pious  con 
verts.  We  can  make  an  appeal  to  Manasseh 
who  had  sinned  away  all  the  effects  of  a  godly 
education,  and  had  become  the  most  daring 
idolater ;  and  such  a  murderer,  that  he  made 
the  streets  of  Jerusalem  to  run  down  with 
innocent  blood — yet  he,  even  he,  sought  and 
found  the  Lord  God  of  his  fathers.  "W  e  could 
appeal  to  the  dying  thief,  blaspheming  with 
his  companion  one  moment,  and  praying  the 
next,  "  Lord,  remember  me  when  thou  comest 
into  thy  kingdom."  We  could  appeal  to  the 
murderers  of  Jesus,  so  soon  washed  in  the 
blood  which  they  themselves  had  shed.  What 
could  surpass  the  guilt  and  depravity  of  the 
Corinthians?  Yet  they  were  washed,  they 
were  justified,  they  were  sanctified  in  the 
name  of  the  Lord  Jesus,  and  by  the  Spirit  of 
our  God.  And  what  says  Paul  of  himself? 
"  I  was  a  blasphemer,  a  persecutor,  and  inju- 
rious ;  but  I  obtained  mercy" — and  "  for  this 
cause  I  obtained  mercy,  that  in  me  first  Jesus 
Christ  should  show  forth  all  long-suffering,  as 
a  pattern  to  them  that  should  hereafter  believe 
on  him,  to  life  everlasting." 

Here,  from  what  he  has  done,  we  see  what 
he  can  do.  We  see  also  what  he  must  do ; 
for  he  has  bound  himself  by  his  word.  And 
who  are  the  heirs  of  promise?  From  whence 
are  they  to  be  brought ;  and  from  what  mate- 
rials are  the  subjects  of  his  grace  to  be  formed 7 
"  Princes  shall  come  out  of  Egypt"  "  Ethio- 
pia shall  soon  stretch  out  her  hands  unto 
God."  "  Instead  of  the  thorn  shall  come  up 
the  fir-tree,  and  instead  of  the  brier  shall  come 
up  the  myrtle-tree :  and  it  shall  be  to  the  Lord 
for  a  name,  for  an  everlasting  sign  that  shall 
not  be  cut  off."  "  The  wolf  also  shall  dwell 
with  the  lamb,  and  the  leopard  shall  lie  down 
with  the  kid."  "  The  beasts  of  the  field  shall 
honour  me,  the  dragons  and  the  owls." 

Much  of  these  announcements  is  indeed 
highly  figurative,  but  the  meaning  cannot  be 
mistaken,  and  the  truth  of  it  is  perpetually 
accomplishing.  For,  blessed  be  God,  these 
changes  are  not  imaginary  representations. 
The  pictures  are  from  real  life ;  and  the  origin- 
als are  to  be  found.  We  speak  that  we  do  1 
know,  and  testify  that  we  have  seen.  We  i 
have  seen  the  profligate  becoming  not  only 
moral  but  holy — the  proud  clothed  with  hu- 
mility— the  niggard  and  the  churl  learning 
to  be  bountiful  and  kind — the  earthly-minded 
seeking  the  things  that  are  above — the  curses 
of  the  neighbourhood  going  about  doing  good. 
Well  may  the  Author  of  all  good  say,  "  This 
people  have  /  formed  for  myself;  they  shall 
show  forth  my  praise" — What  displays,  what 
triumphs  are  they  of  the  freeness,  the  riches, 
and  the  power  of  his  grace  ! 

Let  none  despair.  However  desperate  their 
case  is  with  regard  to  their  own  resources, 
there  is  hope  in  Israel  concerning  this  thing. 
Nothing  is  too  hard  for  the  Lord. 

Neither  let  us  despond  with  regard  to  any 


MARCH  6,  7. 


91 


(/our  fellow-creatures.  We  may  be  tempted 
to  think  gome  of  them  beyond  the  possibility 
of  reclaim.  But  God  is  able  of  these  stones 
to  raise  up  children  unto  Abraham.  Let  us 
not  abandon  them,  but  persevere  in  the  use  of 
means — animated  by  prayer — and  strong  in 
the  Lord  and  in  the  power  of  his  might. 


MARCH  6. 

*  Do  not  all  go  to  one  place  ?" — Eccles.  vi.  6. 

What  place  1  There  are  four  places;  and 
a  universality  of  passengers  is  approaching 
each  of  them.  An  absolute  universality  with 
regard  to  the  two  first ;  and  a  specific  univer- 
sality with  regard  to  the  two  second. 

There  is  the  grave.  Do  not  all  go  to  this 
place  J  Yes.  "  All  go  to  one  place — all  are 
of  the  dust,  and  all  turn  to  dust  again."  No 
one  denies  this ;  and  yet  no  one  seems  to  be- 
lieve it,  at  least  with  regard  to  himself!  Who 
would  suppose  that  thousands  around  us  ever 
said,  "  I  know  that  thou  wilt  bring  me  to 
death,  and  to  the  house  appointed  for  all  liv- 
ing." What  a  proof  is  this,  that  convictions 
however  clear,  and  belief  however  firm,  may 
be  paralyzed  and  rendered  uninfluential ! 

There  is  the  judgment-seat.  Do  not  all  go 
to  this  place  1  Yes :  "  We  must  all  stand  be- 
fore the  judgment-seat  of  Christ."  The  high 
will  not  be  excused ;  the  low  will  not  be  over- 
looked. "  I  saw  the  dead,"  says  John,  "  small 
and  great,  stand  before  God ;  and  the  books 
were  opened."  And  the  Judge  himself  tells 
us,  that  "before  him  shall  be  gathered  all 
nations,  and  he  will  separate  them  one  from 
another  as  a  shepherd  divideth  his  sheep  from 
the  goats :  and  he  shall  set  the  sheep  on  his 
right  hand,  and  the  goats  on  the  left — and 
these  shall  go  away  into  everlasting  punish- 
ment, but  the  righteous  into  life  eternal." 

Now  therefore  a  separation  takes  place, 
and  what  before  applied  to  all  with  regard  to 
nature,  will  now  apply  to  all  only  with  regard 
to  character. 

There  is  hell.  Do  not  all  go  to  this  place ! 
Yes,  al!  the  wicked :  "  The  wicked  shall  be 
turned  into  hell,  with  all  the  nations  that  for- 
get God."  Their  sin  is  very  diversified ;  and 
though  all  go  astray  like  sheep,  they  turn 
every  one  to  his  own  way.  The  covetous  and 
the  cruel,  the  hypocrite  and  the  profligate, 
the  scoffer  and  the  formalist,  the  swearer  and 
the  slanderer,  are  all  in  various  directions  go- 
ing tiie  downward  road,  and  will  meet  in  the 
same  place  of  torment.  There  is  something 
inexpressibly  dreadful  in  the  thought  of  mix- 
ing with  such  society.  And  when  we  con- 
sider the  number  of  the  damned,  their  malig- 
nity, their  mutual  accusations,  their  hatred  of 
each  other,  their  freedom  from  all  the  re- 
straints which  check  the  bad  and  vile  while 
here,  their  power  to  curse  and  tear  each  other, 
under  the  empire  too  of  the  devil  and  his 


angels — who  would  not  cry,  "  Gather  not.  my 
soul  with  sinners,  nor  my  life  with  bloody 
men." 

There  is  heaven.  Do  not  all  go  to  this 
place]  Yes,  all  the  righteous — all  who  art- 
justified  by  faith,  and  renewed  in  the  spirit 
of  their  mind.  We  need  not  ask  where  this 
place  is ;  it  is  enough  to  know  that  Jesus  has 
said,  "  I  go  to  prepare  a  place  for  you,  and  if 
1  go  and  prepare  a  place  for  you,  I  will  come 
again,  and  receive  you  to  myself,  that  where 
I  am  there  ye  may  be  also."  There,  out  of 
every  period  of  time,  and  out  of  every  kindred, 
and  nation,  and  people,  and  tongue,  he  will 
gather  together  in  one,  the  children  of  God 
which  were  scattered  abroad.  Here  they  dif- 
fered in  their  outward  condition,  in  their  re- 
ligious opinions  and  usages,  and  in  the  degree 
of  their  grace ;  but  they  were  all  one  in 
Christ  Jesus,  and  now  they  are  all  one  with 
him.  Is  this  candour  and  comprehensiveness 
in  heaven  an  excellency  1  Let  us  approach  it 
as  much  as  possible;  and  as  we  are  all  going 
to  one  place,  let  us  not  fall  out  by  the  way. 
Let  us  pray,  "  Grace  be  with  all  them  that 
love  our  Lord  Jesus  Christ  in  sincerity ;'"  and 
let  us  show,  by  our  freedom  from  bigotry,  that 
our  prayer  is  not  hypocrisy  or  formality. 
Many  a  persecuting  and  many  a  censorious 
spirit  has  had  liberality  enough  upon  his  oily 
lips,  especially  at  public  meetings,  who  has 
only  scowled  hate  or  dislike  towards  his  dif- 
fering brethren  at  all  other  times.  But  the 
Master  says,  "  Out  of  thine  own  mouth  will  I 
condemn  thee,  thou  wicked  servant." 


MARCH  7. 

u  Ye  are  they  which  have  continued  with  me  in 
my  temptations.  And  I  appoint  unto  you  a 
kingdom,  as  my  Father  hath  appointed  unto 
me." — Luke  xxii.  28,  29. 

The  dying  Patriarch  said  of  Reuben,  "un- 
stable as  water,  thou  shalt  not  excel."  Sta- 
bility is  essential  to  excellency.  Without  it 
no  reputation  can  be  acquired,  no  confidence 
can  be  supported,  no  usefulness  can  be  in- 
sured. Even  obstinacy,  which  is  ignorant  re- 
solution, is  more  allied  to  excellency  than 
versatility.  You  may  build  upon  a  rock ;  but 
what  can  be  done  on  shifting  and  sliding  sand  ? 
If  a  man  be  one  thing  to-day  and  another  to- 
morrow; if  he  yields  to  every  fresh  impres- 
sion like  a  wave  of  the  sea  driven  with  the 
wind  and  tossed ;  and  is  governed  by  circum- 
stances instead  of  principles ;  he  can  never 
display  character,  for  character  is  the  effect 
and  fame  of  habit 

Nothing  recommends  a  man  more  than 
stedfastness  in  friendship,  especially  when  the 
adherence  has  to  struggle  with  difficulties. 
This  is  what  our  Lord  here  commends  in  his 
disciples — They  had  "continued  with  him  in 
his  temptations." 


92 


MARCH  8. 


If  the  enemy  ever  left  Christ,  it  was  only 
tor  "  a  season ;"  he  soon  returned  again  to  the 
assault;  and  urged  him  even  to  infidelity, 
presumption,  suicide,  and  idolatry — How  well 
is  it  said — 

"  He  knows  whi  t  sore  temptations  mean, 
For  he  hat.  fell  the  same." — 

But  our  Lord  does  not  here  refer  to  such 
temptations,  and  especially  those  he  endured 
in  the  wilderness.  In  these  his  disciples  were 
not  present — he  was  alone — of  the  people 
there  was  none  with  him.  In  the  Scripture, 
temptations  do  not  always,  nor  most  com- 
monly, signify  enticements  to  sin;  but  any 
events  that  morally  try  us  in  the  way  of  duty. 
fn  such  trials  his  disciples  continued  with  him : 
they  found  him  poor  and  despised ;  bearing 
the  contradiction  of  sinners  against  himself; 
slandered;  menaced;  and  in  danger  of  death. 
And  they  were  willing  to  share  in  the  same 
treatment.  They  denied  themselves,  and  took 
up  their  cross  and  followed  him.  They  deem- 
ed it  enough  for  the  servant  to  be  as  the  mas- 
ter, and  the  disciple  as  his  Lord. 

There  are  trials  now  to  which  they  who 
are  with  him  are  exposed.  They  are  called, 
"  the  sufferings  of  Christ ;"  "  his  reproach ;" 
and  here  his  "  temptations ;"  as  they  accom- 
pany his  cause,  and  are  endured  for  his  sake. 
They  are  not  all  of  a  painful  nature,  or  con- 
sisting in  various  degrees  of  persecution.  His 
followers  are  often  tried  in  other  ways.  There 
are  the  dangers  of  prosperity  as  wetl  as  of  ad- 
versity. The  world  has  its  allurements  as 
well  as  frowns,  and  is  more  perilous  in  its 
friendship  than  its  enmity.  There  must  be 
heresies,  that  they  who  are  of  a  contrary  part 
may  be  made  manifest.  There  will  always 
be  many  who  will  turn  again  to  folly  from 
the  holy  commandment  delivered  them,  and 
will  endeavour  to  draw  away  others.  Happy 
they,  who  while  the  Saviour  says,  "  Will  ye 
also  go  away  V  can  answer,  "  Lord,  to  whom 
shall  we  go  1  Thou  hast  the  words  of  eternal 
life."  For,  "  blessed  is  the  man  that  endureth 
temptation ;  for  when  he  is  tried,  he  shall  re- 
ceive a  crown  of  life  which  the  Lord  hath 
promised  to  them  that  love  him." 

Observe,  O  my  soul,  how  he  insures  and 
amplifies  the  privilege :  "  I  appoint  unto  you 
a  kingdom,  as  my  Father  hath  appointed  unto 
me."  The  grant  is  not  an  estate,  a  province, 
a  principality,  but  a  kingdom !  And  observe 
two  things  with  regard  to  it.  First.  See  the 
Saviour's  authority  and  dominion  :  "  /  appoint 
unto  you  a  kingdom."  The  Father  judgeth 
no  man,  but  hath  committed  all  judgment 
unto  the  Son :  and  he  has  given  him  power 
over  all  flesh,  that  he  should  ffive  eternal  life 
to  as  many  as  the  Father  hath  jriven  him. 
The  fullness  from  which  he  should  dispense 
to  the  myriads  of  the  saved  all  the  blessings 
of  grace  and  gdory,  was  the  joy  set  before 
him,  for  which  he  endured  the  cross.  It  is 
U15  fruit  of  the  travail  or'his  soul,  and  it  satis- 


fies him  ;  it  yields  infinite  delight  to  his  be- 
nevolent heart.  And  how  must  the  gift  be 
endeared  to  the  receiver  when  it  is  conferred 
by  his  own  dear  hand — 

"  The  righteous  Judge  at  that  great  day 
Shall  place  it  on  my  head." 

Secondly — he  is  not  only  the  appointer 
but  the 'model  of  the  appointment — "as  my 
Father  hath  appointed  me."  The  ground  of 
the  Father's  appointment  of  him  was  indeed 
peculiar — He  deserved  it  and  could  claim  it. 
He  fulfilled  the  high  and  awful  condition  on 
which  it  was  suspended,  his  suffering  and 
death.  The  cause  of  the  Saviour's  appoint- 
ment of  us  is  nothing  meritorious ;  it  is  mercy 
and  grace,  though  founded  in  his  own  claims. 
But  the  one  is  as  real  as  the  other ;  and  as 
certain  in  the  accomplishment;  and  termi- 
nates in  the  same  state  ;  and  as  far  as  our  na- 
ture will  allow,  we  shall  partake  of  the  same 
blessedness  and  honour  with  himself,  though 
conscious  that  we  have  not  reached  the  ele- 
vation in  the  same  way.  The  Scripture  can- 
not be  more  decisive  than  it  is — "  we  are 
quickened  together  with  Christ,  raised  up  and 
made  to  sit  with  him  in  the  heavenly  places." 
"  When  he  who  is  our  life  shall  appear,  we 
shall  also  appear  with  him  in  glory."  "  To 
him  that  overcometh  will  I  grant  to  sit  with 
me  upon  my  throne,  even  as  I  also  overcame, 
and  am  set  down  with  my  Father  upon  his 
throne."  And  herein  again  we  rejoice — as 
all  our  happiness  and  dignity  will  be  received 
from  him,  so  it  will  be  enjoyed  with  him — 
"  Where  I  am  there  shall  also  my  servants 
be" — "  We  shall  live  together  with  him  " 


MARCH  8. 

"  And  when  Rachel  saw  that  she  bare  Jucou  nu 
children,  Rachel  envied  her  sister;  and  said 
unto  Jacob,  Give  me  children,  or  else  I  die." — 
Gen.  xxx.  1. 

Here  we  see  a  little  of  the  evils  of  polyga- 
my. How  hard  is  it  to  maintain  an  equality 
of  satisfaction  where  there  are  different  claim- 
ants feeling  alike  in  their  pretensions !  Yet  if 
there,  be  a  partiality  of  regard,  either  real  or 
supposed,  what  can  be  expected  but  discord 
and  wretchedness?  How  much  more  agreea- 
bly did  Isaac  and  Rebecca  live  together,  ac- 
cording to  God's  original  appointment,  than 
poor  Jacob  with  his  two  wives !  What  could 
ever  justify  a  practice  at  war  with  morality 
and  the  happiness  of  domestic  life,  the  fountain- 
head  of  society  ] 

Observe  Rachel's  ill-humour.  Bodily 
charms  with  the  ornament  of  a  meek  and 
quiet  spirit  would  be  irresistible ;  but  a  pretty 
face  and  a  gentle  temper  are  seldom  found 
together.  Rachel  was  beautiful ;  but.  because 
she  bore  Jacob  no  children,  like  her  sister, 
"  she  envied  her."  There  is  nothing  against 
which  we  should  more  jruard  ourselves  than 


MARCH  9. 


93 


envy.  If  is  a  quality  the  most  unlovely  and 
diabolical.  Envy  is  grief,  not  at  another's 
woe  but  another's  welfare.  It  is  the  rotten- 
ness of  the  bones ;  it  is  the  bane  of  self- 
enjoyment;  it  is  quarrelling  with  God  for 
making  another  to  differ  from  us.  It  is  awful 
to  think  how  naturally  prone  we  are  to  this 
vice — "The  spirit  that  is  in  us  lusteth  to 
envy." 

See  her  intemperate  desire.  "And  she 
said  unto  Jacob,  Give  me  children  or  else  I 
die."  There  was  no  harm  in  the  wish  for 
offspring.  They  are  the  natural  privilege  of 
marriage.  And  many  have  supposed  that 
the  Jewish  wives  wished  so  much  to  be 
mothers,  as  the  promise  of  God  entailed  the 
richest  blessings  on  the  posterity  of  Abraham, 
and  because  from  his  seed  according  to  the 
flesh,  the  desire  of  all  nations  was  to  descend. 
This  probably  had  some  influence ;  but  the 
principal  thing  was  the  respect  attached  to 
fruitfulness.  In  a  more  refined  and  improved 
state  of  society,  intellectual  and  moral  quali- 
ties are  sufficient  to  obtain  distinction ;  but  in 
the  earlier  and  ruder  ages,  outward  and  cor- 
poreal attributes  are  chiefly  regarded.  In 
their  modes  of  living,  too,  children  were  an 
advantage  and  a  defence.  Hence  the  language 
of  Scripture :  "  Lo,  children  are  an  heritage 
of  the  Lord :  and  the  fruit  of  the  womb  is  his 
reward.  As  arrows  are  in  the  hand  of  a 
mighty  man ;  so  are  children  of  the  youth 
Happy  is  the  man  that  hath  his  quiver  full  of 
them;  they  shall  not  be  ashamed,  but  they 
shall  speak  with  the  enemies  in  the  gate." 
Hence  the  conception  after  barrenness  in  the 
cases  of  Sarah  and  Manoah's  wife,  and  Han- 
nah and  Elizabeth,  drew  forth  such  joy  and 
praise — But  what  could  be  so  censurable  as 
the  inordinate  language  of  Rachel — "  If  my 
wish  be  not  gratified,  I  shall  offer  violence 
to  my  life,  or  fret  myself  into  the  grave.  In 
some  way  or  other  it  will  prove  my  death." 

But  ah !  what  ignorance  of  the  future,  and 
of  her  real  welfai  e  does  she  here  betray ! 
"  Who  knoweth  what  is  good  for  a  man  in 
this  life,  all  the  days  of  his  vain  life  which 
he  spendeth  as  a  shadow  1"  How  little  was 
Lot  aware  of  the  fearful  consequences  arising 
from  the  indulgence  of  his  wish  in  the  choice 
of  the  vale  of  Sodom,  well-watered,  and  look- 
ing like  the  garden  of  the  Lord !  The  Jews 
obtained  quails  in  answer  to  their  pettish  re- 
quest ;  but  he  gave  them  their  heart's  desire, 
and  sent  leanness  into  their  souls:  while  the 
flesh  was  between  their  teeth,  the  wrath  of 
God  came  upon  them,  and  they  died  of  their 
intemperance.  They  would  have  a  king; 
and  he  showed  his  resentment  not  in  denying 
but  gratifying  them.  "  He  gave  them  a  king 
in  his  anger,  and  took  him  away  in  his  wrath." 
So  here ;  Rachel  says,  "  Give  me  children  or 
else  I  die" — and  she  died  not  in  the  failure  of 
ner  desire,  but  in  the  accomplishment  of  it, 
falling  a  victim  to  her  second  pregnancy: 


"  And  they  journeyed  from  Betnel ;  and  there 
was  but  a  little  way  to  come  to  Ephrath  :  and 
Rachel  travailed,  and  she  had  hard  labour. 
And  it  came  to  pass,  when  she  was  in  hard 
labour,  that  the  midwife  said  unto  her,  Frar 
not ;  for  thou  shalt  have  this  son  also.  And 
it  came  to  pass,  as  her  soul  was  in  departing, 
(for  she  died)  that  she  called  his  name  Ben- 
oni :  but  his  father  called  him  Benjamin. 
And  Rachel  died,  and  was  buried  in  the  way 
to  Ephrath,  which  is  Bethlehem.  And  Jacob 
set  a  pillar  upon  her  grave :  that  is  the  pillar 
of  Rachel's  grave  unto  this  day."  And 
among  other  things  engraven  upon  it  is  this 
— Let  your  desires  be  under  the  government 
of  reason  and  religion — Extort  nothing  from 
God.  As  to  spiritual  blessings  indeed  we  can- 
not be  too  importunate ;  but  with  regard  to 
temporal  we  cannot  be  too  resigned.  We 
are  allowed  to  ask  for  any  comfort  pertaining 
to  this  life,  but  we  must  ask  submissively  and 
conditionally.  We  must  implore  it  only  if  it 
be  good  for  us;  and  we  must  leave  the  deter- 
mination of  this  to  him  that  knoweth  all 
things.  This  too  is  the  surest  way  to  succeed. 
God  sees  that  while  we  are  in  a  high  fever 
of  desire  he  cannot  safely  indulge  us ;  but  he 
is  never  unwilling  to  gratify  us  when  he  can 
do  it  without  injury — For  he  "  hath  pleasure 
in  the  prosperity  of  his  people." 


MARCH  9. 

"  And  God  shall  wipe  away  all  tears  from  thnt 
eyes." — Rev.  xxi.  4. 

Unless  we  knew  something  of  the  world 
of  glory,  we  could  not  desire  it  or  prepare  for 
it  Yet  what  we  know  is  comparatively  little : 
and  it  is  rather  negative  than  positive.  In  our 
present  state,  our  liveliest  feeling  of  good  is 
the  absence  of  evil ;  and  of  pleasure  is 
the  cessation  of  pain.  And  therefore,  con- 
formably to  an  experience  well  understood  by 
every  child  of  Adam,  the  happiness  of  heaven 
is  held  forth  to  our  hopes  as  an  exemption 
from  every  kind  and  degree  of  sorrow — and 
"God  shall  wipe  away  all  tears  from  their 
eyes." 

Tears  and  sorrows  do  not  always  go  to- 
gether. Some  people  have  a  plenitude  of 
tears,  whose  emotions  are  by  no  means  deep 
and  durable.  Others  can  seldom  weep;  yet 
they  feel,  and  feel  the  more,  because  their 
grief  wants  utterance.  Persons  in  great  an- 
guish are  commonly  beyond  weeping.  This 
is  seen  in  criminals  preceding  their  execu- 
tion. 

When  it  is  said,  "  God  shall  wipe  away  all 
tears  from  their  eyes,"  it  is  taken  for  granted, 
that  the  eyes  of  his  people  are  no  strangers  to 
them  now.  Grace  does  not  exclude  the  sen- 
sibilities of  our  nature,  but  increases  as  wel* 
as  refines  them.  We  read  of  "them  that 
mourn  in  Zion."     And  it  is  said,  "thev  shal. 


ftt 


MARCH  10. 


come  with  weeping."  Religion  costs  a  Chris- 
tian a  thousand  tears  in  addition  to  those 
which  he  inherits  as  a  man — for  "  man  is  born 
to  trouble,  as  the  sparks  fly  upwards." 

Of  the  tears  they  so  frequently  shed,  we 
may  remark,  in  particular,  five  sources. 
Those  which  arise  from  secular  afflictions — 
such  as  difficulties,  perplexities,  and  failures  in 
business ;  and  changes,  reductions,  and  priva- 
tions in  outward  circumstances.  Those  which 
arise  from  social  trials — whether  sympathy  in 
sorrow,  defections  in  friendship,  or  bereave- 
ments. Those  which  arise  from  bodily  pains, 
indispositions,  and  decays.  Those  which  flow 
from  moral  imperfections,  and  which  are  the 
most  distressing  to  a  pious  mind.  And  those 
which  spring  from  the  sins  of  others ;  for 
rivers  of  tears  run  down  their  eyes,  because 
men  keep  not  God's  law. 

But  of  whatever  kind  their  tears  may  be, 
the  promise  insures  the  removal  of  them. 
The  removal  has  three  characters.  It  is 
divine — "  God  shall  wipe  away  all  tears 
from  their  eyes."  He  alone  can  do  it.  But 
he  is  all-sufficient,  and  the  God  of  all  comfort. 
Even  here,  "  when  he  giveth  quietness,  then 
who  can  make  trouble  t"  It  is  complete — 
"  God  shall  wipe  away  all  tears  from  their 
eyes" — Who  can  tell  what  will  be  the  last 
drop  of  the  briny  flood.  But  it  will  be  shed. 
And  there  shall  be  no  more  death,  neither 
sorrow,  nor  crying,  neither  shall  there  be  any 
more  pain :  for  the  former  things  are  passed 
away." 

It  is future — "  God  shall  wipe  away  all  tears 
from  their  eyes."  He  wipes  away  many  even 
now :  but  the  days  of  their  mourning  are  not 
yet  ended.  Whatever  be  their  indulgences, 
earth  will  always  be  distinguished  from 
heaven.  They  are  now  in  the  warfare ;  the 
triumph  is  to  come.  This  is  their  seed-tirne, 
and  they  sow  in  tears ;  but  they  shall  reap  in 

joy- 
Let  us  learn  our  obligation  to  the  Re- 
deemer of  sinners.  Our  tears  would  never 
have  been  wiped  away,  but  a  miserable  life 
would  have  been  followed  by  a  more  misera- 
ble eternity,  had  not  he  interposed  on  our  be- 
nalf,  and  bore  our  sins  in  his  own  body  on 
the  tree.  "  These  are  they  that  came  out  of 
great  tribulation,  and  have  washed  their 
robes,  and  made  them  white  in  the  blood 
of  the  Lamb;  therefore  are  they  before  the 
Throne—" 

Christians !  in  the  multitude  of  your 
thoughts  within  you,  let  this  comfort  delight 
your  souls.  Life  is  the  date  of  all  your  griefs. 
If  the  one  be  short,  the  other  cannot  be  long. 
Not  a  single  tear  beyond  the  grave !  Bear  up 
faith,  hope,  and  patience  a  little  longer,  and 
the  "  eye  shall  see  evil  no  more." 

What  folly  and  madness  to  resign  this 

-ispect,  and  when  the  blessedness  is  within 

reach  to  sacrifice  it  for  a  thing  of  naught ! 

Vet  are  we.  in  the  number  of  thosp  whose 


tears  will  be  thus  wiped  away  ?  It  is  certain 
that  many  are  not  heirs  of  this  promise ;  and 
therefore  whatever  be  their  present  distresses, 
they  only  feel  the  beginning  of  sorrows. 
Poor  as  their  pleasures  now  are,  they  are  the 
best — they  are  all  the  happiness — they  will 
know.  And  the  vanity  and  vexation  of  spirit 
here  will  issue  in  outer  darkness  hereafter, 
where  there  will  be  weeping  and  wailing  and 
gnashing  of  teeth — 

"  But  as  yet  there  is  a  hopei 
You  may  his  mercy  know 
Though  his  arm  be  lifted  up. 
He  still  forbears  the  blow'  - 


MARCH  10. 

■  When  the  people  of  the  land  shall  come  bejoi  e 
the  Lord  in  the  solemn  feasts,  he  that  entereth 
in  by  the  way  of  the  north  gate  to  worship  shall 
go  out  by  the  way  of  the  south  gate :  and  he 
that  entereth  by  the  way  of  the  south  gate  shall 
go  forth  by  the  way  of  the  north  gate :  he  shall 
not  return  by  the  way  of  the  gate  whereby  he 
came  in,  but  shall  go  forth  over  against  it." — 
Ezekiel  xlvi.  9. 

To  preserve  the  remembrance  of  his  mighty 
works ;  to  attach  the  people  to  the  true  re- 
ligion by  the  frequent  use  of  public  and  instruc- 
tive services  and  ceremonies ;  to  allow  them 
seasons  of  rest  and  pleasure ;  to  promote  their 
acquaintance  with  their  brethren ;  and  to  pre- 
figure good  things  to  come  under  the  dispen- 
sation of  the  Gospel ;  God  appointed  various 
"solemn  feasts"  among  the  Jews.  There 
were  more  especially  three;  the  feast  of  the 
Passover  or  of  unleavened  bread,  the  feast  of 
Pentecost  or  of  weeks,  and  the  feast  of  Tab- 
ernacles. Each  of  these  was  annual,  and  all 
the  males  were  required  to  attend  upon  them 
in  Jerusalem,  where  alone  they  could  be  cel- 
ebrated. 

In  doing  this,  they  "  came  before  the  Lord." 
For  his  dwelling-place  was  in  Zion.  There 
he  sat  between  the  cherubim,  and  communed 
with  the  worshippers  from  off  the  mercy-seat. 
Of  his  presence  there,  he  gave  not  only  real 
but  miraculous  proof,  in  the  cloud  of  glory, 
and  in  the  answers  from  the  holy  oracle. 
Though  his  manifestations  are  less  sensible, 
he  is  as  truly  present  in  the  Christian  as  in  the 
Jewish  sanctuary.  It  is  insured  by  his  promise, 
and  confirmed  by  the  holy  and  happy  experi- 
ence of  all  his  people.  Hence  they  feel  this 
to  be  the  principal  attraction  when  they  as- 
semble together  in  his  name.  They  love  the 
habitation  of  his  house,  because  it  is  the  place 
where  his  honour  dwelleth. 

But  what  means  this  law  of  the  temple  to 
regulate  the  attendants  in  their  ingress  and 
egress?  "He  that  entereth  in  by  the  north 
gate  to  worship  shall  go  out  by  the  way  of  the 
south  gate ;  and  he  that  entereth  by  the  way 
of  the  south  gate  shall  go  forth  by  the  way  of" 
the  north  gate;  he  shall  not  return  by  the 


MARCH  11. 


96 


*ay  of  the  gate  whereby  he  came  in,  but  shall 
30  forth  over  against  it" 

First,  it  was  to  prevent  confusion,  and  to 
keep  order  in  their  comings  and  goings.  God 
's  not  the  God  of  confusion,  but  of  peace.  He 
has  not  deemed  it  beneath  him  to  enjoin, 
"  Let  every  thing  be  done  decently  and  in  or- 
der." He  is  the  example  of  what  he  requires 
— order  pervades  all  his  works.  The  heavenly 
bodies  are  called  "  the  army  of  heaven,"  to 
signify  not  only  power  but  discipline ;  not 
only  multitude  but  arrangement — "  He  brings 
out  their  host  by  number,  he  calleth  them  all 
by  names."  When  Peter  went  into  the  sepul- 
chre, he  saw  "  the  linen  clothes  lie,  and  the 
napkin  that  was  about  his  head,  not  lying 
with  the  linen  clothes,  but  wrapped  together 
in  a  place  by  itself."  This  proved  how  un- 
likely it  was  that  the  body  could  have  been 
stolen  away  in  haste  and  fear,  either  by  foes 
or  friends ;  and  shows  the  presence  of  mind 
and  calmness  with  which  our  Saviour  loft  the 
tumb — but  does  it  not  also  show  that  he  did 
nothing  negligently  and  disorderly!  All 
greatness,  in  proportion  to  its  degree,  de- 
mands order.  Surely  not  only  holiness  but 
decorum  becomes  God's  house  for  ever.  How 
far  this  is  often  displayed  in  our  assemblies, 
especially  in  entering  and  departing,  we  leave 
observers  to  judge. 

Secondly,  to  express  respect  and  reverence. 
It  is  deemed  only  polite  and  becoming  for  per- 
sons in  leaving  a  room  not  to  turn  their  back 
on  the  company.  Courtiers  always  leave  the 
presence  of  the  king  with  their  faces  towards 
him — The  very  thing  God  here  requires  for 
himself.  He  "  will  be  sanctified  in  all  that 
come  nigh  him."  "  God  is  greatly  to  be  feared 
in  the  assembly  of  the  saints,  and  to  be  had 
in  reverence  of  all  them  that  are  about  him." 
The  prohibition  here  by  an  outward  and  visi- 
ble sign,  shows  the  inward  and  spiritual  obei- 
sance and  homage  his  infinite  majesty  de- 
mands and  deserves.  He  complains  of  the 
want  of  it :  "  They  have  turned  unto  me  the 
nack,  and  not  the  face :  though  I  taught  them, 
nsing  up  early  and  teaching  them,  yet  they 
nave  not  hearkened  to  receive  instruction." 
Therefore,  says  he,  to  express  their  punish- 
ment under  the  same  image  with  their  sin  : 
"  I  will  scatter  them  as  with  an  east  wind  be- 
fore the  enemy ;  I  will  show  them  the  back, 
and  not  the  face,  in  the  day  of  their  calamity." 

Thirdly — That  you  are  not  to  turn  back  in 
serving  God,  but  to  go  forward.  "  If  any  man 
draw  back,  my  soul  shall  have  no  pleasure  in 
nim."  "  But,"  says  the  Apostle,  "  we  are  not 
of  them  that  draw  back  unto  perdition,  but 
of  them  that  believe  to  the  saving  of  the  soul" 
—that  is,  who  "  continue  in  the  faith,"  "  to 
life  everlasting."  We  are  not  even  to  look 
back  ;  but  to  say,  with  Paul,  "  Forgetting  the 
things  that  are  behind,  and  reaching  forth  to 
those  that  are  before,  I  press  toward  the  mark 


for  the  prize  of  my  high  calling  of  God  in 
Christ  Jesus." 

Fourthly — That  we  never  go  out  of  God's 
house  as  we  go  in.  This  was  true  of  the 
Jews  locally,  it  is  morally  true  of  us.  As  the 
departure  of  these  worshippers  was  remote 
from  the  place  of  their  entrance,  so  we  with- 
draw from  his  ordinances  further  from  heaven 
or  hell  than  we  entered  in  ;  less  meet  for  the 
former,  or  more  prepared  for  the  latter.  Min- 
isters are  a  sweet  savour  of  Christ,  both  in 
them  that  are  saved,  and  in  them  that  perish. 
To  the  one  they  are  the  savour  of  lite  unto 
life ;  but  to  the  other  they  are  the  savour  of 
death  unto  death. 

Who  believes  this?  who  trembles  at  the 
thought  1  Who  earnestly,  constantly  prays, 
that  our  coming  together,  "may  be  for  the 
better  and  not  for  the  worse  ]" 


MARCH  11. 

"  The  rich  and  the  poor  meet  together. 
Prov.  xxii.  2. 

When  we  think  of  the  universe,  we  are 
immediately  struck  not  only  with  the  number 
of  creatures  in  it,  but  the  variety.  If  we  enter 
heaven,  instead  of  sameness  we  find  "thrones 
and  dominions,  principalities  and  powers,"  an- 
gels and  archangels.  "  There  are  also  celes- 
tial bodies  and  bodies  terrestrial :  but  the 
glory  of  the  celestial  is  one,  and  the  glory  of 
the  terrestrial  is  another.  There  is  one  glory 
of  the  sun,  and  another  glory  of  the  moon, 
and  another  glory  of  the  stars :  for  one  star 
differeth  from  another  star  in  glory."  "  All 
flesh  is  not  the  same  flesh  :  but  there  is  one 
kind  of  flesh  of  men,  another  of  beasts,  an- 
other of  fishes,  and  another  of  birds."  What 
an  amazing  diversity  is  there  in  the  human 
species !  No  two  persons  are  so  perfectly 
alike  in  voice,  form,  and  feature,  as  to  be  un- 
distinguishable  by  close  and  accurate  com- 
parison. And  yet  all  these  constitute  one  and 
the  same  kind  of  beings ;  and  the  accordances 
among  them  are  far  superior  in  number  and 
importance  to  their  inequalities.  Solomon  re- 
marks this,  and  says,  "  The  rich  and  the  poor 
meet  together." 

He  mentions,  "  the  rich  and  the  poor,"  not 
exclusively,  for  there  are  many  other  human 
distinctions;  but  specifically.  He  specifies 
these  for  two  reasons.  First,  because  "the 
rich  and  the  poor"  are  the  most  common  and 
general  division  of  mankind.  They  are  every- 
where to  be  found ;  and  comprehend  many 
more  than  any  other  discrimination.  Sec- 
ondly, because  they  are  also  the  most  influ- 
ential division.  What  is  there  the  multitude 
dread  so  much  as  penury,  or  desire  so  much 
as  affluence?  How  many  are  there  who 
would  rather  be  wicked  than  poor,  or  rich 
than  pious !     How  much  cleverer,  and  hand 


WJ 


MARCH  12. 


BOiner,  ana  even  younger  is  a  woman  with  a 
fortune  than  without  one !  How  much  more 
:  is  a  man  listened  to,  whatever  folly  drivels 
from  his  lips,  if  he  has  a  large  income !  How 
do  the  revolted  tribes  of  Israel  worship  the 
golden  calves !  But  "  the  rich  and  the  poor 
meet  together ;"  and  if  it  be  asked  how  1  and 
where  1  we  answer, 

In  their  original.  Hence  Solomon  adds, 
"  the  Lord  is  the  maker  of  them  all."  We 
ire  the  clay,  and  he  is  the  potter,  and  we  are 
all  the  work  of  his  hands.  When  Job  speaks 
of  his  man  servant,  he  therefore  asks,  "  Did 
not  he  that  made  me  in  the  womb  make  him  1 
and  did  not  one  fashion  us  in  the  womb]" 
We  have  not  only  "one  father,"  as  God  is 
the  sole  creator,  but  as  Adam  is  the  only 
founder  of  our  race.  Some  have  talked  of 
Preadamites ;  but  the  Apostle  speaks  of  "  the 
first  man  Adam  :"  and  says,  "  God  has  made 
of  one  blood  all  the  nations  of  men."  This  is 
not  a  mere  truth  but  a  useful  one.  It  renders 
us  all  intimately  related  to  each  other.  It  is 
the  cure  of  envy,  pride,  unkindness.  Wherever 
T  see  a  human  being,  I  see  a  brother. 

In  their  dependence  upon  God.  In  him  all 
live,  and  move,  and  have  their  being.  This 
is  as  true  of  the  rich  as  of  the  poor.  Yea,  the 
more  we  possess,  the  more  dependent  are  we. 

In  their  mutual  need  of  each  other.  If  the 
poor  need  the  wages  of  the  rich,  the  rich 
need  the  service  of  the  poor.  The  king  is 
served  by  the  labour  of  the  field.  "  And  the 
eye  cannot  say  unto  the  hand,  I  have  no  need 
of  thee :  nor  again  the  head  to  the  feet,  I 
have  no  need  of  you.  Nay,  much  more  those 
members  of  the  body,  which  seem  to  be  more 
feeble,  are  necessary." 

Ir;  their  fallen  condition.  They  have  turned 
every  one  to  his  own  way ;  but  all  have  gone 
astray.  All  have  sinned.  There  is  none  right- 
eous ;  no,  not  one.  All  therefore  are  guilty  be- 
fore God  :  all  are  unfit  for  his  kingdom  with- 
out being  made  new  creatures ;  and  all  are 
equally  incapable  of  recovering  themselves 
from  their  lapsed  estate. 

In  the  work  of  their  salvation.  There  is 
only  one  name  given  under  heaven  among 
men  whereby  they  must  be  saved.  All  are 
washed  in  the  same  fountain.  All  are  healed 
by  the  same  remedy.  All  are  justified  by  the 
same  blood.  All  are  renewed  by  the  same 
Spirit. 

In  the  means  and  ordinances  of  divine 
grace.  The  rich  and  the  poor  meet  together 
in  reading  the  same  Bible ;  in  kneeling  before 
the  same  Throne  of  Grace ;  in  hearing  the 
same  servants  of  the  most  high  God ;  in  sur- 
rounding the  same  table  of  the  Lord,  and  par- 
taking of  the  same  emblems  of  the  body  and 
blood  of  Christ.  In  the  holy  communion,  the 
rich  receive  no  better  broad  and  wine  than 
the  poor ;  and  as  there  is  no  preference  in  the 
■ign,  so  there  is  none  in  the  thing  signified — 
'*  ft  is  the  common  salvation." 


In  liableness  to  the  same  calamities  of  life 
Family  bereavements,  bodily  pains,  eclipses 
of  reason — how  numerous  the  ills  that  flesh 
is  heir  to ! — befall  the  high  as  well  as  the  low. 
Yea,  if  there  be  any  difference,  there  is  on 
the  side  of  the  former,  more  exposure  to  as- 
sault and  more  acuteness  in  enduring. 

In  the  sentence  of  mortality.  In  this  war 
there  is  no  discharge.  Death  is  the  way  of 
all  the  earth.  The  grave  is  the  house  ap- 
pointed for  all  living.  "There  the  wicked 
cease  from  troubling ;  and  there  the  weary 
be  at  rest.  There  the  prisoners  rest  together ; 
they  hear  not  the  voice  of  the  oppressor.  The 
small  and  great  are  there ;  and  the  servant  is 
free  from  his  master."  "All  go  unto  one 
place ;  all  are  of  the  dust,  and  all  turn  to 
dust  again." 

In  the  proceedings  of  the  last  day.  None 
are  so  little  as  to  be  overlooked  ;  none  are  so 
great  as  to  be  excused.  I  saw,  says  John,  the 
dead,  small  and  great,  stand  before  God.  We 
must  all,  says  the  Apostle,  appear  before  the 
judgment-seat  of  Christ.  Thus  the  rich  and 
the  poor  meet  together.  What  inference 
should  we  draw  from  this  fact]  Read  tho 
next  article. 


MARCH  12. 

"  The  rich  and  poor  meet  togethir. 
Proverbs  xxii.  2. 

What  is  the  inference  to  be  drawn  from 
this  fact  ]  The  subject  is  capable  of  abuse, 
and  fertile  of  improvement. 

It  would  be  foolish  to  conclude  from  it  that 
all  conditions  are  alike  in  themselves,  or  with 
regard  to  us.  As  if  a  man  was  no  more  fa- 
voured who  resided  in  a  comfortable  dwelling, 
than  one  who  had  not  where  to  lay  his  head. 
Our  Saviour  himself  said,  "  it  is  more  blessed 
to  give  than  to  receive;"  and  surely  this 
shows  at  least  one  advantage  the  possessor 
has  over  the  destitute.  We  teach  our  children 

to  say, 

"  Not  more  than  others  I  deserve, 
Yet  God  hath  given  me  more'' — 

And  are  we  not  to  be  thankful  for  the  exemp- 
tions and  indulgences  by  which  we  are  dis- 
tinguished] On  the  other  hand,  if  we  are  de- 
prived of  certain  outward  comforts,  we  are  re- 
quired to  submit  to  the  will  of  God  ;  but  the 
submission  does  not  imply  indifference  of 
mind :  yea,  the  submission  would  not  be  a 
virtue,  unless  we  were  allowed  to  value  what 
we  are  called  to  resign.  The  religion  of  the 
Bible  is  never  enthusiastical ;  it  never  de- 
mands the  sacrifice,  but  the  sanctification  of 
humanity  and  common  sense. 

But  there  is  the  inference  of  faction  as 
well  as  of  fanaticism — "  The  rich  and  poor 
meet  together" — "  Therefore  give  up  the 
ranks  of  life,  and  let  us  have  an  equality." 
A  certain  equality  if  you  please ;  that  is,  an 
equality  of  right  to  unequal  things.     Let  thp 


MARCH  13. 


U7 


»ttage  have  as  full  a  right  to  prott  ction  as 
the  mansion  ;  and  the  peasant's  cart  be  as  sa- 
cred as  the  nobleman's  carriage.  This  is  rea- 
sonable and  righteous ;  and  this  privilege  we 
enjoy  under  the  laws  of  our  wise,  just,  and 
happy  constitution.  But  it  is  far  different 
with  an  equality  of  condition  and  possession. 
Indeed  t'\e  advocates  for  this  doctrine  do  not 
plead  for  it  in  all  cases.  You  never  find  them 
zealous  to  level  up,  but  only  to  level  down. 
They  would  reduce  those  above  them,  but 
leave  unraised  those  that  are  below  them — 
Their  servants  must  remain  servants  still. 
The  absurdity  of  this  principle  is  so  great  and 
obvious,  that  it  seems  unworthy  of  being  rea- 
soned with :  otherwise  we  might  observe — 
That  such  an  equality  is  impossible  :  if  men 
were  made  equal  to-day,  they  would  be  un- 
equal to-morrow,  owing  to  the  difference  in 
their  understandings,  their  diligence,  and 
their  self-denial — That  it  is  clearly  the  will 
of  God  that  distinctions  of  rank  and  circum- 
stances should  prevail :  hence  in  his  word  he 
has  described  the  duties  of  superiors  and  of 
inferiors ;  and  commanded  us  to  render  to  all 
iheir  due — And  that  it  is  better  there  should 
be  such  distinctions,  as  thev  call  upon  men 
for  many  virtues,  the  exercise  of  which  would 
be  impossible  in  a  state  of  equality. 

Yet  it  is  desirable  that  these  distinctions 
should  not  be  excessive,  or  carried  to  their 
extremes.  The  welfare  of  the  community 
eonsists  much  in  the  various  gradations  be- 
tween the  very  rich  and  the  very  poor.  And 
surely  it  is  not  favouring  the  levelling  scheme, 
to  oppose  a  state  of  things  in  which  some 
have  every  thing  and  others  nothing.  Let 
there  be  poor  as  well  as  rich,  but  let  them 
not  only  exist  but  live ;  let  there  be  poor,  but 
let  them  have  employment  and  food  and 
clothing.  Where  this  is  not  the  case,  a  country 
has  retrograded,  something  wrong  has  en- 
tered, and  till  it  be  rectified  there  can  be  no 
solid  and  lasting  peace  or  safety. 

The  truth  should  also  lower  the  impression 
of  these  distinctions  upon  our  minds.  This 
should  be  felt,  First,  in  judging  others.  Let 
us  not  only  or  principally  regard  them  by 
outward  and  adventitious  claims,  but  by  their 
moral  and  religious  worth.  Character  is  in- 
dependent of  circumstances.  In  our  eyes  let 
a  vile  person  be  contemned,  however  rich; 
and  let  us  honour  them  that  fear  the  Lord, 
however  poor.  Yet,  says  Solomon,  the  poor 
is  despised  of  his  neighbour,  but  the  rich  hath 
many  friends.  Secondly,  in  judging  ourselves. 
Let  us  not  suppose  that  we  are  nothing  if  we 
are  poor.  A  proper  self-respect  is  as  far  from 
pride  as  it  is  from  meanness,  and  is  even  a 
source  of  duty.  If  we  are  poor,  let  us  re- 
member we  are  not  overlooked ;  that  we  are 
not  excluded  from  any  thing  essential  to  our 
happiness;  that  we  are  not  prevented  even 
from  acquiring  greatness  and  dignity.  We 
can  be  great  in  the  sight  of  the  Lord.  We 
7 


can  gam  the  unsearchable  riches  of  Chrlfet 
We  can  be  greater  conquerors  than  Alexan- 
der. We  can  appear  in  a  glory  that  will  eclipse 
the  splendour  of  Jie  universe.  The  poor 
have  the  gospel  {reached  unto  them. — Let 
us  not  imagine  we  are  every  thing  if  we  are 
rich.  There  are  many  fooiish  as  well  as 
hurtful  lusts  which  attend  wealth.  Let  us 
beware  of  them,  and  not  think  more  highly 
of  ourselves  than  we  ought  to  think.  A 
man's  life  consisteth  not  in  the  abundance  of 
the  things  which  he  possesses.  We  may  be 
rich,  and  yet  weak  and  mean  and  wicked  and 
miserable.  Let  us  not  be  proud  of  our  con- 
dition. Who  made  us  to  differ  from  others  1 
He  who  can  easily  bring  us  down :  he  whe 
will  soon  call  us  to  give  account  of  our  stew- 
ardship. Shall  we  disdain  others?  He  that 
despiseth  the  poor  reproacheth  his  Maker; 
but  he  that  hath  pity  on  the  poor  happy  is  he. 
Our  wealth  is  not  designed  for  hoarding  or 
extravagance ;  but  that  we  may  give  to  him 
that  needeth  in  all  good  things.  If  the  clouds 
be  full,  they  empty  themselves  upon  the  earth. 


MARCH  13. 

"  J  withheld  thee  from  sinning  against  me" 
Genesis  xx.  6. 

So  said  God  to  Abimelech,  the  king  of 
Gerar,  when  he  sent  to  take  Sarah,  Abraham's 
wife.  But  it  will  truly  apply  to  every  indi- 
vidual of  the  human  race,  though  not  in  the 
same  circumstances. 

All  sin  is  against  God — There  is  a  propen- 
sity in  man  to  the  commission  of  it — and 
God's  agency  is  necessary  to  restrain  us  from 
it  Some  of  our  fellow-creatures  have  gone 
great  lengths  in  iniquity;  and  have  acted 
more  like  incarnate  demons  than  human  be- 
ings. These  show  us  what  our  depraved 
nature  is  capable  of,  when  placed  in  con- 
ditions favourable  to  temptation,  and  affording 
both  opportunity  and  power.  And  yet  even 
these  have  some  restraints.  The  worst  char- 
acters that  ever  lived  never  committed  a 
thousandth  part  of  the  wickedness  they  would 
have  committed  had  they  not  been  checked 
and  hindered.  If  God  did  not  interpose  there 
would  be  no  living  in  a  state  of  society.  And 
the  interposition  of  God  is  to  be  seen  even  in 
the  laws  and  provisions  of  civil  government 
A  magistrate  is  a  terror  to  evil-doers.  The  • 
gallows,  the  prison,  the  pillory,  the  stocks, 
are  not  only  instruments  of  justice,  but  means 
of  grace;  and  while  we  lament  the  necessity, 
we  are  thankful  for  the  use  of  them. 

Various  are  the  ways  in  which  God  with- 
holds us  from  sin.  He  has  numberless  prov; 
dential  precautions.  Sickness  has  interrupter 
a  course  of  iniquity  which  health  would  have 
continued.  Worldly  losses  have  led  to  the 
abandonment  of  schemes  which  vanity  and 
pride  had  been  devising.  What  Christian 
has  not  in  some  instances  gone  astray,  and 


98 


MARCH  14. 


whose  experience  has  not  enabled  him  to  ex- 
plain the  threatening  or  rather  the  promise  : 
"  Behold,  I  will  hedge  up  thy  way  with 
thorns,  and  make  a  wall  that  she  shall  not 
find  her  paths.  And  she  shall  follow  after 
her  lovers,  but  she  shall  not  overtake  them ; 
and  she  shall  seek  them,  but  shall  not  find 
them :  then  shall  she  say,  I  will  go  and  re- 
turn to  my  first  husband ;  for  then  was  it  bet- 
ter with  me  than  now  ?"  A  thorn  in  the  flesh, 
the  messenger  of  Satan  to  buffet  him,  saved 
Paul  from  being  exalted  above  measure 
through  the  abundance  of  his  revelations. 
David  had  been  insulted  by  Nabal,  who  was 
such  a  son  of  Belial  that  no  one  could  speak 
with  him.  He  deeply  felt  the  provocation, 
and  was  upon  the  road  resolved  to  avenge 
himself.  But  Nabal  had  a  wife  who  was  as 
kind  and  prudent  as  she  was  beautiful ;  and 
upon  the  report  of  the  approaching  danger 
she  hastened  to  meet  David  with  a  present, 
and  a  soft  answer,  which  turneth  away  wrath. 
And  what  was  the  happy  result  ?  "  And  Da- 
vid said  to  Abigail,  Blessed  be  the  Lord  God 
of  Israel,  which  sent  thee  this  day  to  meet 
me :  and  blessed  be  thy  advice,  and  blessed  be 
thou,  which  hast  kept  me  this  day  from  com- 
ing to  shed  blood,  and  from  avenging  myself 
with  mine  own  hand."  How  much  evil  has 
often  been  prevented  by  a  wise  and  season- 
able reproof!  Faithful  are  the  wounds  of  a 
friend.  How  many  have  had  reason  to  bless 
God  for  a  pious  education!  How  much  do 
they  owe,  in  their  preservation  from  sinful 
courses  or  actions,  to  the  impressions  of  early 
sentiment,  the  influence  of  a  father's  exam- 
ple, the  recollection  of  a  mother's  tears,  and 
the  Scriptures  which  had  been  lodged  in 
the  memory  !  There  are  restraints  from  do- 
mestic discipline  and  devotion.  Can  a  man 
who  .says,  with  Joshua,  "As.  for  me,  and 
my  house,  we  will  serve  the  Lord,"  and 
who  performs  family  worship  every  morn- 
ing and  evening,  act  like  others  1  Does  a 
man  make  a  profession  of  religion  ?  He  is 
bound  to  avoid  things  which  others  may 
think  themselves  at  liberty  to  indulge  in. 
Is  he  a  minister  or  an  office-bearer  in  the 
Church?  What  a  safeguard  becomes  the 
reputation,  the  consistency  that  he  must  main- 
tain !  Some  persons  are  averse  to  things 
which  gender  an  increase  of  moral  obligation ; 
but  we  ought  to  value  a  state  or  a  station  in 
proportion  as  it  tends  to  rescue  us  from  sin. 
How  often  have  men  been  checked  on  the 
brink  of  evil  by  a  passage  in  some  book,  or 
by  the  address  of  the  preacher  in  a  sermon  ! 
How  does  God  withhold  men  from  sinning  by 
the  power  of  conscience !  The  advantage  of 
this  principle,  which  it  is  so  difficult  to  sub- 
due or  to  silence,  is  unspeakable.  It  operates 
in  a  thousand  instances  where  human  legis- 
lation has  no  effect  Tyrants  who  have  found 
themselves  above  law,  and  secret  transgress- 
ors who  have  trusted  in  their  concealment, 


have  yet  trembled  before  this  monitor  of  God 
within.  But  the  chief  and  the  best  way  in 
which  God  restrains  us  from  sin  is  by  the 
operation  of  his  grace.  If  a  man  has  a  thiev- 
ish inclination,  it  is  well  to  put  him  out  of  the 
way  of  temptation ;  but  this  does  not  make 
him  honest  in  design,  though  it  keeps  him 
innocent  in  conduct.  The  great  thing  is  to 
have  the  disposition  to  sin  mortified ;  and  this 
is  the  experience  of  those  who  are  renewed 
in  the  spirit  of  their  minds.  They  are  made 
to  abhor  that  which  is  evil,  and  to  cleave  to 
that  which  js  good.  Some  who  avoid  sin 
would  be  glad  to  indulge  in  it  if  their  safety 
or  advantage  would  allow  of  it.  But  how 
shall  we  who  are  dead  to  sin  live  any  longer 
therein  ?  "  Whosoever  is  born  of  God  doth 
not  commit  sin;  for  his  seed  remaineth  in 
him :  and  he  cannot  sin,  because  he  is  born 
of  God." 

We  know  not  how  much  we  owe  to  God 
for  his  preventing  and  restraining  grace ;  not 
can  we  know  while  we  are  in  this  world. 
But  we  surely  know  enough  for  two  pur- 
poses: to  make  us  candid,  and  to  make  m 
thankful.  Who  can  tell  how  far  we  shoul : 
have  resembled  those  we  now  condemn  hac 
we  been  placed  in  the  same  circumstances 
and  been  exposed  to  the  same  excitements 
or  had  God  left  us  to  ourselves  ?  "  There  goes 
John  Bradford  but  for  the  grace  of  God." 
"  Not  unto  us,  O  Lord,  not  unto  us,  but  to 
thy  name  give  glory  for  thy  mercy  and  for 
thy  truth's  sake." 


MARCH  14. 

"  I  am  glad  for  your  sakes  that  J  was  not  there, 
to  the  intent  ye  may  believe.'" — John  xi.  15. 
Here  we  see,  not  only  that  our  Saviour  is 
alive  to  the  welfare  of  his  disciples,  but  that 
there  is  nothing  he  is  so  much  concerned  to 
promote  in  them  as  their  faith.  Some  under- 
value faith ;  yea,  they  seem  to  be  afraid  of  it, 
as  if  it  were  injurious  to  holiness  and  good 
works !  But  we  here  see  our  Lord's  estima- 
tion of  it.  He  knows  that  it  is  the  source 
from  which  flow  all  the  streams  of  consola- 
tion and  obedience ;  the  tree  which  bears  all 
the  fruits  of  righteousness.  Every  thing  in 
religion  flourishes  only  as  this  prospers.  We 
are  also  reminded — that  we  are  slow  of  heart 
to  believe — and  that  faith  is  no  easy  thing. 
They  who  think  otherwise  evince  that  the) 
have  never  yet  seriously  made  the  trial 
There  is  not  a  Christian  upon  earth,  but  ir, 
the  attempt  has  often  cried  out  with  tears, 
"  Lord,  I  believe ;  help  thou  mine  unbelief." 
Even  the  Apostles,  who  had  been  so  long 
with  him  and  had  seen  his  glory,  said  untc 
the  Lord,  Increase  our  faith.  These  disciples 
had  already  believed,  or  they  would  not  have 
left  all  to  follow  him :  but  it  seems  they  did 
not  believe  sufficiently.  Faith  therefore  ad- 
mits of  degrees.     Accordingly   we  read  of 


MARCH  15. 


99 


little  faith,"  and  of  "great  faith ;"  of  those 
Jiat  are  "  weak  in  the  faith,"  and  of  those 
that  are  "  strong  in  the  faith."  We  should 
be  anxious  that  our  faith,  like  that  of  the 
Thessalonians,  should  grow  exceedingly,  be- 
coming more  and  more  clear  in  its  views,  and 
firm  in  its  reliance,  and  bold  in  its  professions, 
and  active  in  its  agency,  and  heroical  in  its 
sacrifices — unto  the  perfect  day. 

The  Saviour  can  accomplish  his  purposes 
in  a  manner  peculiarly  his  own.  "  I  am  glad 
for  your  sakes  I  was  not  there,"  to  the  intent 
ye  may  believe.  They  would  have  said,  he 
ought  to  have  been  there  and  succoured  so 
dear  an  object  All  the  friends  of  Lazarus 
would  have  supposed  that  as  soon  as  ever  he 
was  informed  of  his  affliction  he  should  have 
hastened  to  the  scene  of  distress,  and  at  least 
have  expressed  his  sympathy.  How  eagerly 
did  the  sisters  long  for  him  !  How  did  their 
hearts  bleed  over  his  delay!  How  often, 
wringing  their  hands,  did  they  look  out  of  the 
window ;  and  send  a  servant  to  look  down  the 
Galilean  way — "  Where  is  he  1  If  he 
comes  not  soon,  it  will  be  too  late" — And  now 
he  has  breathed  his  last — and  the  house  is 
filled  with  wonder,  perplexity,  and  grief 
Even  when  he  arrives  they  can  hardly  for- 
bear reflection — "  Lord,"  said  Martha,  "  if 
thou  hadst  been  here,  my  brother  had  not 
died" — Mary  also  complained  in  the  same 
way.  But  hear  him.  "  All  has  been  proper  and 
necessary.  I  know  what  I  have  done,  and  why 
I  have  done  it.  J  know  it  now,  and  you  wiil 
know  it  soon.  Then  you  will  be  glad  with  me. 
Then  you  will  see  that  it  was  far  better  that 
Lazarus  should  be  raised  from  the  dead  after 
he  had  lain  in  the  grave  four  days,  than  have 
been  only  recovered  from  a  bed  of  sickness." 

Thus  he  brings  the  blind  by  a  way  that 
they  know  not.  His  thoughts  are  as  much 
above  our  thoughts  as  the  heavens  are  higher 
than  the  earth.  Joseph's  case  at  first  seems 
very  hard;  and  many  would  have  expected 
that  the  Lord's  love  to  him  would  have  kept 
him  from  being  thrown  into  the  pit  and  sold 
into  Egypt  But  I  am  glad  it  did  not  for 
his  own  sake,  and  the  sake  of  his  father's 
house,  and  the  surrounding  countries,  and  the 
Church  of  God  in  all  ages.  What  would 
have  been  lost  by  the  prevention  of  his  calam- 
ity 1  The  God  they  served  continually  was 
able  to  save  the  three  Hebrews  from  the  fiery 
furnace.  But  I  am  glad  he  did  not — and  they 
are  glad  now — and  were  glad  after  their 
escape; — and  were  glad  even  while  they  were 
walking  loose  in  the  midst  of  the  fir%with 
the  Son  of  God.  The  same  may  be  said  of 
.  Job.  We  have  seen  the  Lord,  to  use  his  own 
language,  taking  him  by  the  neck  and  shak- 
ing him  to  pieces :  but  we  have  also  seen  the 
end  of  the  Lord,  how  that  the  Lord  is  very 
pitiful  and  of  tender  mercies.  And  with 
regard  to  ourselves — Is  it  not  well  for  us  that 
things  were  not  always  according  to  our 


mind  1  Has  he  not  often  advanced  our  wet 
fare  by  events  which  seemed  perfectly  ad- 
verse to  it?  We  were  tempted  to  charge 
him  foolishly  and  unkindly ;  yet  after  a  while 
we  perceived  how  in  the  dispensation  his  wis- 
dom and  kindness  were  peculiarly  at  work 
for  our  good.  And  what  we  know  not  now 
we  shall  know  hereafter.  Let  us  therefore, 
when  our  notions  and  his  schemes  disagree, 
distrust  our  own  judgment  and  confide  in  the 
rectitude  of  his  conduct  Let  us  not  think 
of  regulating  his  sun  by  our  dial,  but  our  dial 
by  his  sun.  Let  us  not  judge  of  his  word  by  his 
providence,  but  of  his  providence  by  his  word. 
Let  us  not  judge  of  his  heart  by  his  hand,  but 
of  his  hand  by  his  heart  Where  can  we  find 
his  heart  to  judge  by  1  In  the  promises — in  the 
cross — he  loved  us  and  gave  himself  for  us. 
Before  we  undertake  to  amend,  let  us  be 
assured  that  there  is  something  wrong ;  and 
before  we  censure,  let  us  at  least  understand. 
Who  knows  what  is  good  for  a  man  in  this 
life  1  How  liable  we  are  to  err,  from  pride,  from 
worldly-mindedness,  from  impatience,  from 
unbelief!  Let  us  judge  nothing  before  the 
time.  He  will  give  a  good  account  of  him- 
self at  last ;  and  bring  us  over  to  his  own 
mind.  But  till  we  walk  by  sight,  let  us  walk 
by  faith,  and  believe  now,  what  we  shall 
know  then — that  "  his  work  is  perfect  his 
ways  are  judgment."  "He  hath  done  all 
things  well." 


MARCH  15.  ' 

u  /  hare  set  the  Lord  always  before  me." 
Psalm  xvi.  8. 

David  could  only  set  the  Lord  before  him 
mentally,  or  as  an  object  of  contemplation ; 
for  "no  man  hath  seen  God  at  any  time." 
And  when  he  says  he  had  always  done  this, 
the  meaning  is,  not  that  he  was  always  actu- 
ally thinking  of  him.  This  would  have  been 
impossible.  Our  powers  are  limited.  We 
have  bodies,  we  have  connexions,  we  have 
callings;  and  these  demand,  a  share  and  a 
large  share  of  our  attention.  And  we  are  not 
to  be  slothful  in  business.  And  we  are  not  to 
abandon  society,  and  retire  into  cells  to  be 
always  praying  in  sight  of  a  skull  and  a  cru- 
cifix— This  is  not  to  fight  the  good  fight  of 
faith,  but  to  flee  from  the  field :  this  is  not 
serving  our  own  generation,  but  deserting  it  • 
this  is  not  letting  our  light  shine  before  men, 
but  putting  it  under  a  bushel.  Yet  it  implies 
the  prevalence  of  a  fixed  belief  of  the  being 
and  nearness  of  God — a  frequent  excitement 
of  ourselves  to  take  hold  of  God — and  the 
regular  use  of  the  means  which  jring  God  to 
remembrance,  such  as  prayer,  reading  the 
Scripture,  hearing  the  word,  and  meditation. 
By  these,  under  the  Divine  influence,  a  state 
of  mind  is  produced,  in  which  the  spirit  of 
devotion  actuates  us  even  in  the  absence  of 
its  forms,  and  we  habitually  and  easily  recur 


100 


MARCH  16. 


to  God  in  our  thoughts  wherever  we  are,  and 
however  we  are  engaged — Thus  we  can  set 
the  Lord  always  before  us.  And  there  are 
four  ways  in  which  you  should  do  this. 

First,  Set  the  Lord  always  before  you  as 
your  protector.  This  is  the  peculiar  though 
not  the  only  reference  of  David,  and  there- 
fore he  adds,  "  He  is  at  my  right  hand,  I  shall 
not  be  moved."  The  word  virtue,  which  at 
first  signified  bravery,  valour,  is  now  used  for 
all  moral  excellence  :  and  the  reason  is,  be- 
cause it  is  necessary  to  it.  You  have  no  hold 
of  a  man  who  is  destitute  of  it,  either  in 
avoiding  evil  or  doing  good.  Bunyan  there- 
fore, with  as  much  truth  as  genius,  places  all 
his  pilgrims  for  the  shining  city  under  the 
conduct  of  Greatheart  Courage  is  not  only 
necessary  for'  a  martyr:  every  Christian  is 
called  to  suffer  and  do  the  will  of  God  in  a 
thousand  cases  where  cowardice  would  fail. 
Perhaps  there  is  not  a  simpler  maxim,  or  one 
more  readily  and  universally  admitted  than 
this,  "  we  ought  to  obey  God  rather  than 
men ;"  and  yet  who  could  fully  act  upon  it 
for  a  day  together  in  a  world  like  this"  without 
moral  heroism?  Our  religious  course  is  a 
constant  warfare  ;  and  when  we  think  of  our 
ovrn  weakness,  and  the  number  and  qualities 
of  our  enemies,  we  should  tremble:  but 
trembling  unfits  for  action:  a  soldier  must 
have  courage.  How  is  firmness  and  confi- 
dence to  be  obtained  ?  Set  the  Lord  in  his 
presence  and  perfections  and  covenant-en- 
gagements always  before  you :  and  hear  him 
saying,  Fear  not,  for  I  am  with  thee — and 
out  of  weakness  you  will  he  made  strong — 
and  like  Moses,  you  will  endure  as  seeing 
him  who  is  invisible. 

Secondly,  Set  the  Lord  always  before  you 
as  your  leader.  Your  way  is  not  only  dan- 
gerous but  perplexing :  and  you  are  not  only 
weak  but  ignorant — How  much  you  need  a 
guide!  How  earnestly  did  David  pray  for  di- 
vine direction :  "  Lead  me  in  thy  Truth  and 
guide  me."  How  did  he  rejoice  in  the  pros- 
pect of  it :  "  This  God  is  our  God,  for  ever 
and  ever :  he  will  be  our  guide  even  unto 
death."  The  Jews  left  to  themselves  could 
not  have  found  their  way  in  a  large  pathless 
desert ;  but  "  the  Lord  went  before  them  by 
day  in  a  pillar  of  a  cloud,  to  lead  them  in  the 
way ;  and  by  night  in  a  pillar  of  fire,  to  give 
them  light;  to  go  by  day  or  night."  Thus 
his  goodness  met  their  necessity,  and  relieved 
them  from  all  anxiety.  This  guide  determined 
the  direction,  and  the  continuance  of  all  their 
journeyings ;  nor  ever  disappeared  till  by  a 
strange  and  varying  but  always  a  right  way, 
it  brought  them  to  a  city  of  habitation. 
Events  are  not  this  pillar  to  u?,  but  the  writ- 
ten word.  This  is  "  the  lamp  unto  our  feet, 
and  the  light  unto  our  paths  •"  to  which  we 
do  well  to  take  heed.  How  much  depends 
upon  a  wrong  step !     How  liable  are  we  to 


err !  How  often  have  we  gone  astray !  How 
much  have  we  suffered  from  our  perversenest 
or  rashness !  How  much  more  should  we 
have  suffered  had  he  dealt  with  us  according 
to  our  desert  in  not  asking  counsel  of  him! 
Let  us  not  lean  to  our  own  understanding. 
Here  is  the  commandment  with  promise ;  "  In 
all  thy  ways  acknowledge  him,  and  he  shall 
direct  thy  paths." 

Thirdly,  Set  the  Lord  always  before  you  as 
your  example.  The  advantages  of  example 
are  great ;  and  God  himself  comes  down  and 
condescends  to  go  before  us,  calling  upon  us 
to  be  holy  as  he  is  holy ;  to  forgive  as  he  for- 
gives ;  to  be  merciful  as  he  is  merciful.  We 
were  made  in  his  likeness,  and  our  renovation 
in  Christ  is  our  being  renewed  after  his  own 
image.  Our  happiness  results  from  the  per- 
fection of  our  nature ;  and  the  perfection  of 
our  nature  consists  in  its  resemblance  to  the 
divine — "  Therefore  be  ye  followers  of  God 
as  dear  children." 

Fourthly,  Set  the  Lord  always  before  you 
as  your  observer.  Nothing  escapes  his  notice. 
Ail  he  sees  he  records ;  and  all  he  records  he 
will  bring  into  judgment.  Do  we  believe 
this?  It  is  true,  whether  we  own  it  or  deny 
it,  that  he  is  about  our  path  and  our  bed,  and 
understands  our  thought  afar  off- — But  do  we 
believe  it?  Surely  faith  in  such  a  truth  must 
have  some  influence.  And  how  useful  muft 
that  influence  be !  A  heathen  philosopher  ad- 
monished his  disciples  to  imagine  that  the  eye 
of  some  illustrious  personage  was  always  up- 
on them.  What  was  the  eye  of  Plato,  or 
Cato,  to  the  eye  of  God  ?  If  while  you  were 
careless  in  company,  some  prominent  indivi- 
dual should  enter,  whose  approbation  it  would 
be  important  for  you  to  acquire,  how  would 
his  presence  regulate  your  behaviour,  and 
correct  your  speech !  What  a  stimulus  would 
it  be  to  zeal ;  what  a  check  to  sin ;  what  a 
motive  to  sincerity ;  what  a  relief  under  re- 
proach ;  what  a  solace  in  affliction ;  what  a 
duty;  what  a  privilege — to  realize  Hagar's 
conviction,  "  Thou  God  seest  me !" 


MARCH  16. 

"  Behold,  Hay  in  Sion  a  chief  corner-stone,  elect, 
■precious :  and  he  that  believe th  on  him  shall  not 
be  confounded."— \  Pet.  ii.  6. 

"  Behold,"  is  a  note  of  attention  and  won- 
der. It  shows  that  the  subject  introduced  is 
worthy  of  our  regard.  The  subject  here  is  a 
representation  of  the  importance  of  the  Sa- 
viour, and  the  advantage  his  people  derive 
from  him.  He  is  laid  in  Sion  for  a  foundation — 

"  A  chief  corner-stone."  Such  a  stone  is 
designed  to  sustain,  and  on  him  depends,  the 
salvation  of  the  whole  Church.  It  also  unites 
as  well  as  supports.  And  in  him  are  united 
deity  and  humanity,  the  Old  and  New  Tesfa- 


MARCH  16. 


101 


sent,  Jew  and  Gentile ;  we  are  all  one  in 
Christ  Jesus — 

"  Elect" — Chosen  for  the  place  and  the 
purpose.  Nothing  is  casual  in  the  common 
affairs  of  life,  much  less  in  the  restoration  of 
sinners.  All  here,  especially  as  to  the  accom- 
plisher,  is  transacted  according  to  the  deter- 
minate counsel  and  foreknowledge  of  God. 
God  knew  what  the  immensity  of  the  under- 
taking required,  and  found  it  only  in  the  Son 
of  his  love —  "  All  things  are  of  God,  who  hath 
reconciled  us  unto  himself  by  Jesus  Christ" — 

"  Precious" — Deserving  of  the  destination 
and  the  honour.  Here  is  the  difference  be- 
tween him  and  us.  He  chooses  us,  not  be- 
cause we  are  precious,  but  to  make  us  pre- 
cious ;  not  because  we  are  holy,  but  that  we 
may  be  holy :  and  if  ever  we  enter  heaven, 
it  will  be  upon  terms  of  mercy.  But  his  ap- 
pointment resulted  from  his  fitness.  He  en- 
tered heaven  upon  terms  of  merit,  pure  and 
ibsolute  merit:  and  therefore  the  angels  pro- 
claim with  a  loud  voice,  "  Worthy  is  the  Lamb 
that  was  slam  to  receive  power,  and  riches, 
and  wisdom,  and  strength,  and  honour,  and 
glory,  and  blessing."  But  if  the  word  "  pre- 
cious" is  significant  of  excellency,  it  also  im- 
ports endearment.  Hence  it  is  said,  "  Behold 
my  servant  whom  I  uphold,  mine  elect  in 
whom  my  soul  delighteth."  "  The  Father 
loveth  the  Son,  and  hath  given  all  things  into 
his  hands."  And  as  he  is  dear  to  God,  so  he 
is  dear  to  all  his  people.  "  To  them  that  be- 
lieve he  is  precious."  They  have  their  im- 
perfections and  mourn  over  them.  But  if  he 
asked  them  individually,  "  Lovest  thou  me  7" 
They  could  all  answer — 

"  Yes,  thou  art  precious  to  my  soul, 
My  transport  and  my  trust; 
Jewels,  to  thee,  are  gaudy  toys, 
And  gold  is  sordid  dust. 

"  AH  my  capacious  powers  can  boast, 
In  thee  most  richly  meet ; 
Nor  to  mine  eyes  is  light  so  dear. 
Or  frieudsbip  half  so  sweet." 

Such  is  the  foundation.  Observe  the  build- 
» :  "  He  that  buildeth  on  him."  We  might 
have  supposed  that  the  metaphor  would  have 
been  coutinued,  and  that  Peter  would  have 
said,  he  that  buildeth  on  him.  But  he  con- 
veys the  same  meaning  without  the  fiVure. 
For  as  stones,  as  long  as  they  continue  in  the 
quarry  or  remain  loose  upon  the  ground,  are 
not  actually  parts  of  the  edifice,  neither  in- 
deed can  be  till  they  are  placed  on  the  founda- 
tion ;  so  faith  and  faith  alone  connects  us  with 
Christ, and  enables  us  to  derive  benefit  from 
him.  "  For  God  so  loved  the  world,  that  he 
gave  his  only  begotten  Son,  that  whosoever 
believeth  in  him  should  not  perish,  but  have 
everlasting  life." 

Observe  the  blessedness  he  claims :  he  that 
oelieveth  on  him  "  shall  not  be  confounded." 
He  shall  not  be  like  the  foolish  man,  "  who 
ouilt  his  house  upon  the  sand ;  and  the  rain 


descended,  and  the  floods  came,  and  the  winds 
blew,  and  beat  upon  that  house ;  and  it  fell." 
An  emblem  of  those  who  hear  the  Saviour's 
sayings,  and  do  them  not ;  that  is,  of  Antino- 
mians :  and  an  emblem  of  those  who  rely 
upon  their  own  worthiness  and  works ;  that  is, 
of  self-righteous  Pharisees.  How  confou.ided 
will  these  be,  when  their  hopes  fail  them,  and 
they  are  rejected  at  the  very  door  of  heaven — 
But  when  they  "  begin  to  stand  without,  and 
to  knock  at  the  door,  saying,  Lord,  Lord,  open 
unto  us ;"  he  shall  answer,  "  I  say  I  know  you 
not  whence  ye  are."  It  is  the  emblem  also 
of  those  who  seek  happiness  in  the  world. 
They  are  sure  of  disappointment,  if  not  in  ob- 
taining their  desires,  which  is  frequently  the 
case,  yet  in  possessing  them,  and  in  the  loss 
of  them.  Not  so  the  believer.  He  is  sure  of 
gaining  what  he  seeks  after ;  the  prize  when 
enjoyed  will  exceed  all  his  hope ;  and  the 
good  part  which  he  has  chosen  shall  never  be 
taken  away  from  him. 

In  the  original  passage  from  which  the 
words  before  us  are  a  quotation,  Isaiah  says, 
"He  that  believeth  on  him  shall  not  make 
haste" — That  is,  he  shall  not  be  like  a  person 
overtaken  and  surprised  by  calamity,  and  in 
perplexed  and  tormenting  eagerness  to  escape 
Thus  it  was  with  the  world  of  the  ungodly  at 
the  deluge.  They  despised  the  warnings  ol 
Noah  while  he  was  preparing  the  means  of 
safety ;  but  when  the  torrents  began  to  fall, 
and  the  waters  to  overflow,  in  what  hurry  and 
confusion  did  they  run  to  knock  at  the  ark  ' 
How  did  they  rush  to  the  hills  and  mountains 
for  safety  !  flow  climb  the  trees,  and  cling  to 
them  in  despair,  till  they  could  retain  their 
weakened  hold  no  longer,  and  dropped  into 
the  abyss !  Into  what  haste  and  confusion  are 
the  men  of  the  world  thrown  when  those 
losses  befall  them  which  threaten  their  only 
portion.  But  the  believer  though  he  feels 
affliction  does  not  iaint  under  it,  and  his  mind 
is  kept  in  perfect  peace  being  stayed  upon 
God.  Into  what  haste  and  confusion  are  the 
wicked  thrown  when  they  apprehend  that  the 
messenger  of  death  has  laid  hold  upon  them — 
But  Simeon  says,  m  Lord,  now  lettest  thou 
thy  servant  depart  in  peace,  for  mine  eyes 
have  seen  thy  salvation."  Into  what  confu- 
sion and  horror  will  the  tribes  of  the  earth  be 
thrown  when  the  Judge  of  all  shall  appear  in 
the  clouds  of  heaven.  But  the  Christian 
shall  have  "  confidence,  and  not  be  ashamed 
before  him  at  his  coming."  Filled  with  self- 
condemnation  and  self-reproach  at  the  conse- 
quences of  tneir  vile  and  infatuated  conduct, 
in  having  sacrificed  their  eternal  all  for  what 
was  worse  than  nothing,  "  many  will  rise  to 
everlasting  shame  and  contempt" — But  Israel 
shall  be  saved  in  the  I/>rd  with  an  everlasting 
salvation ;  they  shall  not  be  ashamed  or  con- 
founded world  without  end."  O  "visit  m* 
with"  this  " salvation !" 


102 


MARCH  17. 


MARCH  17. 

Enoch  walked  with  God :  and  he  was  not ;  fin- 
God  took  him." — Genesis  v.  24. 

Took  him  from  time  to  eternity,  from  earth 
to  heaven,  from  the  world  of  the  ungodly  to 
the  innumerable  company  of  angels,  from  a 
vale  of  tears  to  fullness  of  joy :  took  him  im- 
mediately to  himself  without  dissolution — 
"  By  faith  Enoch  was  translated  that  he  should 
not  see  death;  and  was  not  found,  because 
God  had  translated  him :  for  before  his  trans- 
lation he  had  this  testimony,  that  he  pleased 
God." 

But  what  was  this  privileged  being  who  was 
saved  from  the  way  of  all  the  earth  and  the 
house  appointed  for  all  living  ?  who,  excused 
suffering  "the  pains,  the  groans,  the  dying 
strife,"  was  changed  in  a  moment,  in  the 
twinkling  of  an  eye!  who,  instead  of  being 
unclothed,  was  clothed  upon,  that  mortality 
might  be  swallowed  up  of  life  3  When  an 
event  so  surprisingly  and  entirely  singular 
takes  place,  it  is  natural  and  useful  to  inquire 
after  the  cause.  And  the  Holy  Ghost  meets 
our  wishes,  and  places  before  us  the  quality 
of  a  life  that  terminates  so  differently  from 
that  of  all  other  men — Enoch  walked  with 
God. 

And  here  we  see  that  the  best  characters 
are  the  most  easily  recorded,  and  often  furnish 
the  fewest  materials  for  history.  There  are 
not  many  particulars  in  the  life  of  any  individ 
ual  very  worthy  of  publicity  and  perpetuation ; 
and  generally  if  it  be  faithful,  the  larger  the 
account  of  the  actor,  the  greater  the  display 
of  weakness  or  sin  or  suffering.  Hence  the 
folly  of  the  volurninousness  of  modern  biogra- 
phy. Hence  the  wisdom  of  the  sacred  wri- 
ters in  not  dragging  us  after  them  through  a 
thousand  minute  and  uninteresting  occur- 
rences, but  fixing  the  mind  upon  a  few  and 
important  articles.  The  history  of  an  Alex- 
ander, a  Ca3sar,  a  Napoleon,  would  fill  many 
a  page,  and  curse  many  a  volume;  while  the 
simple,  noble  life  of  a  man  honoured  above 
all  humanity,  is  comprised  in  one  sentence — 

Enoch  WALKED  WITH  GOD. 

And  do  we  not  here  see  wherein  lies  the 
true  dignity  of  man,  and  what  it  is  that  su 
premely  attracts  the  divine  approbation  1  It  is 
not  worldly  grandeur,  riches,  or  power — 
— Enoch  is  not  famed  for  these.  It  is  not 
even  gifts — Enoch  was  indeed  a  prophet,  and 
announced  the  Lord's  coming  to  judgment 
But  his  greatness  in  the  sight  of  God  arose 
not  from  his  inspiration,  but  from  his  moral 
excellency,  holiness,  and  grace.  The  low  es- 
timation in  which  God  holds  great  talents  and 
endowments  may  be  inferred  from  his  im- 
parting them  so  sparingly.  Were  they  so 
uecessary  as  some  imagine  in  the  affairs  of 
the  world  and  the  Church,  he  could  easily 
fiirnish  them — and  he  would  do  it;  for  in  his 


economies — things  are  common  in  proportion 
as  they  are  indispensable.  It  also  appears 
from  the  character  of  those  on  whom  they  are 
frequently  conferred.  They  are  not  dear  to 
God,  nor  can  he  take  pleasure  in  them  though 
he  employs  them.  What  was  Balaam  with 
his  sublime  predictions'!  or  Judas  with  his 
miracles  and  signs 7  "Though,"  says  Paul, 
"  I  speak  with  the  tongues  of  men  and  of  an- 
gels, and  have  not  charity,  I  am  become  as 
sounding  brass,  or  a  tinkling  cymbal.  And 
though  I  have  the  gift  of  prophecy,  and  un- 
derstand all  mysteries,  and  all  knowledge; 
and  though  I  have  all  faith,  so  that  I  could 
remove  mountains,  and  have  not  charity,  I  am 
nothing."  Here  we  are  always  erring — we 
covet  earnestly  those  gifts  which  are  confined 
to  a  few,  and  are  seldom  sanctified  to  the 
possessor,  wrhile  we  are  careless  of  those 
graces  which  are  accessible  to  all,  and  which 
always  accompany  salvation.  That  life  which 
was  so  distinguished  by  the  Judge  of  all ;  that 
life  which  was  only  one  remove  from  glory ; 
that  life  which  opened  at  once  a  passage  for 
soul  and  body  into  the  heaven  of  heavens,  was 
not  placed  in  circumstances  above  our  reach, 
nor  did  it  consist  in  any  thing  unattainable 
by  the  poorest,  and  meanest  amorg  us — It  was 
walking  with  God.  Real  greatness  does 
not  depend  upon  the  things  we  do,  but  upon 
the  mind  with  which  we  do  them ;  and  the 
Lord  looketh  to  the  heart.  The  career  there- 
fore of  true  glory  lies  open  to  all ;  to  the  ser- 
vant as  well  as  to  the  master ;  to  the  subject 
as  well  as  to  the  monarch.  All  cannot  be 
learned  ;  but  all  may  be  taught  of  the  Lord. 
All  cannot  enjoy  civil  freedom  ;  but  all  may 
possess  the  glorious  liberty  of  the  sons  of  God. 
And  the  poor  of  this  world  may  be  rich  in 
faith  and  heirs  of  the  kingdom  of  heaven. 

Yet  the  life  of  Enoch  by  no  means  passed 
in  abstraction  from  society  and  business,  or 
favoured  that  superstitious  sanctity  which  re- 
fuses the  allowed  enjoyments  of  nature  and 
providence.  A  proper  use  of  our  creature 
comforts  is  compatible,  not  only  with  the  sin- 
cerest,  but  the  strictest  godliness;  and  falls 
in  with  the  design  of  him  who  giveth  us 
richly  all  things  to  enjoy.  Enoch,  who  sus- 
tains such  an  exalted  character,  was  not  an 
ascetic,  or  recluse — he  married  earlier  than 
any  of  his  patriarchal  brethren,  and  had  sons 
and  daughters.  It  is  not  the  religion  of  the 
Bible  that  drives  men  into  caves  and  dens  of 
the  earth,  or  that  teaches  them  to  counteract 
the  destinations  of  Providence,  or  to  oppose 
the  nature  that  God  has  given  them — It  is  the 
religion  of  anti-christ  that  represents  as  im- 
pure what  God  has  declared  to  be  pure :  it  is 
a  seducing  spirit  that  decries  what  God  not 
only  permits  but  enjoins  as  honourable  in  all 
it  is  a  doctrine  of  devils  that  forbids  to  marry 
and  commands  to  abstain  from  meats  which 
God  hath  created  to  be  received  with  thank- 
fulness of  them  which  believe  and  know  the 


MARCH  18. 


103 


truth — Is  a  wretched  dronish  monk  in  his 
cell,  with  his  horsehair,  skull,  and  hour-glass, 
a  more  amiable,  a  more  useful,  a  more  holy 
being  than  Enoch  at  the  head  of  an  early 
family,  filling  up  his  station,  and  serving  his 
generation  by  the  will  of  God  ] 

If  however  some  entertain  ideas  of  his  life 
too  rigid,  others  may  have  views  of  it  too  lax, ' 
limited,  and  low.  His  religion  was  not  con- 
fined to  morality.  Morality  is  not  to  be  un- 
dervalued. There  is  no  piety  without  morality, 
but  there  may  be  morality  without  piety.  We 
commend  a  discharge  of  the  duties  we  owe 
to  our  fellow-creatures:  but  this  is  only  our 
walking  with  men.  Our  greatest  relations 
connect  us  with  another  Being;  with  him  we 
have  principally  to  do — Godliness  consists  in 
our  walking  with  God.  Some  are  not  vicious, 
but  they  never  reverence  the  Sabbath,  or  at- 
tend public  or  private  devotion.  They  owe  no 
man  any  thing ;  but  they  rob  God.  They  are 
good  neighbours,  but  God  is  not  in  all  their 
thoughts.  They  have  no  confidence  in  him, 
no  communion  with  him.  They  are  not  re- 
newed after  his  image.  They  are  not  follow- 
ers of  him  as  dear  children,  nor  walk  in  love 
as  Christ  also  loved  us. 

Such  was  the  religion  of  Enoch.  And 
blessed  are  they  who  like  him  walk  with  God. 
They  must  not  indeed  expect  to  be  translated 
«s  he  was.  Yet  as  to  its  sting  and  its  curse, 
Jesus  has  abolished  death.  He  teils  his  fol- 
lowers, "If  a  man  keep  my  sayings  he  shall 
sever  see  death."  With  regard  to  him  death 
is  so  changed  in  its  nature,  and  so  blessed  in 
its  effects,  that  it  does  not  deserve  the  name 
— No,  he  shall  not  die,  but  only  go  home ;  only 
fall  asleep  in  Jesus ;  only  depart  to  be  with 
Christ  which  is  far  better.  His  body  also  will 
be  changed  and  fashioned  like  the  Saviour's 
own  glorious  body ;  and  so  will  he  be  for  ever 
with  the  Lord.  The  issue  therefore  is  the 
same — And  this  is  the  grand  thing.  And  if 
I  am  not  to  reach  the  blessedness  by  a  mi- 
raculous transformation,  but  by  an  accident, 
or  a  disease — it  is  enough.  "  Let  me  die  the 
death  of  the  righteous,  and  let  my  last  end 
be  like  his." 


MARCH  18. 

1  Our  «oul  -waitethfor  the  Lord:  he  is  our  help 
and  our  shield." — Psalm  xxxiii.  20. 

There  may  be  the  form  of  godliness  with- 
out the  power.  But  the  religion  of  the  Bible 
Gas  to  do  with  the  "  soul."  The  true  wor- 
shippers worship  the  Father  in  spirit  and  in 
truth — And 

"  In  vain  to  heaven  we  lift  our  cries, 
And  leave  our  souls  behind." 

In  noticing  the  subject  of  the  exercise  here 
?ncouraged,  it  may  be  observed  that  it  is  said 
— not  our  souls — out  "  our  soul" — as  if  they 
all  had  only  one.     And  what  is  the  language 


of  God  by  the  prophet :  "  I  will  give  them 
one  heart  and  one  way."  And  thus  the  two 
disciples  going  to  Emmaus  exclaimed,  upon 
their  discovery  and  surprise,  "Did  not  our 
heart  burn  within  us  ?"  And  thus  in  the  be- 
ginning of  the  Gospel  it  was  said  :  "  The 
multitude  of  them  that  believed  were  of  one 
heart  and  of  one  soul."  We  have  seen  se- 
veral drops  of  water  on  the  table  by  being 
brought  to  touch  running  into  one.  If  Chris- 
tians were  better  acquainted  with  each  other, 
they  would  easily  unite.  What  wonder  that 
those  should  be  one-minded  who,  under  the 
same  influence,  are  feeling  the  same  wants, 
pursuing  the  same  good,  employing  the  same 
means,  looking  for  the  same  destination !  And 
how  suitable  and  wisely  enforced  is  the  ad- 
monition— "  Endeavouring  to  keep  the  unity 
of  the  Spirit  in  the  bond  of  peace.  There  i* 
one  body,  and  one  Spirit,  even  as  ye  are  call- 
ed in  one  hope  of  your  calling;  one  Lord, 
one  faith,  one  baptism,  one  God  and  Fathe 
of  all,  who  is  above  all,  and  through  all,  and 
in  you  all." 

But  the  exercise  itself  is  "  waiting  for  the 
Lord."  An  exercise  frequently  mentioned  in 
the  Scriptures,  and  well  understood  by  all  be- 
lievers. Their  character  as  the  heirs  of  pro- 
mise, is  derived  from  it ;  "  blessed  are  all  they 
that  wait  for  him."  It  includes  conviction — 
a  persuasion  that  the  Lord  is  the  supreme 
good,  the  fountain  of  life,  our  exceeding  joy ; 
all  in  all.  It  includes  desire — it  is  expressed 
by  hungering  and  thirsting  after  righteous- 
ness, by  panting  after  God,  by  fainting  for  his 
salvation.  It  includes  hope — the  degrees  of 
this  may  vary,  but  some  measure  of  it  is  ne- 
cessary to  the  commencement  and  continu- 
ance of  the  exercise ;  and  the  exercise  will 
be  always  influenced  and  enlivened  accord- 
ingly as  our  hope  is  possibility,  or  probability, 
or  confidence.  It  also  includes  patience — 
God  is  never  slack  concerning  his  promise. 
He  never  tarries  beyond  his  own  time ;  but 
he  is  often  beyond  ours :  and  in  a  state  of  ex- 
pectation hours  seem  days,  and  days  seem 
weeks,  especially  if  we  are  pressed  with  dif- 
ficulties, and  our  eagerness  for  enjoyment  is 
great — Then  hope  deferred  maketh  the  heart 
sick.  Here  is  the  trial ;  and  here  is  the  need 
of  patience.  But  patience  will  restrain  us 
from  the  hasty  use  of  improper  means  of  re- 
lief; and  preserve  us  from  charging  God  fool- 
ishly, censoriously,  or  unfaithfully ;  and  from 
sinking  in  the  day  of  adversity ;  and  from 
abandoning  the  throne  of  grace ;  and  saying, 
why  should  I  wait  for  the  Lord  any  longer? 
Hence  "  it  is  a  good  thing  that  a  man  should 
both  hope  and  quietly  wait  for  the  salvation 
of  the  Lord :  for  the  Lord  is  good  unto  them 
that  wait  for  him,  to  the  soul  that  seeketh 
him"— 

And  thus  the  church  is  here  encouraged : 
"  He  is  our  help ;  and  our  shield."     He  is 

Their  help.     They  need  aid ;  and  they  feel 


104 


MARCH  19. 


their  need ;  and  th\jy  increasingly  feel  it  as 

they  advance  in  their  religious  course.  They 

do  not  complain  of  their  duties,  or  murmur  at 

their  trials;  but  with  the  knowledge  they 

have  of  themselves,  they  often  fear  whether 

they  shall  ever  disci.arge  the  one,  and  endure 

the  other  as  becomes  their  profession.     And 

they  would  not  if  left  to  themselves.     But 

they  are  not  left  to  themselves.   They  have  a 

divine  helper  whose  resources  are  infinite. 

Through  his  strengthening  of  them  they  can 

do  all  things ,  and  as  it  is  with  their  work,  so 

it  is  with  their  sufferings — 

"  He  hears  them  in  the  mournful  hour, 
And  helps  them  bear  the  heavy  load." 

And  he  is  "  a  very  present  help  in  trouble" 
— easily  found — always  near  them — always 
within  sight — or  within  call — and  while  they 
call  he  will  answer — and  say,  "  Here  I  am  !" 

He  is  also  their  shield.  They  are  not  only 
weak,  but  exposed.  They  are  in  an  enemy's 
country.  Their  adversary,  the  devil,  like  a 
roaring  lion,  goeth  about  seeking  whom  he 
may  devour.  He  is  yet  more  dangerous  as 
the  serpent ;  and  we  read  of  his  depths,  wiles, 
and  devices.  They  are  surrounded  with  the 
errors  and  vices,  frowns  and  allurements  of  a 
world  lying  in  wickedness :  while  owing  to 
the  remaining  corruption  of  their  nature,  all 
their  passions,  appetites,  and  senses,  may 
prove  inlets  to  evil.  But  their  defence  is  of 
God,  who  saveth  the  upright  in  heart.  The 
Lord  is  their  keeper,  and  he  is  able  to  keep 
them  from  falling — Faith  can  realize  this, 
and  preserve  the  mind  in  perfect  peace,  being 
stayed  upon  God.  "  The  Lord  is  my  light  and 
my  salvation,  whom  shall  I  fear  J"  Thus  he 
is  their  benefactor  as  to  good,  and  their  pre- 
server as  to  evil.  What  can  they  want  more  t 

And  can  such  an  experience  be  kept  to 
themselves]  Impossible — "If  these  should 
hold  their  peace  the  stones  would  cry  out." 
"  O  Israel,  trust  thou  in  the  Lord  :  he  is  their 
help  and  their  shield.  O  house  of  Aaron, 
trust  in  the  Lord  :  he  is  their  help  and  their 
shield.  Ye  that  fear  the  Lord,  trust  in  the 
I/)rd  :  he  is  their  help  and  their  shield." 


MARCH  19. 

u  And  he  hath  on  his  vesture  and  on  his  thigh  a 
nam:  written.  King  of  kings,  and  Lord  of 
lords." — Rev.  xix.  16. 

The  name  is  expressive  of  dignify,  great- 
ness, and  dominion.  A  more  elevated  idea  of 
him  could  not  be  given  comparatively,  than 
to  say  he  was  higher  than  the  highest,  and 
governed  those  who  governed  the  earth.  The 
title  has  been  worn  by  princes  and  popes;  but 
the  assumption  was  always  founded  in  igno- 
rance, pride,  and  impiety.  To  Jesus  it  truly 
and  perfectly  belongs.  It  may  be  considered 
two  ways.  First,  as  importing  the  extensive- 
ness  of  his  empire :  his  kingdom  ruleth  over 


all ;  and  there  are  no  beings  in  the  universe 
but  are  either  his  subjects  or  slaves.  Sec- 
ondly, as  referring  to  his  connexion  with  the 
personages  here  mentioned  :  he  is  "  the  King 
of  kings,  and  the  Lord  of  lords."  They  aie 
all  amenable  to  his  authority,  and  will  be 
judged  at  his  bar.  They  are  all  raised  up  vf 
his  power.  They  are  all  controlled  by  jiifl 
providence.     They  all  subserve  his  designs. 

But  where  is  the  name  worn  ?  "  Upon  his 
vesture  and  upon  his'thigh:"  that  is,  upon 
the  part  of  the  vesture  which  covered  the 
thigh.  His  ways  are  not  our  ways.  This  is 
not  the  place  where  we  should  have  looked 
for  his  name — the  thigh  is  the  place  where 
hangs  the  sword.  It  is — and  this  is  the  very 
reason  why  his  name  is  found  there.  It  re- 
minds us  that  his  kingdom  is  not  of  this 
world  :  then  would  his  servants  fight :  but 
now  is  his  kingdom  not  from  thence.  Ana 
therefore,  says  the  Apostle,  the  weapons  of 
our  warfare  are  not  carnal  but  spiritual.  He 
had  a  sword ;  and  John  saw  the  sword  ;  but 
it  was  a  sword  "going  out  of  his  mouth." 
This  intended  his  word,  and  showed — not  that 
he  does  not  make  war,  but  by  what  kind  of 
instrumentality  his  victories  are  to  be  achiev- 
ed. He  meets  with  opposition  both  in  gaining 
and  in  maintaining  his  dominion  ;  and  he 
rules  in  the  midst  of  his  enemies.  But  howl 
By  the  rod  of  his  strength — the  gospel  of 
Christ,  which  is  the  power  of  God  to  salva- 
tion to  every  one  that  believeth.  "  So  shall 
my  word  be  that  goeth  forth  out  of  my  mouth : 
it  shall  not  return  unto  me  void,  but  it  shall 
accomplish  that  which  I  please,  and  it  shall 
prosper  in  the  thing  whereto  I  sent  it." 

And  how  was  it  impressed  1  It  was  "  writ- 
ten." As  the  vesture  seemed  dipped  in  blood, 
and  appeared  as  of  a  deep  crimson  colour,  the 
letters  of  the  name  it  is  probable  were  white 
and  glistening.  We  know  not  in  what  lan- 
guage the  name  was  inscribed.  It  was  legi- 
ble to  John.  Might  it  not  be  like  his  title  on 
the  cross,  written  in  Hebrew,  Greek,  and 
Latin  1  However  this  may  be,  it  was  written 
in  order  to  be  read  and  known.  Many  indi- 
viduals pass  us  of  whom  we  are  ignorant 
A  nobleman  may  be  ascertained  by  his  livery 
or  his  arms.  But  he  who  has  his  name  writ- 
ten even  upon  his  vesture  and  upon  his  thigh 
must  assuredly  wish  to  be  read  and  known  of 
all  men.  Paul  earnestly  desired  to  know 
him ;  and  esteemed  all  things  but  loss  for  the 
excellency  of  the  knowledge  of  Christ  Jesus 
his  Lord.  The  reason  results  from  two  things 
— He  is  of  unspeakable  importance  to  the 
case  of  fallen  man :  no  one  can  supply  his 
place  in  any  thing  pertaining  to  our  recovery: 
there  is  salvation  in  no  other — And  we  can 
derive  no  advantage  from  him  without  know- 
ing him.  Without  knowing  him  how  can 
we  love  him  1  How  can  we  put  our  trust  ic 
him?  ILw  can  we  repair  to  him  for  refugt 
or  help''  Therefore  says  God,  "bv  his  know 


MARCH  20. 


105 


ledge  snail  my  righteous  servant  justify  many." 
It  is  true  that  we  are  justified  only  by  faith. 
But  "  how  can  they  call  upon  him  in  whom 
they  have  not  believed ;  and  how  can  they 
believe  in  him  of  whom  they  have  not  heard  ] 

Hence  the  expediency,  the  necessity  of 
making  him  known.  Hence  it  is  said,  "  1 
will  cause  thy  name  to  be  remembered  in  all 
generations ;"  and  "  the  earth  shall  be  full  of 
the  knowledge  of  the  Lord,  as  the  waters 
cover  the  seas."  Hence  the  Scriptures  so 
clearly  reveal  him ;  and  ministers  so  constant- 
ly cry,  "  Behold  the  Lamb  of  God."  Hence 
his  people  pray,  "  Send  out  thy  light  and  thy 
truth ;"  "  that  thy  way  be  known  on  earth, 
thy  saving  health  among  all  nations."  Hence 
parents  are  required  to  teach  him  to  their 
children ;  and  every  partaker  of  divine  grace 
to  say  to  his  neighbour,  "  O  taste  and  see  that 
the  Lord  is  good,  blessed  is  the  man  that 
trusteth  in  him." 

Let  then  this  name  written  upon  his  ves- 
ture and  upon  his  thigh  be  known  and  read  of 
all  men.  Let  the  proud  read  it,  and  admire  his 
condescension.  He  who  stoops  to  our  mean 
affairs,  allows  us  to  walk  with  him,  tells  all 
our  wanderings,  puts  our  tears  into  his  bottle, 
makes  all  our  bed  in  our  sickness,  is  "  the 
King  of  glory,"  and  "  the  Lord  of  all" — Let 

His  enemies  read  it,  and  tremble.  Who 
ever  hardened  themselves  against  him  and 
prospered  1  "  These  shall  make  war  with  the 
Lamb,  and  the  Lamb  shall  overcome  them, 
for  he  is  jiing  of  kings  and  Lord  of  lords." — 
Let 

His  friends  read  it,  and  dismiss  all  their 
fears.  He  is  for  them  and  with  them.  Their 
Redeemer  is  mighty ;  and  will  plead  their 
cause.  "  I  know  whom  I  have  believed,  and 
am  persuaded  that  he  is  able  to  keep  that 
which  I  have  committed  to  him  against  that 
day" — And  what  is  there  else  that  he  is  not 
able  to  keep?  my  reputation  ]  my  business  1 
my  health  ]  my  family  ]  Is  there  a  loss  but 
he  can  turn  into  a  gain]  He  can  make  all 
things  work  together  for  good  to  them  that 
love  him. — Let 

Those  who  are  tempted  to  deny  him  read 
it,  and  go  forth  to  him  without  the  camp 
bearing  his  reproach.  Let  them  remember 
not  only  their  danger  in  being  ashamed  of 
him  and  of  his  words ;  but  of  their  folly  and 
weakness.  Who  is  he  they  blush  to  own? 
and  whose  cause,  and  whose  followers  they 
deem  it  disgraceful  to  espouse]  The  King  of 
kings  and  Lord  of  lords ! 

Let  us  all  read  it,  and  invite  him  to  go  on 
conquering  and  to  conquer  till  hi?  title  is  as 
fully  acknowledged  as  it  is  justly  deserved, 
and  he  shall  reign  for  ever  and  ever.  "  Gird 
thy  sword  upon  thy  thigh,  O  most  Mighty, 
with  thy  glory  and  thy  majesty.  And  in  thy 
majesty  ride  prosperously  because  of  truth 
and  meekness  and  righteousness;  and  thy 
-ight  hand  shall  teach  thee  terrible  things." 


"  Great  ^.ing  of  grace,  my  heart  sum  ic, 
I  wou.il  be  led  in  triumph  too: 
A  willing  captive  to  my  Lord, 
And  sing  the  victories  of  thy  word." 


MARCH  20. 

"  Gather  yourselves  together,  and  hear,  ye  sons 
of  Jacob ;  and  hearken  unto  Israel  your  Fa- 
ther."—Gen.  xlix.  2. 

Precious  in  the  sight  of  the  Lord  is  the 
death  of  his  saints;  and  the  scene  is  peculi- 
arly worthy  of  our  contemplation.  It  shows 
us  the  power  of  divine  grace,  and  the  value 
of  the  religion  of  Jesus  in  sustaining  the  pos- 
sessor when  every  other  support  gives  way, 
in  comforting  him  when  every  other  source 
of  consolation  dries  up,  and  in  irradiating  him 
when  every  other  sun  of  glory  sets.  There- 
fore says  David,  "  Mark  the  perfect  man,  and 
behold  the  upright,  for  the  end  of  that  man 
is  peace."  And  even  Balaam  exclaims,  "  Let 
me  die  the  death  of  the  righteous,  and  let 
my  last  end  be  like  his." 

Jacob  is  here  dying.  He  feels  perfectly 
composed  and  satisfied  as  to  the  issue.  We 
see  him  between  two  worlds,  weary  of  time, 
and  welcoming  eternity;  rejoicing  in  hope 
of  the  glory  of  God,  and  saying,  "  I  have 
waited  for  thy  salvation,  O  Lord."  It  seems 
to  have  been  common  in  the  patriarchal  age 
for  men,  when  dying,  to  pronounce  a  benedic- 
tion on  their  offspring;  and  which,  in  many 
cases,  not  only  admonished  them  of  their 
duty,  but  foretold  their  destination — Thus 
"  Jacob  called  unto  his  sons,  and  said,  Gather 
yourselves  together,  that  I  may  tell  you  that 
which  shall  befall  you  in  the  last  days.  Gather 
yourselves  together,  and  hear,  ye  sons  of  Jacob ; 
and  hearken  unto  Israel  your  father."  The 
wordsof  dying  men,  especially  of  dying  parents, 
are  impressive  and  ought  to  be  remembered. 
We  have  met  with  instances  in  which  they 
have  proved  the  power  of  God  to  salvation. 

— Jacob  begins  with  Reuben.  Reuben  sig- 
nifies, "  see  a  son."  It  was  the  exclamation 
of  the  joyful  mother  at  his  birth.  So  children 
are  an  heritage  of  the  Lord,  and  the  fruit  of 
the  womb  is  his  reward.  But  how  little  does 
a  parent  know  in  what  disappointments  his 
wishes  and  prognostics  are  to  terminate  ! 
Reuben  was  his  first-born,  but  he  had  forfeit- 
ed the  prerogatives  of  birth ;  and  Jacob  men- 
tions them  only  to  degrade  his  son  from  them. 
He  shall  have  the  privilege  of  a  son,  but  not 
the  rights  of  primogeniture — "  Reuben,  thou 
art  my  first-born,  my  might,  and  the  begin- 
ning of  my  strength,  the  excellency  of  dig- 
nity, and  the  excellency  of  power :  unstable 
as  water,  thou  shalt  not  excel ;  because  thou 
wentest  up  to  thy  father's  bed,  then  defiledst 
thou  it :  he  went  up  to  my  couch."  It  may 
seem  strange  and  unkind  in  Jacob  to  revive 
this  scandal  now,  when  Reuben  was  weeping 
at  the  side  of  a  father's  dying  bed ;  but  he 
spake  as  he  was  moved  by  the  Holy  Ghost 


106 


MARCH  21. 


The  sin  had  indeed  been  committed  more 
than  forty  years  before ;  but  as  nothing  is  fu- 
ture so  nothing  is  past  with  God.  We  should 
hope  he  had  long  before  repented  of  the  deed ; 
but  there  are  crimes,  the  consequences  of 
which  are  irreparable  in  this  world.  It  was 
well  if  the  guilt  of  his  conduct  was  removed 
from  his  conscience — and  with  the  Lord  there 
is  mercy ;  but  the  stain  was  indelible  on  his 
person  and  family.  We  are  under  a  moral 
economy,  and  the  wisdom  of  God  has  estab- 
lished connexions  which  even  his  goodness 
does  not  destroy.  "  Can  one  go  upon  hot 
coals,  and  his  feet  not  be  burnt]  So  he  that 
goeth  in  to  his  neighbour's  wife ;  whosoever 
toucheth  her  shall  not  be  innocent.  Whoso 
committeth  adultery  with  a  woman  lacketh 
understanding:  he  that  doeth  it  destroyeth 
his  own  soul.  A  wound  and  dishonour  shall 
he  get ;  and  his  reproach  shall  not  be  wiped 
away."  It  is  useless  to  murmur  at  the  divine 
dispensations.  Forgiveness  is  attainable  upon 
repentance;  but  they  who  trifle  with  charac- 
ter, must  not  expect  to  retain  esteem  and 
honour.  They  will  be  sure  to  hear  of  it 
again;  and  by  providential  corrections,  the 
rebukes  of  friends,  the  upbraidings  of  enemies, 
and  galling  reflections  of  their  own  minds, 
they  will  often  have  reason  to  say,  "  My  sin 
is  ever  before  me." 

Reuben  had  fits  of  good  feeling  and  wis 
naturally  tender-hearted.  When  therefore 
his  brethren  were  going  to  slay  Joseph,  he 
urged  them  to  cast  him  into  a  pit,  hoping  to 
deliver  him.  And  when  they  had  left  the  place, 
and  he  to  accomplish  his  purpose  went  secret- 
ly round  to  it  and  found  him  not,  "  he  rent  his 
clothes ;  and  returned  unto  his  brethren,  and 
said,  The  child  is  not ;  and  I,  whither  shall  I 
go?"  And  when  they  were  all  put  in  ward, 
and  conscience  led  them  to  say  one  to  another, 
"  We  are  verily  guilty  concerning  our  bro- 
ther ;"  Reuben  made  this  appeal :  "  Spake  I 
not  unto  you,  saying,  Do  not  sin  against  the 
child ;  and  ye  would  not  hear  ]  therefore,  be- 
hold also  his  blood  is  required."  When  too 
they  were  in  danger  of  perishing  for  want 
through  Jacob's  unwillingness  to  let  Benjamin 
go,  "  Reuben  spake  unto  his  father,  saying, 
Slay  my  two  sons  if  I  bring  him  not  to  thee : 
deliver  him  into  my  hand,  and  I  will  bring 
him  to  thee  again."  And  had  we  a  fuller 
history  of  his  life,  we  should  doubtless  meet 
with  many  instances  of  a  similar  nature. 
But  his  goodness  was  as  the  morning  cloud 
and  early  dew  that  soon  passeth  away.  He 
had  no  self-government.  He  was  the  slave 
of  his  appetites  and  vile  passions — "  unstable 
as  water,  thou  shalt  not  excel."  No ;  without 
stability,  there  cannot  be  excellency.  With- 
out stability,  there  can  be  no  character;  for 
character  is  the  effect  and  force  of  habit; 
and  habit  is  produced  only  by  constancy  and 
consistency  in  acting.  The  proverb  says,  a 
rolling  stone  gathers  no  moss.     A  tree  that 


is  every  year  transplanted  will  not  rise  J>ig% 
and  grow  strong,  and  bring  forth  much  fruit. 
Even  obstinacy  is  preferable  to  versatility :  the 
one  may  perchance  be  well  guided,  and  then 
it  will  firmly  go  on ;  in  the  other,  there  is  no- 
thing to  guide.  You  may  build  upon  a  rock, 
but  what  can  you  do  with  a  mound  of  sand 1 
In  the  next  exercise,  we  will  inquire 
wherein  we  should  seek  to  excel ;  and  in  the 
following,  wherein  we  should  guard  against 
instability  ] 


MARCH  21. 

"  Unstable  as  water,  thou  slialt  not  excel. 
Gen.  xlix.  4. 

— Wherein  should  we  seek  after  excellence? 

Let  us  seek  to  excel  in  knowledge.  For 
the  soul  to  be  without  knowledge  it  is  not 
good.  It  is  like  a  vessel  without  rudder  or 
compass  :  or  a  body  without  an  eye.  Bacon 
is  admired  for  saying,  Knowledge  is  power. 
But  Solomon  had  said,  ages  before,  "  Wisdom 
is  a  defence,  and  money  is  a  defence:  but 
the  excellency  of  knowledge  is,  that  wisdom 
giveth  life -to  them  that  have  it."  We  are  to 
have  the  innocency  of  the  dove,  but  our  Sa- 
viour himself  requires  us  to  combine  with  it 
the  wisdom  of  the  serpent.  And  while  the 
apostle  tells  us  in  malice  to  be  children,  he 
adds  but  in  understanding  be  ye  men.  And 
"  henceforth  be  no  more  children,  tossed  to 
and  fro,  and  carried  about  with  every  wind 
of  doctrine,  by  the  sleight  of  men,  and  cun- 
ning craftiness,  whereby  they  lie  in  wait  to 
deceive."  It  is  lamentable  to  think  how  little 
judgment  many  professors  of  religion  exer- 
cise, and  how  little  information  they  have 
acquired,  after  enjoying  so  many  advantages 
and  for  so  long  a  season :  so  that  when  for 
the  time  they  ought  to  be  teachers,  they  have 
need  that  one  teach  them  again  which  be  the 
first  principles  of  the  oracles  of  God.  How 
cloudy  and  confused  and  inconsistent  are  the 
views  of  some  even  with  regard  to  the  lead- 
ing articles  of  the  truth  as  it  is  in  Jesus,  by 
which  if  their  safety  is  not  affected,  their 
comfort  and  welfare  are  injured. 

Let  us  seek  to  excel  in  sanctity.  Without 
obedience  vain  is  our  knowledge — "If  ye 
know  these  things  happy  are  ye  if  ye  do 
them.  What  is  it  to  understand  all  myste- 
ries and  not  bridle  the  tongue  or  govern  the 
temper]  To  be  orthodox  and  not  moral] 
To  be  taught  by  the  gospel  every  thing  ex- 
cept to  deny  ungodliness  and  worldly  lusts, 
and  to  live  soberly,  righteously,  and  godly  in 
the  present  "world  ]  Holiness  is  the  beauty, 
the  dignity  of  the  soul.  It  is  the  radiance  of 
the  divine  image.  The  design  of  God  in  all 
his  commands,  promises,  dispensations,  ^nd 
influences  is  to  make  us  "partakers  oi  liis 
holiness." 

Let  us  seek  to  excel  in  charily.  "  Covet 
earnestly  the  best,  gifts,    savs  the  apostle, 


MARCH  22. 


107 


14  and  yet  I  show  unto  you  a  more  excellent 
way :"  and  this  he  immediately  explains  to 
be  our  acquiring  and  exercising  the  best 
graces,  and  principally  charity;  for  the 
greatest  of  these  is  charity — love  to  God,  and 
to  our  fellow  creatures,  and  especially  to 
them  that  are  of  the  household  of  faith.  By 
tin's  all  men  are  to  know  that  we  are  the  dis- 
ciples of  Jesus ;  and  by  this  we  ourselves  are 
to  know  that  we  have  passed  from  death  unto 
life.  This  is  that  which  the  apostle  so  com- 
mends in  the  Thessalonians :  "As  touching 
brotherly  love,  ye  need  not  that  I  write  unto 
you :  for  ye  yourselves  are  taught  of  God  to 
ove  one  another.  And  indeed  ye  do  it  to- 
wards all  the  brethren  which  are  in  all  Ma- 
cedonia." Yet  he  adds;  "But  we  beseech 
you,  brethren,  that  ye  increase  more  and 
more."  And  after  many  admonitions  to  the 
Colossians  he  says,  "and  above  all  these 
things,  put  on  charity,  which  is  the  bond  of 
perfectness." 

Let  us  seek  to  excel  in  usefulness.  If  the 
unprofitable  servant  be  a  wicked  one ;  and  if 
every  tree  that  bringeth  not  forth  good  fruit 
be  hewn  down  and  cast  into  the  fire,  what 
becomes  of  the  religion  and  the  hope  of 
many  ?  What  good  of  any  kind  or  of  any 
degree  do  they  perform — or  even  endeavour 
to  perform  ?  The  endeavour  indeed  is  execu- 
tion with  him  who  looketh  to  the  heart,  and 
says,  where  there  is  first  a  willing  mind  it  is 
accepted  according  to  what  a  man  hath,  and 
not  according  to  what  he  hath  not  It  would 
be  well  if  they  deserved  the  commendation 
pronounced  upon  Mary;  "She  hath  done 
what  she  could."  But  is  this  their  case  ?  Is 
there  one  of  their  powers  or  resources  which 
they  fully  tax  ?  What  good  work  at  the  end 
of  a  day  or  a  week  have  they  ever  to  review ; 
we  do  not  mean  with  self-exultation,  but  with 
thankfulness  to  God  that  they  do  not  eat,  and 
drink,  and  sleep,  and  live  in  vain?  In  a  world 
like  ours,  if  we  are  disposed,  we  can  never  be 
at  a  loss  for  opportunities  or  means  of  doing 
good.  And  if  we  have  no  profession  or  busi- 
ness, we  are  the  more  bound  to  be  useful,  be- 
cause we  are  the  more  free  from  care.  Has 
not  God  promised  that  he  will  not  only  save 
his  people,  but  make  them  a  blessing?  Is  it 
not  most  delightful  and  honourable  to  resem- 
ble him  who  went  about  doing  good?  Be 
teachers  of  babes  in  our  Sunday  schools.  Be 
eyes  to  the  blind.  Let  the  blessing  of  him 
that  is  ready  to  perish  come  upon  you.  Cause 
the  widow's  heart  to  sing  for  joy.  Serve 
your  generation  acccording  to  the  will  of 
God;  and  "seek  that  ye  may  excel  to  the 
edifying  of  the  Church." 

Seek  to  excel  in  reputation.  A  bishop 
must  have  a  good  report  of  them  that  are 
without;  and  Christians  are  to  be  blameless,  as 
well  as  harmless.  They  are  not  to  be  uncon- 
cerned about  what  people  say  of  them,  but  to 
take  heed  that  their  good  be  not  evil  spoken 


of  A  good  name  is  rather  to  be  chosen  than 
gieat  riches.  It  is  valuable  as  an  instrument 
of  usefulness.  It  gains  a  man  esteem.  It 
procures  for  him  confidence.  It  gives  fcrce 
to  his  advice,  authority  to  his  reproof,  and  in- 
fluence to  his  example.  If  the  world  does 
not  love  some  men,  it  cannot  despise  them. 
If  it  speaks  against  them,  it  is  only  in  mat- 
ters pertaining  to  the  law  of  their  God — 
which  is  their  glory;  or  by  magnifying  in- 
firmities from  which  no  one  professes  to  be 
free,  or  by  misrepresenting  their  actions  or 
motives — and  against  this  it  may  be  impossi- 
ble to  guard.  But  commonly  after  a  while  a 
consistent  Christian  puts  to  silence  the  igno- 
rance of  foolish  men,  and  constrains  those 
around  him  to  bear  their  testimony  in  his 
favour.  Demetrius  had  a  good  report  of  all 
men,  as  well  as  of  the  truth  itself.  And 
where  the  kingdom  of  God  is  not  meat  and 
drink,  but  righteousness,  peace,  and  joy  in 
the  Holy  Ghost — he  that  in  these  things  serv- 
eth  Christ,  is  acceptable  to  God  and  approved 
of  men. 

Much  has  been  said  upon  the  subject  df 
emulation ;  and  it  has  been  often  disputec 
whether  it  should  be  encouraged  or  repressed. 
It  is  certain  that  a  disposition  to  excel  others 
in  beauty,  dress,  learning,  riches,  power, 
and  honour,  may  prove  very  corrupting,  and 
gender  envy,  hatred,  falsehood,  and  strife. 
But  there  is  a  principle  of  this  kind  in  our 
nature ;  and  there  is  a  course  in  which  you 
may  seek  to  surpass,  without  danger  to 
yourselves  or  injury  to  others.  We  have 
placed  it  before  you — Pursue  it.  Be  ambi- 
tious to  be  great  in  the  sight  of  the  Lord.  Be 
not  satisfied  with  the  reality  of  religion,  but 
go  from  strength  to  strength ;  and  be  changed 
from  glory  to  glory.  Increase  with  all  the 
increase  of  God.  Do  not  compare  yourselves 
with  low  models,  but  with  the  higrhest  exam- 
ples. Pray  that  you  may  do  the  will  of  God 
on  earth,  as  it  is  done  in  heaven — And  be  ye 
perfect  even  as  your  Father  which  is  in 
heaven  is  perfect 


MARCH  22. 
■  Unstable  as  uxiter,  thou  shall  not  exceL" 
Gen.  xlix.  4. 
— Wherein  should  we  guard  against  insta- 
bility ? 

We  should  guard  against  it  in  our  govern 
ing  aim.  If  a  vessel  at  sea  is  steering  for  no 
port,  who  is  to  determine  whether  the  direc- 
tion of  the  wind  be  favourable  or  unfavoura- 
ble ?  If  we  are  traveling  at  random,  we 
move,  but  we  do  not  journey ;  and  it  is  a  mat- 
ter of  indifference  whether  we  turn  aside  or 
draw  back  ;  we  make  no  progress  unless  we 
advance  towards  some  end  which  we  wish  to 
reach.  When  a  man  has  fixed  his  aim,  his 
aim  will  simplify  his  conduct  arrange  his  ac- 
tions, and  give  every  thing  a  relat'^n.     P*ni 


108 


MARCH  23. 


ays,  "  This  one  thing  I  do."  He  does  not 
speak  of  a  oneness  of  exertion,  for  he  did  a 
thousand  things ;  but  a  oneness  of  purpose, 
which  combined  them  all,  and  gave  them  the 
same  direction.  Now  our  determinate  aim 
should  be  to  please  and  serve  God  according 
to  the  injunction,  "  whether  ye  eat  or  drink, 
or  whatever  ye  do,  do  all  to  the  glory  of  God." 
[f  here  our  eye  be  single,  our  whole  body 
will  be  full  of  light.  But  if  other  aims  also 
sway  us,  we  shall  be  perplexed,  distracted, 
and  often  at  a  stand.  "  Their  heart  is  divided ; 
now  shall  they  be  found  faulty."  "A  double- 
minded  man  is  unstable  in  all  his  ways."  "  No 
man  can  serve  two  masters:  for  either  he 
will  hate  the  one,  and  love  the  other ;  or  else 
he  will  hold  to  the  one,  and  despise  the  other. 
Y7e  cannot  serve  God  and  mammon." 

Let  us  guard  against  instability  in  our 
views  of  divine  truth.  Some  have  no  fixed 
sentiments  in  religion ;  they  are  struck  with 
every  novel  opinion ;  and  are  led  after  every 
"  Lo  !  here  ;  or  Lo !  there."  But,  says  Paul, 
"  Be  not  carried  about  with  divers  and  strange 
doctrines,  for  it  is  a  good  thing  that  the  heart 
be  established  with  grace."  By  grace  he 
means  the  Gospel.  We  would  not  plead  for 
bigotry  or  prejudice.  We  should  be  open  to 
conviction,  and  judge  according  to  evidence  : 
but  it  is  absurd  to  suppose  we  must  remain 
all  our  days  in  uncertainty  and  doubt.  If  the 
poor  have  the  Gospel  preached  unto  them,  it 
cannot  be,  if  they  are  to  receive  it,  very  diffi- 
cuA  as  to  its  leading  principles.  And  we  are 
told  that  the  wayfaring  man,  though  a  fool, 
shall  not  err  therein.  Surely  it  is  a  reproach, 
and  not  a  commendation,  lhat  some  are  ever 
learning  and  never  able  to  come  to  the  know- 
ledge of  the  truth.  It  is  desirable  and  neces- 
sary that  we  should  be  able  early  to  decide 
what  is  truth,  that  we  may  make  use  of  it, 
and  live  upon  it,  and  enjoy  it.  Who  has  ever 
seen  a  sound  experience  and  a  consistent 
practice  in  connexion  with  a  loose  creed  1 
We  should  distinguish  between  what  is  cir- 
cumstantial in  religion,  and  what  is  essential. 
With  regard  to  the  former  we  cannot  be  too 
candid  and  liberal.  But  with  regard  to  the 
latter  let  us  be  inflexible — Here  "  take  hold 
of  instruction ,  let  it  not  go :  keep  her,  for 
she  is  thy  life." 

Let  us  guard  against  instability  in  church 
fellowship  and  attendance.  Some  belong  to 
no  religious  community.  They  are  mere  birds 
of  passage,  fleeing  from  one  congregation  to 
another.  They  enter  no  school,  and  therefore 
are  subject  to  no  rules  of  instruction.  They 
are  attached  to  no  corps  in  the  army  of  hea- 
ven ;  and  therefore  they  have  no  discipline  or 
drilling.  They  are  not  fellow-citizens  with 
the  saints,  but  spiritual  vagrants.  If  all  were 
like-minded,  there  would  be  no  such  thing  as 
a  church  state,  in  which  the  members  give  up 
themselves  to  each  other  as  well  as  to  the 
Lord,  communing  together  in  privilege,  co- 


operating together  in  exertions,  and  walking 
in  all  the  commandments  and  ordinances  of 
the  Lord,  blameless.  They  are  also  incon- 
stant in  their  attendance  on  the  means  of 
grace  in  the  same  sanctuary.  We  would  not 
have  the  house  of  God  turned  into  a  prison, 
and  have  people  fettered  to  their  own  walls. 
Yet  it  is  desirable,  and  for  the  promotion  of 
godliness,  for  persons  to  have  a  spiritual  homo 
of  their  own.  Some  on  the  Sabbath-day  morn 
ing  have  to  determine  where  they  shall  go, 
and  whom  they  shall  hear.  They  are  actuated 
by  novelty  and  curiosity,  rather  than  a  simple 
desire  to  profit:  and  unwilling  to  endure  any 
course  of  tuition  which  would  do  some  justice 
to  the  word  of  God  at  large,  they  "  heap  tc 
themselves  teachers,  having  itching  ears." 
Unstable  as  water,  they  never  excel. 

We  should  guard  against  instability  even 
in  our  temporal  concerns.  This  is  inferior  in 
some  respects  to  the  former  articles,  but  it 
has  a  considerable  degree  of  importance.  Peo- 
ple will  judge  of  you  in  other  things,  by  what 
comes  under  their  observation  :  and  you  will 
be  sure  to  lose  respect  in  proportion  as  you 
appear  to  b<»  versatile.  Yet  in  some  what  va- 
riableness is  there !  What  instability  with  re- 
gard to  friendship — every  month  or  year 
yields  a  new  favourite,  at  whose  shrine  some 
old  connexion  is  sacrificed.  What  instability 
with  regard  to  domestics — what  changes  of 
servants !  What  instability  with  regard  to 
residence — what  changes  of  abode  !  What 
instability  with  regard  to  business — what 
changes  of  employment !  What  instability  in 
the  management  of  their  affairs — what  viola- 
tions of  engagement  and  punctuality — what 
confusion,  what  delays,  what  excuses — no- 
thing is  done  decently  and  in  order — "  Un- 
stable as  water,  thou  shalt  not  excel." 

"Therefore,  my  beloved  brethren,  be  ye 
stedfast,  unmoveable,  always  abounding  in 
the  work  of  the  Lord,  forasmuch  as  ye  know 
that  your  labour  is  not  in  vain  in  the  Lord." 

And  "  the  God  of  all  grace,  who  hath  called 
us  unto  his  eternal  glory  by  Christ  Jesus,  af- 
ter that  ye  have  suffered  a  whilo,  make  you 
perfect,  stablish,  strengthen,  settle  you.  To 
him  be  glory  and  dominion  for  ever  and  ever. 
Amen." 


MARCH  23. 

"  And  the  prince  in  the  midst  of  them,  when  tha, 
go  in,  shall  go  in;  and  when  they  go  forth 
shall  go  forth" — Ezekiel  xlvi.  10. 

This  refers  immediately  to  the  temple  wor- 
ship. Read  the  verse  preceding :  "  When  the 
people  of  the  land  shall  come  before  the  Lord 
in  the  solemn  feasts,  he  that  entereth  in  by 
the  way  of  the  north  gate  to  worship,  shall  go 
out  by  the  way  of  the  south  gate ;  and  he 
that  entereth  by  the  way  of  the  south  gate, 
shall  go  forth  by  the  way  of  the  north  gate : 


MARCH  23. 


109 


he  shall  not  return  by  the  way  of  the  gate 
whereby  he  came  in,  but  shall  go  forth  over 
against  iL"  TKis  regulates  the  attendance 
of  the  people.  Then  follows  an  order  for  the 
prince.  He  was  to  appear  in  the  house  of 
God  as  well  as  others ;  and  regardless  of  his 
civil  prerogatives,  feel  himself  in  sacred 
things  on  a  level  with  his  people,  observing 
the  same  ordinances,  entering  the  sanctuary 
at  the  same  time,  and  continuing  as  long  in 
as  they.  "And  the  prince  in  the  midst  of 
them,  when  they  go  in,  shall  go  in ;  and  when 
they  go  forth,  shall  go  forth," 

Various  are  the  gradations  of  life,  and  it  is 
not  for  the  benefit  of  society  that  they  should 
be  abolished.  But  religion  is  not  as  some 
imagine,  for  the  lower  classes,  or  only  a  proper 
and  necessary  expedient  to  keep  them  orderly 
and  obedient  Its  institutions  and  exercises 
are  binding  upon  the  rich  as  well  as  the  poor ; 
upon  the  noble  as  well  as  the  vulgar ;  upon 
masters  as  well  as  servants  ;  and  upon  sove- 
reigns as  well  as  subjects.  It  is  very  pleasing 
and  becoming  in  persons  of  quality  to  be  seen 
going  to  the  temple  of  God  with  their  do- 
mestics, tenants,  and  poor  neighbours  about 
them.  And  superiors  ought  to  be  constant 
and  devout  in  their  attendance  on  public  wor- 
ship :  yea,  they  are  under  peculiar  obligations 
to  do  it.  They  are  under  an  obligation  arising 
from  gratitude :  for  duty  grows  with  benefits : 
and  if  they  are  more  distinguished  and  in- 
dulged than  others,  they  owe  the  more  to 
their  benefactor,  and  should  be  the  more  con- 
cerned to  please  and  serve  him ;  and  not  re- 
semble vapours  exhaled  from  the  earth,  that 
only  darken  and  hide  the  sun  that  raised 
them.  They  are  under  an  obligation  arising 
from  influence.  They  are  more  seen,  observ- 
ed, and  followed,  than  persons  in  lower  life. 
If  they  are  irreligious  and  vicious,  they  take 
away  shame  and  fear  from  others;  and  by 
their  example  they  sanction,  excite  and  en- 
courage imitation.  Morals  as  well  as  fashions 
s re  sure  to  work  downwards.  They  are  under 
an  obligation  arising  from  self-interest.  Did 
they  consider  things  aright,  they  would  be 
sensible  that  none  need  the  means  of  grace 
more  than  themselves.  Their  duty  is  great : 
and  here  they  would  find  instruction,  encour- 
agement, consolation,  and  support,  amidst  all 
that  is  difficult  and  trying  in  their  stations. 
And  their  danger  is  great  They  are  set  in 
slippery  places,  and  the  prosperity  of  fools  de- 
stroys them.  They  are  in  jeopardy  from  self- 
indulgence,  and  flattery,  and  vanity,  and 
pride,  and  forgetfulness  of  God  and  eternity ; 
and  here  they  would  be  admonished  and  arm- 
ed ;  here  they  would  be  reminded  amidst  their 
temptations,  of  their  original,  their  depend- 
ence, their  mortality,  their  end,  and  of  the  ac- 
count they  will  have  to  render  at  the  judg- 
ment-seat of  Christ — But  this  page  is  not 
likely  to  reach  many  of  the  great — Otherwise 


we  would  thunder  in  their  ear :  ''  Be  wise 
now  therefore,  O  ye  kings :  be  instructed,  ye 
judges  of  the  earth.  Serve  the  Lord  with 
fear,  and  rejoice  with  trembling.  Kiss  the 
Son,  lest  he  be  angry,  and  ye  perish  from  the 
way,  when  his  wrath  is  kindled  but  a  little. 
Blessed  are  all  they  that  put  their  trust  ia 
him." 

But  some  suppose  a  reference  here  to  an- 
other prince,  even  he  who  was  to  be  ruler  in 
Israel.  The  allusion  is  possible  and  pleasing. 
We  say  possible ;  for  God's  aim  in  his  word 
is  so  comprehensive  as  to  include  all  the  law- 
ful purposes  to  which  any  part  of  it  is  applied ; 
and  it  is  lawful  to  avail  ourselves  of  every 
thing  that  will  teach  and  preach  Jesus  Christ 
And  we  say  pleasing  as  well  as  possible ;  for 
so  must  the  assurance  be  felt  \f  significant 
of  him.  And  there  is  a  conformity  between 
him  and  his  people ;  and  in  all  things  it  be- 
hoved him  to  be  made  like  unto  his  brethren. 
Yet  in  all  things  too  he  has  the  pre-eminence : 
and  is  anointed  with  the  oil  of  gladness  above 
his  fellows.  He  could  say,  In  the  midst  of  the 
Church  will  I  sing  praise  unto  thee :  but  he 
is  more  than  their  fellow-worshipper,  more 
than  their  companion,  more  than  their  exam 
pie,  more  than  a  man — He  is  lord  of  alL 

— Observe  his  title—"  The  Prince."  He  ia 
the  only  King  in  Zion :  but  he  is  "  Messiah 
the  Prince ;"  "  the  Prince  of  peace ;"  "  the 
Prince  of  life ;"  "  the  Prince  of  the  kings  of 
the  earth ;"  "a  Prince  and  a  Saviour" — 

Observe  his  residence — "  In  the  midst  of 
them."  This  situation  agrees  with  all  the  re- 
presentations we  have  of  him,  and  the  state 
of  his  people  requires  it.  He  was  in  the 
midst  of  the  burning  bush  ;  and  hence  it  was 
not  consumed.  He  was  in  the  midst  of  the 
seven  golden  candlesticks.  I  will,  says  he,  be 
not  only  a  wall  of  fire  round  about  them,  but 
the  glory  in  the  midst  of  them.  Sometimes 
kings  reign  over  a  country  in  which  they  do 
not  reside,  and  which  they  seldom  or  never 
visit:  and  no  earthly  prince  can  be  in  the 
midst  of  his  people  so  as  to  be  heard  and  seen 
and  approached  at  the  same  time  by  all.  But 
the  Lord  Jesus  is  nigh  unto  all  them  that  call 
upon  him ;  and  has  said,  Lo !  I  am  with  you 
alway,  even  unto  the  end  of  the  world.    And 

Observe  therefore  his  agency — Wherever 
they  go  he  attends  them  graciously,  and  the 
angel  of  his  presence  saves  them.  "  When 
they  shall  go  in,  he  shall  go  in ;  and  when 
they  shall  go  forth,  he  shall  go  forth."  It  ia 
so  as  to  their  devotions.  Do  they  enter  the 
temple  ?  When  they  go  in,  he  shall  go  in— 
and  they  shall  see  his  beauty,  and  behold  his 
goings :  for  where  two  or  three  are  gathered 
together  in  his  name,  there  is  he  in  the  midst 
of  them.  Or  do  they  enter  the  closet?  When 
they  go  in  he  shall  go  in — and  manifest  him- 
self unto  them.  And  how  often  can  thfi? 
say 


110 


MARCH  24. 


'  While  such  a  scene  of  sacred  joys 
Our  raptur'd  eyes  and  souls  employs ; 
Here  we  could  sit,  and  gaze  away 
A  long,  an  everlasting  day!" 

But  they  cannot  be  always  in  devotional  en- 
gagements. They  have  many  other  duties  to 
discharge :  and  must  go  forth  to  meet  the 
claims  of  civil  and  relative  life — But  when 
they  go  forth  he  shall  go  forth  ;  and  be  with 
thein  in  the  farm,  the  shop,  the  road,  as  well 
as  in  the  church  and  the  closet.  It  is  true 
therefore  as  to  the  common  concerns  of  life. 
If  in  the  evening  they  retire  to  rest,  or  in  tne 
morning  go  forth  to  their  work  and  their  la- 
bour ;  if  they  enter  their  calling  or  withdraw ; 
if  they  begin  or  finish  an  enterprise,  he  is  still 
with  them.  Hence  they  are  in  the  fear  of  the 
Lord  all  the  day  long,  and  acknowledge  him 
in  all  their  ways,  and  are  safe,  sanctified,  and 
happy.  "  The  Lord  shall  preserve  thee  from 
all  evil ;  he  shall  preserve  thy  soul."  "  Bless- 
ed shalt  thou  be  when  thou  comest  in,  and 
blessed  shalt  thou  be  when  thou  goest  out." 

It  is  also  true  with  regard  to  their  suffer- 
ings. When  they  enter  these,  they  often  fear 
they  shall  sink ;  but  they  do  not  enter  alone 
— "  I  will,"  says  he,  "  be  with  him  in  trouble." 
And  he  comes  forth  with  them,  or  they  would 
not  come  forth  as  gold,  or  be  able  to  retain 
the  lessons  and  impressions  they  received, 
and  to  say,  "It  is  good  for  me  that  I  have 
been  afflicted."  Wise  Christians  feel  more 
need  of  his  presence  and  grace  when  they 
are  coming  out  of  a  trial,  than  when  they  are 
going  into  it ;  though  in  both  they  are  indis- 
pensable. 

And  is  there  before  them  the  valley  of  the 
shadow  of  death  1  It  often  dismays  them. 
But  they  need  fear  no  evil,  for  he  is  with 
them.  Their  friends  indeed  can  attend  them 
only  to  the  entrance  of  it.  But  he  will  go 
with  them  into  it,  accompany  them  through 
it,  and  bring  them  out  into  a  wealthy  place. 
"  When  they  go  in,  he  shall  go  in ;  and  when 
they  go  forth,  he  shall  go  forth"— He  hath 
said,  "I  will  never  leave. thee  nor  forsake 
thee."  One  place  seems  an  exception.  They 
shall  enter  Immanuel's  land,  the  rest  that  re- 
mains for  his  people :  but  when  he  goes  in 
with  them  there,  he  will  not  go  out  But  the 
reason  is  because  they  shall  go  no  more  out : 
but  they  shall  be  for  ever  with  the  Lord. 


MARCH  24. 

"  But  as  for  me,  /  will  come  into  thy  house  in  the 
multitude  of  thy  mercy :  and  in  thy  fear  will 
I  worship  toward  thy  holy  temple." — Psalm  v.  7. 

Let  us  make  this  noble  resolution  our  own ; 
and  in  order  to  this  let  us  endeavour  to  un- 
derstand it.  Observe  the  singularity  of  the 
resolution.  "  Let  others  take  their  course, 
I  have  chosen  mine.  It  is  good  for  me  to 
draw  near  to  God.  Him  will  I  seek  and  serve. 
And  though  it  is  desirable  to  have  company 


in  religion,  and  I  wish  to  bring  all  my  felloe 
creatures  to  walk  with  me  iu  the  way  ever 
lasting,  their  determination  will  not  influence 
mine — As  for  me,  I  will  come  into  thy  house 
in  the  multitude  of  thy  mercy :  and  in  thy 
fear  will  I  worship  toward  thy  holy  temple." 
Let  us  not  be  peculiar  in  little  and  lawful 
things;  nor  affect  singularity  for  its  own 
sake.  This  is  always  the  mark  of  a  vain  but 
weak  mind :  the  man  wishes  for  distinction 
but  cannot  attain  it  by  excellence,  and  so  hap 
recourse  to  eccentricity ;  he  cannot  excite 
notice  by  the  goodness  of  his  pace,  and  so 
tumbles  in  the  road,  or  leaps  through  the 
hedge.  But  where  truth  and  duty  and  con- 
science are  concerned,  singularity  is  a  noble 
virtue;  and  no  one  shows  such  dignity  of 
principle,  and  pureness  of  motive,  and  simple 
regard  to  the  authority  of  God,  as  the  man 
who  goes  forward  according  to  his  conviction, 
without  the  company  and  commendation  of 
others,  and  especially  when  reproached  and 
opposed  by  them.  And  them  that  honour  me, 
says  God,  I  will  honour. 

Mark  the  object  of  the  resolution.  It  re- 
gards the  service  of  God  jn  the  sanctuary. 
I  will  come  into  thine  house  in  the  multitude 
of  thy  mercy,  and  in  thy  fear  will  I  worship 
towards  thy  holy  temple.  David  was  foud  of 
retirement,  and  was  much  alone  in  meditation 
and  prayer.  Yet  he  knew  the  closet  was  not 
to  exclude  the  sanctuary,  but  to  prepare  for 
it ;  and  therefore  he  could  say,  I  have  loved 
the  place  where  thine  honour  dwelleth ;  a  day 
in  thy  courts  is  better  than  a  thousand. 
Though  a  king,  he  did  not  think  it  beneath 
his  greatness  to  sanctify  the  Sabbath,  and 
attend  the  gates  of  Zion ;  yea  he  knew  he 
was  the  more  bound  to  do  it,  from  the  emi- 
nence of  his  station,  and  the  influence  of  his 
example.  Though  a  man  full  of  employ- 
ment, who  had  to  give  audience  to  ambassa- 
dors, orders  to  officers,  and  instructions  to 
ministers;  and  had  to  manage  the  affairs  of 
a  large  and  distracted  empire;  yet  he  had 
time  for  God's  ordinances — for  he  rose  early — 
and  loved  order,  and  such  beings  have  leisure 
for  every  thing.  Though  a  genius,  a  very 
wise  man,  a  prophet,*  he  did  not  neglect  the 
institutions  of  religion,  and  say,  I  cannot 
learn  more  than  I  know  already.  Humility 
attends  profound  knowledge.  Teach  a  wise 
man,  and  he  will  yet  be  wiser.  He  was  a 
godly  man ;  but  under  a  notion  of  superior 
piety,  he  did  not  despise  the  means  of  grace ; 
like  some  who  say  they  never  haH  so  much 
communion  with  God  in  their  lives  as  they 
now  have ;  every  day  now  being  a  Sabbath, 
every  place  a  temple,  every  creature  a 
preacher — Believe  them  not.  God  knows 
what  is  in  man,  and  what  is  needful  to  him, 
and  has  appointed  his  ordinances  for  our  wel- 
fare :  and  though  a  painted  man  does  not 
want  food,  a  living  one  cannot  dispense  with 
it.     A  real  Christian  feels  his  necessities  and 


MARCH  25 


HI 


deficiencies ;  and  knows  by  experience  where 
tiis  heart  has  been  enlarged,  and  his  strength 
renewed.  He  has  found  Gul  for  a  refuge 
in  his  palaces.  Strength  and  beauty  are  in 
the  sanctuary. 

The  manner  in  which  he  would  accomplish 
the  resolution  is  worthy  our  notice.  It  in- 
cludes two  things.  He  would  do  it  impressed 
with  a  sense  of  divine  goodness.  I  will  come 
into  thy  house  in  the  multitude  of  thy  mercy. 
How  can  we  reflect  and  not  feel  this  1  The 
worship  itself  is  a  privilege.  Tt  is  a  mercy 
that  we  have  a  sanctuary — It  is  a  mercy  that 
we  have  liberty  to  assemhle  together — It  is  a 
mercy  that  we  have  health  and  strength  and 
leisure  for  divine  worship — It  is  a  mercy  that 
we  have  a  disposition  to  avail  ourselves  of  the 
privilege — It  is  a  mercy  that  we  repair  to  the 
service,  knowing  that  it  13  not  a  vain  thing  to 
seek  the  Lord,  and  able  to  plead  the  promise, 
I  will  make  the  place  of  my  feet  glorious. 
But  we  need  not  confine  the  subject  To 
creatures  so  unworthy  and  guilty  as  we  are, 
every  tiling  is  mercy:  the  air  we  breathe; 
the  water  we  drink ;  our  food ;  our  sleep. 
Let  us  think  in  what  a  multitude  of  mercies 
we  come  together ;  public  and  private ;  per- 
sonal and  relative ;  temporal  and  spiritual : 
redeeming  mercies,  justifying  mercies,  re- 
newing mercies — Let  us  dwell  on  the  pleni- 
tude of  his  undeserved  favours,  that  we  may 
not  murmur  or  even  complain  of  a  few  trials, 
but  come  before  his  presence  with  singing 
aud  praise. 

He  would  also  do  it  filled  with  holy  vene- 
ration. And  in  thy  fear  will  I  worship  to- 
ward thy  holy  temple.  This  fear  is  not  dread, 
and  therefore  comports  with  the  cheerfulness 
of  which  we  have  been  speaking.  The  first 
believers  walked  in  the  fear  of  the  Lord,  and 
in  the  comforts  of  the  Holy  Ghost :  and  we 
are  commanded  to  serve  the  Lord  with  fear 
and  rejoice  with  trembling.  We  are  to  be  in 
the  fear  of  the  Lord  all  the  day  long — but 
God  is  greatly  to  be  feared  in  the  assembly  of 
the  saints,  and  to  be  had  in  reverence  of  them 
that  are  about  him.  Nothing  more  becomes 
his  majesty  and  purity,  his  omniscience  and 
omnipresence.  Nothing  more  becomes  our 
meanness  and  vileness;  and  the  importance 
of  the  work  in  which  we  are  engaged ;  and 
the  consequences  depending.  We  sing  and 
pray  and  hear  for  eternity.  We  are  respon- 
sible for  all  our  opportunities.  We  never 
leave  the  house  of  God  as  we  enter  it — How 
dreadful  is  the  place !  It  is  none  other  but  the 
house  of  God,  and  the  gate  of  heaven — and 
of  hell !  To  some  the  word  preached  will  be 
the  savour  of  life  unto  life ;  to  others  it  will 
'  be  the  savour  of  death  unto  death.  Nothing 
is  so  likely  to  secure  our  edification  by  the 
means  of  grace,  as  a  solemnity  of  mind  in  our 
attendance.  And  where  it  prevails,  the  eyes 
will  not  rove  all  over  the  place.  Sleep  and 
drowsiness  will  be  excluded.     We  shall  not 


leave  the  sanctuary  with  levity,  and  fall  intc 
vain  and  idle  discourse.  Nor  shall  we  ever 
come  to  it  without  reflection  and  prayer. 


MARCH  25. 

"lamina  strait  beticixt  tux>." — Phil,  i-  23. 

Nothing  is  more  trying  and  distressing 
than  a  state  of  uncertainty,  indecision,  and 
perplexity — or  being  in  a  strait  between  op- 
posing claims,  one  of  which  only  can  be  cho- 
sen. What  a  strait  was  David  in,  when  he 
had  to  choose  between  pestilence,  and  war  and 
famine !  And  what  a  strait  was  Jacob  in  be- 
tween his  wish  for  relief  and  the  fear  of  send- 
ing Benjamin ! 

Paul  is  here  in  a  strait,  but  it  is  between 
two  things,  each  of  which  is  agreeable  and 
inviting.  We  might  have  been  sure  that 
whatever  weighed  with  him  would  be  some- 
thing pertaining  to  Christ  Accordingly  his 
drawing  was,  on  the  one  side  the  enjoyment 
of  his  Lord's  presence  in  heaven ;  and  on  the 
other  the  serving  of  his  people  on  earth.  Let 
us  notice  the  former  of  these — "Having  a 
desire  to  depart  to  be  with  Christ,  which  is 
for  better." 

The  Apostle  means  death;  but  he  avoids 
the  name,  and  calls  it  a  departure.  We  are 
much  more  influenced  by  words  than  we  may 
imagine ;  and  as  there  is  so  much  to  render 
death  formidable,  we  should  as  for  as  possible 
soften  it  even  in  the  representation.  And  the 
Scripture  does  this.  It  tells  us  that  if  a  man 
keeps  the  sayings  of  Christ,  "  he  shall  never 
see  death."  Is  he  then  exempted  from  the 
law  of  mortality !  No :  but  death  is  so  changed 
with  regard  to  him,  that  it  does  not  deserve 
the  name.  It  is  therefore  a  gathering  to  his 
people,  a  falling  asleep,  a  putting  off  this  tab- 
ernacle, a  departure — "I  long  to  depart." 
Does  the  Apostle  refer  to  a  mariner  loosing 
anchor  from  a  foreign  shore  to  depart  for  his 
own  country  ?  or  a  traveller  departing  from 
an  inn  to  which  he  has  turned  aside  for  a 
night  to  go  on  his  wayl  or  to  a  prisoner  de- 
parting from  his  dungeon  and  chains  to  enjoy 
his  freedom]  or  to  a  soldier  departing  for  his 
peaceful  home  after  his  warfare  is  ended? 
The  death  of  a  Christian  furnishes  all  these 
images  and  fulfils  them.  But  how  surely 
does  the  representation  remind  us  of  the  com 
plex  nature  of  man!  If  nothing  survived  ai 
death,  death  would  be  a  cessation,  not  a  de 
parture.  We  do  not  say  an  animal  departet 
this  life.  If  we  buried  a  beast  we  should  no! 
inscribe  on  a  stone,  "  Here  lies  his  body"— 
Here  lies  the  whole  of  him.  But  over  th« 
grave  of  a  man  we  say,  "Here  lies  the  body" 
— or,  "  Here  repose  the  remains" — For  "there 
is  a  spirit  in  man;"  and  when  "the  dust  re- 
turns to  the  dust  whence  it  came,  the  spirit 
returns  to  God  who  gave  it" 

The  effect  of  this  death  is  "  to  be  with 


112 


MARCH  26. 


Christ."  It  is  obvious  the  Apostle  supposed 
that  a  separate  state  immediately  followed  the 
dissolution  of  the  body,  as  he  says  in  another 
place  expressly,  "  Absent  from  the  body  and 
present  with  the  Lord."  Had  he  expected 
that  he  should  not  be  with  Christ  till  the  res- 
urrection, his  dying  would  have  been  of  no  ad- 
vantage to  him.  It  might  have  freed  him  in- 
deed from  his  sufferings :  but  he  is  not  speak- 
ing of  what  he  should  leave,  but  of  what  he 
should  reach.  In  a  blessed  sense  Christ  was 
with  him  here ;  and  this,  with  all  his  trials, 
was  better  than  annihilation  till  the  last  day. 
[t  is  useless  to  say  the  period  would  seem  only 
as  a  moment  to  the  individual — for  this  is  not 
the  question — the  difficulty  lies  here — that 
let  the  term  be  long  or  short,  such  inaction 
and  insensibility  could  not  be  better  than  the 
nresence  of  Christ  with  Paul  even  in  this  life. 

I  love  the  very  words  the  Holy  Ghost  useth. 
Paul  does  not  say,  I  long  to  depart  to  be  in 
heaven.  This  is  his  meaning — but  he  speaks 
in  a  way  that  while  it  expresses  the  blessed- 
ness, characterizes  it  also  at  the  same  time. 
To  be  in  heaven  is  to  be  with  Christ.  Our 
Lord  affirms  this  himself  in  his  promise  to 
the  thief — "  This  day  thou  shalt  be  with  me 
in  paradise."  And  in  his  prayer  for  the  dis- 
ciples— "  That  they  may  be  with  me  where 
[  am  to  behold  my  glory."  Is  this  our  hea- 
ven \  Could  such  happiness  make  us  happy  1 
Whatever  that  state  be,  we  must  be  prepared 
for  it  by  a  conformity  to  it  in  our  views  and 
feelings  here.  What  a  delightful  prospect  is 
the  social  intercourse  of  that  world  !  If  Soc- 
rates could  comfort  himself  that  he  was  going 
to  Museus  and  other  worthies  that  had  lived 
before  him,  what  is  the  attraction  of  a  Chris- 
tian, that  he  is  going  to  join  his  own  beloved 
connexions,  and  the  martyrs,  and  the  apos- 
tles, and  the  prophets,  and  the  patriarchs, 
and  the  innumerable  company  of  angels — 
and  above  all,  "  the  Lord  of  all,"  the  most 
wonderful  of  all  characters,  the  most  endear- 
ed of  all  benefactors,  the  most  precious  of  all 
friends ! 

We  have  not  only  the  nature  and  effect  of 
this  death,  but  the  pre-eminency  of  the  bless- 
edness to  which  it  leads.  It  is  strongly  ex- 
pressed. It  is  "  better" — "  far  better."  Far 
better  than  what?  It  would  be  saying  little 
to  say  that  it  was  far  better  than  his  trials, 
far  better  than  to  be  stoned  at  Philippi,  than 
to  fight  with  beasts  at  Ephesus,  than  to  be  a 
night  and  a  day  in  the  deep,  than  to  be  in 
perils  among  false  brethren.  It  would  also 
be  little  to  say  that  it  was  far  better  than  all 
his  temporal  comforts.  These  a  Christian 
does  not  undervalue ;  yea  he  is  grateful  for 
them,  and  enjoys  them  with  a  relish  peculiar 
to  himself  But  he  has  something  even  now 
superior  to  all  outward  good — The  means  of 
grace  and  the  comforts  of  the  Holy  Ghost. 
But  to  be  with  Christ  is  far  better  than  these : 
ts  the  day  is  far  better  than  the  dawn,  and 


the  inheritance  and  the  vintage  are  far  better 
than  the  earnests  and  the  first  fruits  only. 
Our  communion  with  him  here  is  distant  and 
often  intercepted — there  it  will  be  perpetual 
and  immediate.  We  love  the  streams — but 
what  is  the  fountain  !  We  love  the  house  of 
prayer — but  what  is  the  temple  in  which  they 
serve  him  day  and  night ! 

"  Thine  earthly  Sabhaths,  Lord,  wc  love  : 
But  there's  a  nobler  rest  above  : 
To  that  our  labouring;  loves  aspire, 
With  ardent  pangs  of  strong  desire. 

"  No  more  fatigue,  no  more  distress. 
Nor  sin,  nor  hell,  shall  reach  the  place ; 
No  groans  to  mingle  with  the  songs, 
Wh'ch  warble  from  immortal  tongues  " 


MARCH  26. 

"  Nevertheless  to  abide  in  the  Jlesh  is  more  need- 
ful for  you.  And  hating  this  confidence,  1 
know  that  I  shall  abide  and  continue  with  you 
all  for  your  furtherance  and  joy  of  failh." — 
Phil.  i.  24,  25. 

Voltaire,  in  his  letters  to  one  of  his  con- 
fidential friends  and  admirers,  more  than  once 
says,  I  hate  life,  and  I  dread  death.  How 
different  were  the  views  and  feelings  of  Paul ! 
He  did  not  dread  death,  but  could  say,  "I 
long  to  depart  to  be  with  Christ,  which  is  far 
better."  And  so  far  was  he  from  hating  life, 
that  he  valued  if  as  affording  him  opportunity 
to  glorify  his  Saviour,  and  to  serve  his  people 
according  to  his  will.  We  have  seen  one 
part  of  his  strait— Let  us  look  at  the  other. 

Whether  he  derived  his  persuasion  from  a 
knowledge  that  his  bonds  were  manifest  in  all 
the  palace,  and  that  efforts  were  making  in 
his  favour  by  the  saints  in  Caesar's  household, 
or  from  an  inspired  intimation,  we  cannot  de- 
termine :  but  he  was  confident  that  he  should 
not  only  escape  death,  but  be  releasefl  from 
imprisonment.  Thus  he  would  be  debarred 
from  a  state  which,  as  to  personal  enjoyment, 
he  deemed  far  better  than  every  thing  else 
and  intensely  longed  after,  and  yet  he  speaks 
of  it  with  more  than  acquiescence.  What  an 
instance  of  self-denial  was  here !  How  back- 
ward are  some  to  make  any  sacrifice  in  order 
to  do  good.  They  cannot  forego  a  luxurious 
meal  to  furnish  a  poor  family  with  a  plain  one. 
They  cannot  give  up  a  little  variety  in  dress 
to  clothe  a  naked  child.  But  Paul  is  willing 
to  resign  heaven  itself,  though  he  was  sure 
it  was  his  own,  and  every  kind  of  suffering 
rendered  it  desirable — in  order  to  be  useful. 
Self-denial  is  the  first  lesson  Christianrty  re- 
quires ;  and  every  part  of  it  tends  to  inspire 
us  with  a  disposition  to  look,  not  on  our  own 
things  but  also  on  the  things  of  others.  This 
was  the  mind  of  Christ.  When  he  was  rich, 
for  our  sakes  he  became  poor.  And  the  glo- 
rified who  are  now  with  him,  and  have  drunk 
fully  into  his  spirit,  would  be  all  ready  were 
it  the  will  of  God,  to  leave  their  ecstasies, 
and  come  down  asrain  and  live  in  this  vale  ct 


MARCH  27. 


l13 


tears,  year  after  year,  to  serve  the  cause  of 
the  Redeemer,  and  to  promote  the  salvation 
of  mankind. 

We  see  also  that  Paul  was  conscious  of  his 
usefulness.  Ignorance  is  not  necessary  to 
humility;  much  less  affectation.  A  man  need 
not  deny  his  abilities,  or  acceptance,  or  suc- 
cess, though  he  ought  to  acknowledge  from 
whom  they  come,  and  on  whom  they  depend. 
A  mother  may  have  a  lowly  mind,  and  yet 
feel  that  her  life  is  of  importance  to  her 
rising  charge,  and  the  feeling  is  even  a  duty. 
A  minister  may  be  willing  to  enter  into  his 
rest,  yet  be  more  than  reconciled  to  life,  when 
he  sees  that  many  hang  upon  his  lips  who 
may  be  saved  or  comforted  by  him;  and  it 
would  be  folly  in  him  not  to  be  aware  that  he 
is  a  blessing.  Paul  said,  "  I  am  nothing — 
and  so  he  was  absolutely — but  not  compara- 
tively and  relatively."  Am  not  I,  says  he,  an 
Apostle  1  "Have  I  not  seen  Christ  1"  "By 
the  grace  of  God  I  am  what  I  am ;  not  I,  but 
the  grace  of  God  which  was  with  me ;"  but, 
adds  he,  "  I  laboured  more  abundantly  than 
they  all."  And  he  here  makes  no  scruple  to 
say,  that  the  welfare  of  the  Philippians  and 
others  depended  upon  his  abiding  in  the  flesh. 

But  wherein  did  he  reckon  upon  being  ser- 
viceable 1  Not  only  in  the  conversion  of  sin- 
ners, but  in  helping  them  much  who  had 
believed  through  grace — "  For  your  further- 
ance and  joy  of  faith."  This  is  worthy  of 
notice.  It  shows  the  importance  of  faith. 
Paul  considered  this  every  thing — not  to  the 
exclusion  of  holiness,  morality,  and  good 
works;  but  as  to  the  production  of  them,  and 
their  support  and  their  increase.  He  knew 
that  as  faith  prevailed,  every  thing  in  the  di- 
vine life  would  prosper. 

Some  say  there  is  no  growth  in  grace.  But 
the  Apostles  prayed,  "  Lord,  increase  our 
faith."  The  faith  of  the  Thessalonians  "  grew 
exceedingly."  And  Paul  was  concerned  for 
"  the  furtherance"  of  the  faith  of  his  beloved 
Philippians — that  is,  that  it  might  be  more 
clear  in  its  views,  more  firm  in  its  principles, 
more  powerful  in  its  influence,  more  appro- 
priating in  its  confidence.  He  also  wished 
not  only  for  their  furtherance,  but  "joy  of 
feith."  This  joy  they  would  constantly  need ; 
and  it  would  be  their  strength.  Jesus  is  the 
source  of  it,  but  faith  is  the  medium.  He  is 
the  well  of  salvation,  but  faith  draws  the 
water — "  In  whom,  believing,  we  rejoice  with 
joy  unspeakable,  and  full  of  glory" — We  are 
"  filled  with  all  joy  and  peace  in  believing." 

Such  was  Paul !  He  was  once  a  blasphemer, 
a  persecutor,  and  injurious,  and  abhorred  the 
worthy  Name  by  which  we  are  called :  but 
he  obtained  mercy:  and  the  grace  of  our 
Lord  Jesus  Christ  was  exceeding  abundant 
to  him-ward  in  faith  and  love,  which  are  in 
Christ  Jesus.  So  that  he  could  now  say,  "  for 
ine  to  live  is  Christ,  and  to  die  is  gain" — 
8 


"  Christ  is  all  and  in  all. "     Is  any  thing  too 
hard  for  the  Lord  ? 

What  an  example  is  here !  What  zeal  and 
yet  what  knowledge !  What  preparation  for 
both  worlds  !  What  readiness  to  go !  What 
willingness  to  stay  if  there  was  any  thing 
more  for  him  to  do  or  suffer ! 

"  Behold  the  awful  portrait,  and  admire. 
Nor  stop  at  wonder.    Imitate  and  live  " 


MARCH  27. 
"Am  I  in  God's  stead." — Genesis  xxx.  1&. 

What  Jacob  here  says  to  Rachel,  every 
creature  to  which  we  address  ourselves  will 
sooner  or  later  say  to  us :  "  Am  I  in  God's 
stead  V  The  doctrine  we  may  derive  from 
the  words  is  this,  no  creature  can  be  in 
the  stead  of  God.  But  let  us  explain  the 
doctrine  by  some  distinctions  and  concessions. 

Though  no  creature  can  be  in  the  stead  of 
God,  God  can  be  in  the  stead  of  any  creature. 
David  therefore  at  Ziklag,  wThen  deprived  of 
all  his  substance  and  his  relations,  "  encour- 
aged himself  in  the  Lord  his  God."  And  the 
Church  exclaims,  "Although  the  fig-tree  shall 
not  blossom,  neither  shall  fruit  be  in  the  vine ; 
the  labour  of  the  olive  shall  fail,  and  the  fields 
shall  yield  no  meat ;  the  flock  shall  be  cut  off 
from  the  fold,  and  there  shall  be  no  herd  in 
the  stalls :  yet  I  will  rejoice  in  the  Lord,  I 
will  joy  in  the  God  of  my  salvation." 

The  sun  may  enable  a  man  to  dispense  with 
a  lamp,  but  the  lamp  cannot  supersede  the 
sun.  The  fountain  is  necessary  to  the  stream, 
but  not  the  stream  to  the  fountain. 

Though  no  creature  can  be  in  the  stead  of 
God  to  us,  one  creature  may  be  in  the  stead 
of  another  creature.  A  minister  may  more 
than  fill  the  void  made  by  the  removal  of  his 
predecessor,  and  may  possess  a  double  portion 
of  his  spirit.  A  child  may  be  deprived  of  a 
father,  and  some  kind  patron  may  take  him 
up,  and  educate  him,  and  place  him  abroad  in 
life,  and  fully  repair  his  loss.  A  husband  may 
seem  inconsolable  when  deprived  of  the  de- 
sire of  his  eyes ;  but  soon  after,  another  soft 
hand  may  wipe  away  his  tears.  One  relation 
seems  much  more  irreparable ;  it  is  that  of  a 
mother.  Yet  we  ought  not  to  indulge  in  gen- 
eral and  indiscriminate  reflections.  There 
are  mothers-in-law  who  are  mothers  in  kind- 
ness ;  and  step-mothers — that  is — those  who 
step  into  the  place  of  real  mothers,  who  fulfil 
the  duties  of  the  office,  and  are  mothers  in- 
deed— and  such  can  never  be  too  much  com- 
mended and  praised. 

Though  no  creature  can  be  in  God's  stead, 
a  creature  may  be  in  God's  hand.  He  may 
be  God's  instrument,  but  cannot  be  his  substi- 
tute. The  instrumentality  that  God  employs 
differs  much  from  the  instrumentality  which 
men  employ.     Men  employ  instruments  from 


114 


MARCH  28 


necessity,  God  employs  them  from  choice. 
Men  employ  them  from  weakness,  God  em- 
ploys them  from  wisdom.  Men  depend  upon 
their  instruments,  God's  instruments  depend 
upon  him.  They  are  no  more  than  he  is 
pleased  to  make  them.  How  then  can  they 
fill  his  place  ?  They  are  nothing  without  his 
agency.  "  Who  then  is  Paul,  and  who  is  Apol- 
los,  but  ministers  by  whom  ye  believed,  even 
as  the  Lord  gave  to  every  man  ?  I  have  plant- 
ed, Apollos  watered;  but  God  gave  the  in- 
crease. So  then  neither  is  he  that  planteth 
any  thing,  neither  he  that  watereth;  but 
God  that  giveth  the  increase." 

The  truth  of  this  doctrine  it  would  be  easy 
to  exemplify.  Can  any  be  in  God's  stead  as 
a  creator !  This  is  Jacob's  immediate  aim  in 
his  reply — am  I  in  God's  stead,  who  hath 
withholden  from  thee  the  fruit  of  the  womb  ? 
He  is  the  sole  author  of  existence  ;  the  former 
of  our  bodies ;  the  father  of  our  spirits ;  and  by 
this  he  has  an  infinite  distinction  from  all 
creatures — they  are  made,  and  he  is  the 
maker.  Who  can  be  in  God's  stead  as  a  pre- 
server] It  is  in  him  alone  we  live  and  move, 
as  well  as  have  our  being.  If  preservation 
be  not  a  continued  creation,  it  is  a  continued 
agency.  Were  he  to  suspend  his  upholding 
influence  for  a  moment,  we  should  relapse 
into  nothing.  Can  any  be  in  God's  stead  as 
a  redeemer'!  Who  but  he  could  say,  Deliver 
from  going  down  into  the  pit,  I  have  found  a 
ransom  ?  He  alone  who  required  the  sacri- 
fice, could  provide  the  lamb  for  a  burnt-offer- 
ing. He  made  him  to  be  sin  for  us  who  knew 
no  sin,  that  we  might  be  made  the  righteous- 
ness of  God  in  him.  "Beside  me  there  is  no 
Saviour."  Who  can  be  in  God's  stead  as  a 
teacher"!  "Who  teaches  like  him)"  We 
are  not  only  in  darkness  but  blind — Who  but 
he  can  give  us  eyes  as  well  as  light  ?  We 
are  not  only  ignorant  but  weak — Who  but  he 
can  give  us  capacity  as  well  as  lessons!  Who 
but  he  can  bear  with  our  infirmities?  Who 
but  he  can  make  us  wise  unto  salvation  1 
Who  can  be  in  his  stead  as  a  sanctifier? 
Who  but  he  can  create  in  us  a  clean  heart, 
aod  renew  a  right  spirit  within  us1?  "This 
people,"  says  he,  "  have  /  formed  for  myself; 
they  shall  show  forth  my  praise."  Who  can 
be  in  his  stead  as  a  comforter  ?  Who  can  be 
a  substitute  for  him  in  healing  the  broken 
in  heart,  and  binding  up  all  their  wounds! 
Who  can  revive  those  who  walk  in  the  midst 
of  trouble ?  Who  can  fill  the  valley  of  the 
shadow  of  death  with  joy  unspeakable  and 
full  of  glory? 

Let  us  think  of  this  fact,  and  be  thankful 
that  this  only,  this  all-sufficient  Being  is  ac- 
cessible ;  and  allows  and  commands  us  to 
"take  hold  of  his  strength."  Let  us  think 
of  it  in  reference  to  creatures — Let  us  think 
of  it  in  asking  for  them.  They  may  appear 
desirable ;  they  may  be  useful ;  but  let  us 
never  suppose  that  we  must  obtain  them  in 


order  to  happiness.  One  thing  only  is  neeo 
ful ;  it  is  an  interest  in  God.  Let  us  think  of 
it  in  possessing  them,  and  say  with  Watts, 

"  To  thee  we  owe  our  health  and  friends, 
Our  wealth  and  safe  abode  ; 
Thanks  to  thy  name  for  meaner  things, 
But  they  are  not  my  God." 

Let  us  think  of  it  in  losing  them.  We  are 
allowed  to  feel  but  not  to  despair.  Yet  what 
idolaters  are  we !  and  it  appears  when  our 
gods  are  taken  away.  Oh !  if  I  should  lose 
such  a  preacher !  Oh  !  if  that  beloved  con- 
nexion was  removed — mine  eye  would  no 
more  see  good.  But  the  storm  that  carries 
away  the  stubble,  does  not  destroy  the  estate. 
It  was  not  a  bad  question  the  child  addressed 
to  her  bereaved  and  weeping  mother  when 
she  said,  "Is  God  dead?"  How  strange 
would  some  of  our  feelings  appear  if  they 
were  expressed  in  words  !  Yet  what  did  Da- 
vid think  of  this?  "  Whom  have  I  in  heaven 
but  thee  ?  and  there  is  none  upon  earth  that 
I  desire  besides  thee.  My  flesh  and  my  heart 
faileth :  but  God  is  the  strength  of  my  heart 
and  my  portion  for  ever." 


MARCH  28. 
"  Gentleness."— Gal.  v.  22 

Paul  here  speaks  of  gentleness,  not  as  a 
natural  temper,  but  as  "  the  fruit  of  the  Spir- 
it." James  also  considers  it  as  an  attribute 
and  character  of  inspired  religion :  "  Tht 
wisdom  that  is  from  above  is  gentle."  This 
is  surely  recommendation  enough  to  induce 
us  to  make  it  the  object  of  devout  attontior. 

Gentleness  is  very  distinguishable  fror 
weakness  of  mind,  and  the  fawning  of  Aatte 
ry.  It  requires  us  to  give  up  no  truth  tt 
abandon  no  duty.  Principle  and  consistency 
are  not  only  compatible  with  it,  but  necessaiy 
to  it.  Lead  is  too  soft  as  well  as  too  worth- 
less to  be  stamped  into  coin  and  currency. 
You  cannot  polish  a  spunge,  or  a  fungus; 
solid  bodies  only  can  admit  the  process;  and 
the  firmer  they  are,  the  better  will  they  shine. 
But  gentleness  must  exclude  arrogance,  inso- 
lence, violence,  harshness,  rudeness,  and  every 
thing  offensive  and  painful  that  can  be  avoid- 
ed with  integrity  and  rectitude.  There  is  an 
artificial  mildness,  and  a  studied  softness  ot 
manner  learned  in  the  school  of  the  world 
that  often  covers  baseness  and  ill-nature,  and 
envy  and  hatred.  But  a  Christian  is  to  be  an 
Israelite  indeed  in  whom  is  no  guile.  He  is 
to  be  in  reality  what  others  are  in  appearance 
and  pretence:  he  is  from  inward  disposition 
naturally  to  exemplify  what  others  from  edu- 
cation or  custom  put  on.  And  how  lovely  and 
engaging  is  that  unaffected  civility,  that  cour- 
tesy which  springs  freely  from  the  state  of 
the  mind  and  heart  under  the  renewing  influ- 
ence of  divine  grace  !  He  that  in  these 
things  serveth  Christ  is  acceptable  to  God  and 
I  approved  of  men.   It  recommends  his  religion 


MARCH  29. 


115 


by  adorning  it,  and  gives  him  a  thousand  ben- 
eficial influences  in  dealing  with  his  fellow- 
creatures.  A  man  may  wait  even  years  before 
he  has  an  opportunity  for  acts  of  high  benefi- 
cence and  extensive  usefulness ;  but  he  can 
exercise  gentleness  every  day  and  every  hour; 
and  contribute  to  the  advantage  and  happiness 
of  all  that  are  about  him.  And  does  he  not 
thereby  equally  befriend  himself?  Does  it 
not  preserve  calmness  and  sunshine  within  ? 
And  are  not  all  the  mild  and  kind  affections 
conducive  even  to  the  health  of  the  body  ? 

Let  us  therefore  cultivate  this  gentleness. 
Let  it  enter  our  habits,  and  spread  through 
our  whole  behaviour.  Let  it  constantly  actu- 
ate our  temper,  and  regulate  our  speech.  Let 
all  bitterness,  and  wrath,  and  anger,  and  cla- 
.ttiour,  and  evil-speaking  be  put  away  from  us 
with  all  malice,  and  let  us  be  kind  one  to  an- 
other, tender-hearted,  forgiving  one  another, 
even  as  God  for  Christ's  sake  hath  forgiven 
us.  Let  us  in  all  our  religious  concerns  re- 
member that  the  wrath  of  man  worketh  not 
the  righteousness  of  God.  The  servant  of 
the  Lord  must  not  strive  but  be  patient  to- 
wards all  men ;  in  meekness  instructing  those 
that  oppose  themselves.  The  way  to  convince 
another  is  not  to  affront,  and  insult,  and  pro- 
voke him,  and  drive  him  to  resistance;  but  to 
show  him  that  you  love  him,  and  are  only  con- 
cerned to  do  him  good.  Some  have  no  sooner 
expressed  their  belief  that  a  man  can  receive 
nothing  unless  it  be  given  him  from  above, 
than  they  condemn  and  reproach  him  for  a 
destitution  which,  according  to  them,  is  not 
his  guilt  but  his  misfortune!  Ts  a  brother 
overtaken  in  a  fault  ?  Let  us  restore  such  an 
one  in  the  spirit  of  meekness,  considering  our- 
selves, lest  we  also  be  tempted.  Have  we  oc- 
casion to  reprove'?  Let  us  remember  what 
was  said  of  Leighton — He  rebuked  faults 
with  such  kindness  and  mildness  that  they 
were  never  repeated,  not  because  the  reproved 
were  afraid,  but  ashamed  to  repeat  them.  As 
much  as  lieth  in  us  let  us  live  peaceably  with 
all  men ;  and  resolve  to  act  upon  the  lesson 
we  teach  our  infants — 

"  I  '11  not  easily  offend, 
Nor  be  easily  offended ; 
What 's  amiss  I  'II  strive  to  mend. 
And  endure  what  can't  be  mended." 

A.nd  ye  fathers  provoke  not  your  children  to 
wrath,  but  bring  them  up  in  the  nurture  and 
admonition  of  the  Lord.  And  ye  masters, 
forbear  threatening,  knowing  that  your  Mas- 
ter also  is  in  heaven,  and  that  there  is  no  re- 
spect of  persons  with  him.  Gentleness  in- 
deed must  peculiarly  appear  in  our  treatment 
of  those  who  are  placed  under  us.  It  is  one 
of  Lavater's  aphorisms  on  man,  and  will,  we 
are  persuaded,  be  found  without  exception 
true — "  If  without  living  with  him,  or  study- 
Jig  him,  you  would  know  a  man  at  once,  ob- 
serve how  lie  acts  and  speaks  towards  his  in- 
feriors." Towards  his  superiors  and  his  equals 


he  is  guarded,  but  with  his  inferiors  he  is  open 
and  free — and  if  with  them  he  assumes  airs, 
and  commands  harshly,  and  answers  roughly ; 
if  he  swaggers,  scolds,  and  threatens ;  if  he 
tries  to  inspire  fear  rather  than  to  gain  love 
— he  has  a  tyrannical  and  a  villanous  heart. 
A  common  observer  would  say — he  is  no  gen- 
tleman ;  every  thing  in  the  gospel  says — he 
is  no  Christian. 


MARCH  29. 

"  Behold,  thy  servants  are  ready  to  do  whatsoever 
my  lord  the  king  shall  appoint" — 2  Sam.  xv.  15. 

This  was  said  on  the  trying  emergency 
when  he  was  about  to  leave  Jerusalem,  to  es- 
cape from  the  vile  rebellion  of  Absalom.  And 
it  was  well  said.  And  it  shows  us  what  little 
reason  David  had  to  complain,  all  men  are 
liars.  With  a  few  exceptions,  no  one  ever 
had  more  attached  and  devoted  adherents 
than  he. 

There  is  no  spiritual  meaning  in  the  words. 
They  intend  no  more  than  they  express.  But 
who  can  help  thinking  with  what  propriety 
they  may  be  adopted  by  Christians,  and  ad- 
dressed to  Christ?  He  is  their  Lord  and 
King.  They  profess  to  be  his  servants.  He 
ha»  the  appointment  of  their  word.  And 
they  should  be  ready  to  do  his  will  without 
partiality  as  well  as  without  hypocrisy — "  Be- 
hold, thy  servants  are  ready  to  do  whatsoever 
my  Lord  the  King  shall  appoint." 

This  is  our  reasonable  service :  and  four 
things  should  excite,  sustain,  and  increase  this 
readiness. 

First,  the  consciousness  of  our  obligations 
to  him.  How  much  do  we  owe  him  !  What 
has  he  not  done  for  us?  and  in  a  way  the 
most  expensive  to  himself?  He  was  rich, 
and  for  our  sakes  he  became  poor — 

"  He  sunk  beneath  our  heavy  woes. 
To  raise  us  to  his  throne  : 
There 's  not  a  gift  his  hand  bestows, 
But  cost  his  heart  a  groan." 

We  can  never  discharge  our  obligations  to 
a  love  that  passeth  knowledge.  But  we  should 
be  deeply  sensible  of  them ;  and  hold  ourselves 
entirely  at  his  disposal ;  and  delight  to  do  his 
will ;  and  constantly  ask,  "  What  shall  I  render 
unto  the  Lord,  for  all  his  benefits  towards  me?" 

Secondly,  a  persuasion  of  his  right  to  ap- 
point every  thing  pertaining  to  us.  Not  a 
right  derived  and  limited  like  that  of  a  mas- 
ter or  a  father  to  dispose  of  his  servant  or  his 
child  :  but  an  original  inalienable  right — the 
right  of  an  absolute  proprietor — the  right  of 
a  creator  over  a  creature  whom  he  called  out 
of  nothing,  and  who  lives  and  moves  and  has 
his  being  in  him. 

Thirdly,  a  conviction  not  only  that  he  has 
a  right  to  appoint,  but  that  his  appointments 
are  right — always  wise  and  just  and  good. 
They  may  be  sovereign,  but  they  are  not  ar- 
bitrary.    The  reasons  of  them  may  be  for  s 


116 


MARCH  30. 


time  concealed,  but  they  are  worthy  of  his 
character.  They  are  now  satisfactory  to  his 
own  mind,  and  when  explained,  they  will  draw 
forth  our  approbation  and  praise.  We  know 
not  what  is  best  or  even  good  for  us.  We  have 
made  mistakes  and  suffered  embarrassments 
enough  when  we  have  attempted  to  judge  for 
ourselves,  to  convince  us  that  the  way  of  man 
is  not  in  himself.  But  he  cannot  err.  His 
understanding  is  infinite :  and  our  wisdom  and 
welfare  require  us  to  say,  "  The  Lord  shall 
choose  our  inheritance  for  us." 

Lastly,  a  persuasion  that  our  acceptance 
with  him  does  not  depend  upon  the  place  he 
assigns  us,  or  the  nature  of  the  work  he  or- 
dains us,  but  our  submission  to  it.  We  are 
not  answerable  for  our  stations  and  offices; 
but  for  eur  conduct  in  them.  We  can  serve 
the  Lord  in  adversity  as  well  as  in  prosperity ; 
in  a  private  as  well  as  in  a  public  capacity. 
A  good  actor  on  the  stage  may  be  seen  in  the 
character  of  a  peasant  as  well  as  in  that  of  a 
prince — it  is  not  the  part  allotted  him  that 
calls  forth  the  applause  of  the  audience,  but 
the  manner  in  which  he  represents  it.  To  be 
great  in  the  world  depends  upon  things  over 
which  we  have  frequently  no  control :  but  all 
may  be  great  in  the  sight  of  the  Lord :  the 
hearer  as  well  as  the  preacher ;  the  servant 
as  well  as  the  master.  He  looketh  to  the 
heart ;  and  if  we  are  ready  to  do  whatsoever 
he  appoints,  we  shall  have  the  testimony  that 
we  please  God ;  and  shall  soon  hear  him  say, 
"  Well  done,  good  and  faithful  servant ;  enter 
thou  into  the  joy  of  thy  Lord." 

Such  was  the  submission  of  Saul  of  Tarsus 
-"  Lord,  what  wilt  thou  have  me  to  do  7" 
Such  was  the  temper  of  Samuel — "Speak, 
Lord,  for  thy  servant  heareth."  Such  was 
the  practice  of  David — "  On  thee  do  I  wait  all 
the  day."  And  such  is  the  readiness  of  an- 
gels— Though  they  excel  in  strength,  they  do 
his  commandments  hearkening  unto  the  voice 
of  his  word.  What  pleases  them  is  not  the 
kind  of  work  in  which  they  are  employed,  but 
their  having  an  opportunity  of  showing  their 
regard  to  the  pleasure  of  the  employer.  May 
his  will  be  done  on  earth  as  it  is  done  in 
heaven ! 


MARCH  30. 

"  Since  we  have  heard  of  your  faith  in  Christ  Je- 
sus, and  of  the  love  which  ye  have  to  all  the 
Saints,  and  of  the  hope,  which  is  laid  up  for  you 
in  heavenV— -Col.  i.  4,  5. 

These  were  the  grounds  of  Paul  and  Tim- 
othy's praise  to  God  on  the  behalf  of  the  Colos- 
sians.  And  they  are  all  spiritual  motives. 
Temporal  blessings  are  not  to  be  overlooked 
— But  gratitude  is  to  be  wise,  and  to  propor- 
tioiHts  fervours  to  the  value  of  the  benefits 
conferred.  And  what  are  the  good  things 
pertaining  to  the  life  that  now  is,  compared 
with  all  spiritual  blessings  in  heavenly  places  1 


Much  depends  upon  the  nature  ot  jur  grata 
tude.  There  is  no  man  who  does  not  some 
times  thank  God.  But  for  what?  A  safe 
voyage ;  a  good  ha  rvest ;  a  recovery  from 
sickness.  All  that  awakens  his  heart  is  con- 
fined within  the  circle  of  time  and  sense. 
Christians  are  peculiar  in  every  thing;  ana 
their  gratitude  shows  that  they  are  heavenly- 
minded.  They  therefore  thank  Goc  .irt  so 
much  for  the  meat  that  perisheth,  as  ii_r  :hat 
meat  which  endureth  unto  everlasting  life: 
not  so  much  for  civil  freedom,  as  for  the  glo- 
rious liberty  of  the  sons  of  God ;  not  so  much 
for  health  of  body  as  for  soul  prosperity.  They 
that  are  after  the  flesh  do  mind  the  things  of 
the  flesh,  but  they  that  are  after  the  Spirit  the 
things  of  the  Spirit. 

The  blessings  here  specified  are  three. 

First,  their  faith  in  Christ.  Faith  regards 
all  the  Scripture ;  but  this  is  the  record,  that 
God  hath  given  us  eternal  life,  and  this  life  is 
in  his  son.  Faith  therefore  has  principally  to 
do  with  the  Saviour.  It  receives  as  true  the 
testimony  concerning  him;  and  leads  us  to 
depend  upon  him,  and  to  apply  to  him  for  all 
that  he  is  revealed  to  accomplish  and  bestow. 
Under  the  influence  of  it  therefore  we  are 
represented  as  looking  to  him;  coming  to  hiin; 
building  on  him  as  our  foundation ;  entering 
him  as  our  refuge ;  and  glorying  in  him  as  the 
Lord  our  righteousness  and  strength — For  the 
Scriptures  always  describe  rather  than  define 
faith ;  and  show  us  what  it  is  by  what  it  does. 

Secondly,  Their  love  to  all  the  Saints.  1 
need  not  observe  how  often  love  is  connected 
with  faith :  but  the  same  order  is  always  main- 
tained between  them — Faith  jprecedes  love. 
Love  is  the  fruit  and  not  the  root ;  the  effect 
and  not  the  cause.  Faith  is  the  origin  of 
every  thing  in  the  Christian  life;  and  it  is 
vain  unless  it  be  operative — it  works  by  love. 
Love  to  whom  1  To  "  The  Saints"— not  ex- 
clusively, but  peculiarly.  The  Thessalonians 
loved  all  their  fellow-creatures,  but  not  with 
the  same  degree  or  even  kind  of  love.  They 
loved  their  enemies,  but  not  as  they  loved 
their  friends.  They  loved  sinners ;  but  it  was 
with  a  love  of  pity  and  benevolence,  not  of 
esteem  and  complacency.  But  the  Saints 
were  regarded  by  them  as  the  excellent  of  the 
earth,  and  in  them  was  all  their  delight 
Love  to  whom  ?  To  "  all  the  Saints" — regard- 
less of  outward  distinctions,  or  the  minor  mat- 
ters of  religion.  Indeed  our  love  to  the 
brethren  is  not  a  proof  that  we  have  passed 
from  death  unto  life,  unless  it  regards  them 
as  saints.  We  love  them  under  the  influence 
of  some  other  character  or  quality,  unless  we 
can  pray,  "  Grace  be  with  all  them  that  love 
our  Lord  Jesus  Christ  in  sincerity :"  and  fol 
low  the  example  of  him  who  said,  "  Whoso- 
ever shall  do  the  will  of  my  Father  who  is  in 
heaven,  the  same  is  my  brother,  and  sister  and 
mother." 

Thirdly,  Their  "hope."    Hope  is  a  grace 


1. 


MARCH  31. 


117 


as  well  as  faith  and  love ;  but  as  a  grace  hope 
is  in  us;  whereas  here  hope  is  said  to  be 
"laid  up  for  them  in  heaven" — This  shows 
that  the  object  of  hope  is  here  intended ;  or 
all  that  which  God  has  promised  to  his  people 
beyond  the  grave.  The  laying  it  up  in  heaven 
reminds  us  of  its  security.  Hence  the  admo- 
nition of  the  Saviour :  "  Lay  up  for  yourselves 
treasures  in  heaven,  where  neither  rnoth  nor 
rust  doth  corrupt,  and  where  thieves  do  not 
break  through  nor  steal."  In  a  world  like 
this,  where  nothing  is  safe  or  certain,  how 
anxious,  fearful,  miserable,  must  those  be,  who 
have  their  portion  in  this  life !  But  Christians 
can  dwell  at  ease.  None  of  these  changes 
and  dangers  affect  their  essential  welfare. 
They  know  in  themselves  that  they  have  in 
heaven  a  better  and  an  enduring  substance. 
They  have  chosen  that  good  part  which  shall 
not  be  taken  away  from  them. — It  shows  us 
that  it  is  principally  future.  At  present  they 
are  not  at  home,  but  strangers  and  pilgrims 
on  earth.  They  have  remittances  and  sup- 
plies, but  it  is  from  God's  riches  in  glory. 
The  inheritance  is  reserved  in  heaven  for 
them ;  and  they  cannot  possess  it  till  they  are 
~>F  age.  Should  they  think  of  building  their 
tabernacles  here,  something  would  soon  tell 
them  to  arise  and  depart  hence  for  this  is  not 
their  rest.  Seed  is  sown  for  the  righteous; 
but  the  reaping-time  is  to  come.  Now  is  the 
conflict,  but  the  crown  of  glory  that  fadeth 
not  away  is  reserved  for  the  hour  of  triumph. 
— Also  by  being  laid  up  in  heaven  it  is  much 
concealed.  O  how  great  is  the  goodness, 
says  David,  which  thou  hast  laid  up  for  them 
that  fear  thee  !  and  says  the  Apostle,  Eye 
hath  not  seen,  nor  ear  heard,  neither  have  en- 
tered into  the  heart  of  man  the  things  which 
God  hath  prepared  for  them  that  love  him. 
After  all  the  developments  of  the  Scripture, 
and  the  illuminations  of  the  Holy  Spirit  in  the 
experience  of  Christians,  we  read  of  a  glory 
that  shall  be  revealed.  We  could  not  in  this 
weak  state  of  flesh  and  blood  bear  the  full 
disclosure.  But  the  veil  will  soon  be  drawn 
aside ;  and  the  voice  will  cry,  Come  and  see. 
And  the  sight  will  infinitely  surpass  the  ex- 
pectation. 


MARCH  31. 

u  The  engrafted  word." — James  i.  21. 

Historv,  is  silent  as  to  the  time  when 
grafting  was  first  introduced.  But  it  has  been 
long  practised ;  and  the  process  is  now  gen- 
erally familiar. 

The  image  essentially  includes  union,  vital 
union  between  parts  not  connected  before. 
The  man  receives  the  word  into  his  heart,  as 
the  tree  receives  into  its  stock  the  scion, 
which  by  incorporation  becomes  thencefor- 
ward one  with  itself  The  surprise  seems 
here— We  should  imagine  when  the  insertion 


is  made,  that  the  sap  of  the  tree  entering  the 
scion  which  is  so  much  smaller,  would  imme- 
diately convert  the  scion  into  its  own  quality 
but  instead  of  this  the  scion  converts  the  sap; 
and  the  changed  juice  maintains,  enlarges, 
fructifies  the  scion ;  and  causes  it  in  due  time 
to  produce — not  according  to  the  kind  of  the 
old  stock — but  of  the  adopted  graft. 

A  metaphor  is  not  to  be  pressed :  but  we 
cannot  avoid  remarking,  That  as  the  body  of 
the  tree  continues  the  same  after  the  ingraft- 
ing, so  in  conversion  we  remain  physically 
the  same  as  before ;  retaining  the  same  rela- 
tions, conditions,  callings;  the  same  corporeal 
powers,  and  mental  faculties — only  the  effi- 
ciency of  them  is  changed,  hallowed,  and  ap- 
plied to  other  uses  and  purposes — and  all 
through  the  medium  of  the  word. 

Grafting  is  one  of  the  most  pleasing  exer- 
cises to  those  who  feel  delight  in  horticulture . 
and  how  eagerly  and  anxiously  after  the  ope- 
ration has  been  performed,  does  the  gardener 
go  and  examine  whether  it  has  succeeded . 
And  this  will  be  soon  known.  If  the  scion 
has  taken,  it  proves  the  vitality  by  the  appear- 
ance and  growth  of  the  graft.  There  are  first 
the  shoots ;  then  the  branches ;  at  length  the 
blossoms  and  the  fruit  appear;  and  the  whole 
increases  every  year,  till  it  becomes  a  great 
tree  and  abundantly  rewards  the  owner. 

Thus  earnestly  and  carefully  does  a  minis- 
ter look  after  the  effect  of  his  labour ;  and  the 
success  of  his  preaching  is  known  and  haikd 
in  the  same  way ;  only  with  higher  exultation 
and  praise.  Happy  those  servants  of  the 
Lord  Jesus  whose  hearers  have  received  "  the 
grace  of  God  in  truth ;"  and  to  whom  they 
say,  "our  gospel  came  to  you  not  in  word 
only,  but  in  power,  and  in  the  Holy  Ghost, 
and  in  much  assurance." 

It  is  from  hence  the  gospel  has  its  charac- 
ter ;  and  is  called  the  ingrafted  word.  It  is 
so  called,  however,  not  because  this  is  always 
the  effect — for  there  are  many  who  receive 
it  in  vain ;  but  it  is  designed  to  be  so  received ; 
and  it  is  actually  thus  received  when  "  it  is 
able  to  save  the  soul."  Thus  it  is  called  the 
word  of  faith — not  because  it  is  always  be- 
lieved; but  because  it  is  credible;  and  it  is 
made  known  for  the  obedience  of  faith ;  and 
it  cannot  profit  us  unless  faith  be  mixed  with 
it.  Thus  it  is  called  the  word  of  life — not 
because  it  quickens  all  those  among  whom 
it  comes — for  there  are  many  who  remain 
dead  in  trespasses  and  sins:  but  it  calls  us 
to  walk  in  newness  of  life ;  and  the  man  who 
receives  it,  not  only  has  "  life,  but  life  more 
abundantly." 

How  does  this  apply  to  us?  "My  word," 
said  Jesus  t#  the  Jews,  "  has  no  place  in  you'* 
— Has  it  a  place  in  us? — And  what  place?  In 
the  head  only  ?  or  the  heart?  Is  it  in  us  a  no- 
tion? or  a  principle?  And  does  it  work  pow- 
erfully in  us  as  it  does  in  them  that  believe! 
And  does  it  fill  us  with  all  the  fruits  of  right- 


119 


APRIL  1. 


ousncss  which  are  by  Jesus  Christ  to  the 
oraise  and  glory  of  God !  Such  is  the  promise : 
'•'  I  will  put  my  Spirit  within  you,  and  cause 
you  lo  walk  in  my  statutes,  and  ye  shall  keep 
my  judgments  and  do  them." 


APRIL  1. 

And  these  things  I  speak  in  the  world,  that  they 
might  have  my  joy  fulfilled  in  themselves." — 
John  xvii.  13. 

"  In  the  world."  For  as  yet  he  was  in  it, 
but  was  just  going  to  leave  it  and  go  unto  the 
Father.  His  last  words,  considering  their 
conduct,  might  have  been  reproachful,  or  at 
least  reproving :  but  the  things  he  now  spoke 
were  adapted  to  encourage,  and  designed  to 
comfort  them — "  These  things  I  speak  in  the 
world,  that  they  might  have  my  joy  fulfilled 
in  themselves." 

Observe  the  nature  of  this  joy — "  my  joy." 
There  is  a  joy  he  himself  feels  in  contem- 
plating the  welfare  of  his  people.  In  saving 
them  "  he  rejoices  over  them  with  singing." 
As  the  good  shepherd  he  lays  the  sheep  he 
has  found  on  his  shoulder,  "  rejoicing."  He 
sees  of  the  travail  of  his  soul,  and  is  "  satis- 
fied." But  his  joy  here  is  not  the  joy  of  which 
he  is  the  subject,  but  the  joy  of  which  he  is 
the  medium,  author,  source  and  only  source. 
Jesus  the  Saviour!  All  that  is  good  and 
blessed  is  thine.  The  blood  that  redeems  us 
is  thine.  The  righteousness  which  justifies 
us  is  thine.  The  grace  that  sanctifies  us  is 
thine.  The  power  that  supports  us  is  thine. 
It  is  thy  peace  that  composes  us.  It  is  thy 
joy  that  must  be  in  us,  or  we  must  lie  down 
in  sorrow.  Thou  art  "  the  consolation  of  Is- 
rael ;"  and  there  is  not  a  drop  of  real  comfort 
but  flows  from  thee.  But  in  thee  there  is 
every  thing  that  can  excite,  every  thing  that 
can  justify  joy — even  though  it  should  be  joy 
unspeakable  and  full  of  glory. 

Observe  the  means  of  this  joy — "  These 
things  I  speak  in  the  world,  that  they  might 
have  my  joy  fulfilled  in  themselves."  This 
may  be  extended  to  all  that  he  had  delivered 
during  his  whole  ministry :  but  it  principally 
refers  to  his  present  speech,  and  the  prayer 
he  had  offered  in  their  hearing.  These  were 
to  animate  and  console  them.  In  these  they 
could  see  his  heart,  his  desires,  views  and 
purposes  on  their  behalf.  Here  they  heard 
him  say  that  he  had  finished  the  work  that 
was  given  him  to  do  ;  and  that  he  had  power 
over  all  flesh,  that  he  should  give  eternal  life 
to  as  many  as  the  Father  had  given  him. 
Here  they  heard  him  interceding  for  their 
preservation,  their  holiness,  their  union,  their 
glorification — What  could  they  desire  more  1 
And  what  can  we  desire  mqre  ?  For  having 
fled  for  refuge  to  lay  hold  upon  the  hope  set 
before  us,  we  are  authorized  to  receive  this 
irtrong  consolation,  and  claim  an  interest  in 


this  intercession,  accoidmg  to  his  own  words: 
"  Neither  pray  I  for  these  alone,  but  for  them 
also  which  shall  believe  on  me  through  their 
word."  Yea  we  have  the  advantage  of  them 
since  we  are  more  fully  acquainted  than  they 
were  at  this  time  with  the  dignity  of  his  per- 
son, his  dearness  to  God,  and  the  grounds  on 
which  he  pleads  for  us,  in  his  obedience  unto 
death,  and  in  his  sacrifice  on  the  cross.  We 
know  that  the  Father  heareth  him  always.  It 
was  David's  privilege  to  have  an  advocate  at 
court,  and  he  was  the  king's  own  son.  But 
we  have  a  much  greater  advantage  in  having 
an  advocate  with  the  Father.  What  was  Jona- 
than to  Jesus'!  Jonathan  too  had  to  plead  with 
a  father  that  hated  his  friend — But  says  Jesus, 
"I  say  not  unto  you,  that  I  will  pray  the 
Father  for  you :  for  the  Father  himself  loveth 
you,  because  ye  have  loved  me,  and  have  be- 
lieved that  I  came  out  from  God." 

Let  us  observe  one  thing  here — The  joy  of 
the  believer  is  not  a  visionary  thing.  It  is  not 
the  produce  of  delusion  or  ignorance.  It 
flows  from  conviction  ;  it  appeals  to  the  word 
of  the  Saviour.  They  who  put  their  trust  in 
him  know  his  name,  and  are  able  to  give  a 
reason  of  the  hope  that  is  in  them. 

Observe  the  measure  of  this  joy — "  That 
they  might  have  my  joy  fulfilled  in  them- 
selves?  They  possessed  it  already  but  de- 
fectively. In  conversion  a  good  work  is  be- 
gun ;  but  it  is  carried  on  until  the  day  of 
Christ.  The  rising  sun,  the  growing  corn, 
and  every  other  image  employed  in  the  Scrip* 
tures,  import  the  imperfections  and  progres- 
sions there  are  in  the  experience  of  Chris- 
tians. Hence  there  are  degrees  in  faith ;  and 
we  read  of  weak  and  of  strong  faith ;  of  little 
and  of  great  faith.  Some  have  a  competency 
of  faith ;  others  are  affluent,  they  are  rich  in 
faith.  Some  have  hope;  others  the  full  as- 
surance of  hope.  Some  from  various  preven- 
tions have  little  of  the  pleasures  of  religion ; 
others  walk  in  the  comforts  of  the  Holy 
Ghost.  Some  have  many  distressing  doubts 
and  fears ;  others  are  filled  with  all  joy  and 
peace  in  believing — And  this  is  peculiarly  de- 
sirable.    For 

Observe  Lastly,  the  importance  of  this  joy 
— This  undeniably  results  from  the  concern 
our  Saviour  here  expresses.  Men  often  err; 
and  we  cannot  conclude  that  a  thing  is  emi- 
nently, or  even  really  excellent  and  valuable 
because  they  prize  and  pursue  it :  for  what 
trifles,  what  follies  attract  and  influence 
many !  But  as  the  Lord  Jesus  thinketh  so  U 
is;  his  judgment  is  always  according  to  truth 
— And  therefore  says  he,  These  things  speak 
I  in  the  world  that  my  joy  might  be  fulfilled 
in  themselves.  He  knew  the  importance  of 
this  possession — to  the  honour  of  our  religion, 
and  the  recommendation  of  the  ways  of  god- 
liness to  others — to  our  activity  and  zeal  in 
the  divine  life — to  our  weanedness  from  the 
world — to  our  suoport  in  trouble— and  ou. 


APRIL  2. 


llfr 


eumlort  in  the  valley  of  the  shadow  of  death. 
In  all  these  the  joy  of  the  Lord  is  our  strength. 

Let  the  Saviour's  concern  regulate  the 
concern  of  ministers.  Let  them  be  helpers  of 
our  joy,  and  seek  the  tongue  of  the  learned, 
that  they  may  know  how  to  speak  a  word  in 
season  to  him  that  is  weary. 

Let  the  Sa\  four's  concern  regulate  the 
concern  of  Christians.  They  should  distrust 
themselves;  but  they  should  be  strong  in  the 
grace  that  is  in  Chiast  Jesus.  They  should 
watch  and  be  sober ;  yet  they  should  be  scrip- 
turalJy  confident  Are  the  consolations  of 
God  small  with  them  ]  They  are  not  small 
in  themselves,  and  they  were  not  small  in  the 
experience  of  the  first  believers.  If  therefore 
they  are  small  with  us,  is  there  not  a  cause  1 
Is  there  not  some  secret  thing  with  us  ?  Let 
us  search  and  try  our  ways,  and  turn  again 
unto  the  Lord.  Let  us  resolve  to  sacrifice 
whatever  has  caused  him  to  hide  his  face 
from  us.  Let  us  pray,  Restore  unto  me  the 
joy  of  thy  salvation,  and  uphold  me  with  thy 
free  Spirit.  Let  us  ask  and  receive  that  our 
joy  may  be  full. 


APRIL  2. 

*■  JSow  is  my  soul  troubled ;  and  what  shall  I  say  ? 
Father,  save  me  from  this  hour :  but  for  this 
cause  came  I  unto  this  hour.  Father,  glorify 
thy  name" — John  xii.  27,  28. 

Here  we  see  the  Saviour's  anguish  in  re- 
alizing the  approach  of  the  closing  scene  of 
his  life.  Yet  the  trouble  of  his  soul  could  not 
have  been  produced  by  the  certainty  of  his 
Buffering  and  death  only ;  it  must  have  prin- 
cipally regarded  the  nature  of  them.  Unless 
we  allow  this,  he  loses  his  pre-eminence. 
Some  of  the  sages  of  antiquity  met  their  end 
with  firmness.  Socrates  and  Seneca  died  with 
composure.  Stephen  did  not  say,  "  Now  is  my 
soul  troubled"  when  they  were  leading  him 
to  be  stoned.  Paul  did  not  tremble  when  he 
said,  "  I  am  ready  to  be  offered,  and  the  time 
of  my  departure  is  at  hand."  We  have  read 
of  martyrs  who  issued  from  their  prisons  with 
singing  and  embraced  the  stake.  And  though 
crucifixion  was  ignominious  and  painful, 
many  of  the  Lord's  followers  had  to  bear  a 
death  much  more  torturing  and  lingering ;  yet 
they  were  not  troubled  or  afraid.  But  his  suf- 
ferings and  death  were  to  redeem  us  from  the 
curse  of  the  law  ;  and  therefore  he  was  made 
a  curse  for  us.  The  Lord  laid  on  him  the  in- 
iquity of  us  all.  He  bore  our  sins  in  his  own 
body  on  the  tree.  And  here  it  is  that  we  see 
what  a  dreadful  evil  sin  is.  Many  deem  it  a 
light  thing ;  but  hear  him  saying,  "  My  soul 
is  exceeding  sorrowful,  even  unto  death." 
See  him  "  sore  amazed  and  very  heavy."  Be- 
hold "his  sweat,  as  it  were  great  drops  of 
blood  falling  to  the  ground."  A  Christian  can 
•ever  deem  sin  a  trifle,  or  be  reconciled  to  it 


after  he  has  seen  the  agonies  f  hiin  who  was 
pierced  by  it — And  as  the  citiztns  of  Rome, 
upon  the  uncovering  of  the  wounded  and 
gory  body  of  Csesar,  rushed  forth  to  find  and 
avenge  his  murderers,  so  every  Christian 
flees  to  arms  at  the  sight  of  the  death  of  Jesus. 

"Furnish  me.  Lord,  with  heavenly  arms, 
From  grace's  magazine ; 
And  I'll  proclaim  eternal  war 
With  every  darling  sin." 

— He  here  speaks  as  one  in  a  strait ,  as  if 
struggling  between  inclination  and  convic- 
tion, his  feeling  and  his  work — "And  what 
shall  I  say  1  Father,  save  me  from  this  hour : 
— But  for  this  cause  came  I  unto  this  hour." 
There  is  no  real  difficulty  here.  He  was  hu- 
man as  well  as  divine  ;  and  the  Godhead  did 
not  absorb  the  humanity,  or  change  its  attri- 
butes. The  Word  was  made  flesh,  and  had 
all  the  passions  and  infirmities  of  our  nature, 
sin  only  excepted.  But  suffering  in  itself  can 
never  be  agreeable  to  our  nature — for  then  it 
would  be  no  longer  suffering.  If  therefore 
we  submit  to  it,  it  is  not  from  pleasure,  but 
for  some  reason  or  purpose.  This  reluctance, 
instead  of  being  inconsistent  with  submission, 
serves  to  enhance  it,  and  is  even  necessary  to 
it.  There  is  no  resignation  in  giving  up  what 
we  do  not  value.  If  we  had  no  inclination  to 
food,  there  would  be  no  self-denial  in  fasting. 
There  is  no  virtue  in  a  stone ;  and  there  is  no 
patience  in  bearing  what  we  do  not  feel — Pa- 
tience is  injured  by  feeling  too  little,  as  well 
as  by  feeling  too  much ;  by  despising  the 
chastening  of  the  Lord,  as  well  as  by  fainting 
when  we  are  rebuked  of  him. 

Our  Saviour  therefore  acquiesces  in  the 
event.  But  in  his  mode  of  expressing  it,  he 
leads  us  to  observe  two  things  concerning  his 
death.  First,  that  it  was  not  casual :  "  For 
this  caxise  came  I  unto  this  hour."  It  was 
written  in  the  volume  of  the  book — It  was  a 
covenant  transaction.  He  assumed  a  body 
and  entered  our  world  for  the  very  design — 
"  The  Son  of  man  came  not  to  be  ministered 
unto,  but  to  minister,  and  to  give  his  life  a 
ransom  for  many" — He  became  incarnate  to 
die.  Secondly,  it  was  voluntary — "  For  this 
cause  came  I  unto  this  hmtr."  He  was  not 
compelled  or  deceived  into  the  business ;  but 
as  it  was  fore-appointed,  so  he  foreknew  and 
foresaw  it ;  and  acted  from  independence  and 
choice.  He  loved  us  and  gave  himself  for  us. 
He  had  his  eye  upon  this  scene  from  the  be- 
ginning, and  in  all  his  travels  of  woe  held  it 
in  view  till  he  reached  it,  saying,  "Lo!  I 
come  to  do  thy  will,  O  God.  I  delight  to  do 
thy  will :  yea,  thy  law  is  within  my  heart." 

Hence  his  pious  prayer — "  Father,  glorify 
thy  name."  As  if  he  had  said,  "  If  my  suf- 
ferings will  be  for  thine  honour,  let  them  fall 
upon  rne,  regardless  of  my  feelings."  Did  he 
then  question  this  1  By  no  means.  His  lan- 
guage is  rather  the  expression  of  confidence. 
"I  know  that  my  death  will  infalliblv  and  ir 


120 


APRIL  3. 


finitely  advance  thy  praise ;  and  therefore  I 
cheerfully  bow  t)  thy  pleasure" — Just  as  he 
said,  atler  instituting  his  own  supper,  and 
when  about  to  enter  Gethsemane :  "  But  that 
the  world  may  know  that  I  love  the  Father ; 
and  as  the  Father  gave  m«  commandment, 
even  so  I  do.     Arise,  let  us  go  hence." 

But  what  is  it  to  glorify  his  name  ?  Glory 
6  the  display  of  excellence.  God's  excellence 
cannot  be  increased,  but  it  may  be  made 
known ;  and  this  is  the  design  of  God  in  all 
his  operations.  The  heavens  declare  his 
glory.  All  his  works  praise  him.  "  And  every 
labour  of  his  hands  shows  something  worthy 
of  a  God"— 

•'  But  in  the  grace  that  rescued  man, 
His  brightest  form  of  glory  shines  ; 
Here  on  the  cross  'tis  fairest  drawn, 
In  precious  blood,  and  crimson  lines." 

If  God  had  punished  sinners  in  their  own 
persons  according  to  their  desert,  his  law 
would  have  been  magnified,  and  his  right- 
eousness and  truth  confirmed ;  and  thus  he 
would  have  been  glorified.  And  this  glory 
of  God  is  secured  here :  but  observe  the  addi- 
tional advantage.  Had  the  wicked  been  pun- 
ished, though  his  law  would  have  been  mag- 
nified, and  his  truth  and  righteousness  con- 
firmed, we  could  have  seen  nothing  else — 
nothing  of  his  mercy  and  love :  but  here 
mercy  and  truth  meet  together,  righteous- 
ness and  peace  kiss  each  other.  We  see  the 
exceeding  riches  of  his  grace,  in  his  kindness 
towards  us  by  Christ  Jesus.  And  we  draw 
the  consolatory  conclusion :  "  He  that  spared 
not  his  own  Son,  but  delivered  him  up  for  us 
all,  how  shall  he  not  with  him  also  freely  give 
us  all  things?" 

Herein  also  he  hath  abounded  towards  us 
in  all  wisdom  and  prudence.  At  present  in- 
deed we  see  comparatively  but  little  of  this 
glory :  yet  even  now  the  sight  is  enough  to 
fix  and  fill  the  mind  of  believers.  And  not 
only  are  they  relieved  and  refreshed  by  the 
contemplation,  but  they  are  sometimes  carried 
away,  and  catch  glimpses  of  those  irradiations 
reserved  for  another  life,  which  will  draw 
forth  the  wonder  and  praise  of  the  heavenly 
world  for  ever — and  angels  desire  to  look  into 
these  things. 

We  love  not  to  consider  Christ  only  or 
;hiefly  as  our  model.  But  after  holding  him 
forth  in  his  higher  character  as  our  sacrifice, 
and  righteousness,  and  strength,  it  is  more 
than  allowable  to  bring  him  forward  as  our 
example.  And  then  nothing  will  be  more  ac- 
ceptable to  Christians.  The  love  shed  abroad  in 
their  hearts  by  his  cross,  will  make  them  long 
to  resemble  him,  and  pray  that  they  may  be 
changed  into  the  same  image,  from  glory  to 
glory,  as  by  the  Spirit  of  the  Lord.  And  this 
conformity  is  not  only  desirable  but  necessary. 
"If  any  man,"  says  he,  "  will  be  my  disciple, 
let  him  deny  himself,  and  take  up  his  cross, 
and  follow  me."     Remember  therefore  that 


"  he  suffered  for  us,  leaving  us  an  exampje, 
that  we  should  tread  in  his  steps."  We  may 
feel  our  sorrows,  and  even  desire  the  removal 
of  them  ;  but  we  must  do  it  as  he  did. 
"  Father,  if  it  be  possible,  let  this  cup  pass 
from  me:  nevertheless  not  as  I  will,  but  as 
thou  wilt."  Like  him  also  we  must,  as  suf- 
ferers, regard  the  honour  of  God,  and  te  con- 
cerned that  his  Name  may  be  glorified  by  cur 
trials.  "Wherefore  glorify  ye  tiie  Lord  in 
the  fires."  You  cannot* do  this  in  the  same 
way  with  him.  His  sufferings  were  media- 
torial, atoning,  and  meritorious.  But  yours 
may  be  instructive,  encouraging,  and  useful. 
They  may  recommend  your  religion,  and 
prove  that  God  never  forsakes  his  people,  but 
is  with  them  in  trouble,  and  comforts  them  in 
all  their  tribulation,  enables  them  to  acknow- 
ledge "  he  hath  done  all  things  well."  "  It  is 
good  for  me  that  I  have  been  afflicted." 


APRIL  3. 

"  They  sung  an  hymn." — Matt.  xxvi.  3U. 

This  is  a  circumstance  not  mentioned  by 
the  other  evangelists.  But  it  is  very  instruc- 
tive. 

We  should  like  tc  have  known  the  very 
hymn  they  sung.  The  psalms  the  Jews  used 
at  the  end  of  the  passovor  began  with  the  one 
hundred  and  thirteenth,  and  ended  with  the 
one  hundred  and  eighteenth.  Was  the  hymn 
here  used  one  of  these  ?  Or  was  it  any  one 
else  of  the  compositions  of  David  "  the  sweet 
psalmist  of  Israel?"  Or  was  it  the  words  of 
any  other  pious  poet?  We  cannot  determine. 
We  have  every  reason  to  believe  the  subject 
of  it  was  suited  to  the  occasion ;  and  never 
had  language  been  so  honoured  before.  We 
might  also  have  wished  to  know  the  manner 
in  which  they  performed  it — Was  it  recitative 
or  choral?  Symphonious  or  responsive?  But 
how  did  he  join  ?  Oh  !  to  have  seen  the  emo- 
tions of  his  countenance,  to  have  heard  the 
strains  of  his  voice ! — But  the  Scripture  is  not 
designed  to  indulge  our  curiosity.  It  there- 
fore only  says,  "  They  sung  an  hymn."  But 
the  fact  itself  teaches  us  that  singing  is  a 
Christian  ordinance.  It  is  sanctioned  by  our 
Lord's  own  example.  And  the  authority  for 
the  usage  was  not  overlooked  by  the  Apostles 
as  we  see  both  in  their  practice  and  precepts. 
Thus  at  Philippi  we  find  Paul  and  Silas  at 
midnight  not  only  prayed  but  "sung  praises 
unto  God ;  and  the  prisoners  heard  them." 
And  thus  Paul  says  to  the  Colossians,  "  Teach- 
ing and  admonishing  one  another  in  psalms 
and  hymns  and  spiritual  songs,  singing  with 
grace  in  your  hearts  to  the  Lord."  And  Jamea 
enjoins  those  who  are  merry  to  "  sing  psalms." 

But  observe  by  what  this  singing  was  im 
mediately  preceded,  and  by  what  it  was  im 
mediately  followed. 

It  was  immediately  Receded  by  the  admit 


APRIL  4 


m 


is  tration  ot  his  own  supper  Hence  we  learn 
that  singing  should  accompany  this  sacred  or- 
dinance. "Joy  becomes  a  feast" — And  this 
is  a  feast — a  feast  of  love  and  friendship — a 
feast  of  reconciliation  between  God  and  us — 
a  feast  upon  the  sacrifice — a  feast  in  which 
we  are  reminded  that  "  his  flesh  is  meat  in- 
deed, and  his  blood  drink  indeed."  And  we 
ought  not  only  to  be  thankful  for  such  a  death, 
but  for  such  a  memento  and  emblem  of  it. 
For  here  we  have  signs  so  lively  and  sensible 
that  before  our  eyes  he  is  evidently  set  forth 
crucified  among  us.  And  what  an  honour 
that  we  who  are  not  worthy  of  the  children's 
crumbs  are  allowed  to  sit  down  with  the  King 
at  his  table,  as  a  proof  that  "  we  are  fellow- 
citizens  with  the  saints,  and  of  the  household 
of  faith!" 

"  While  all  our  hearts,  and  all  our  songs. 
Join  to  admire  the  feast: — 
Each  of  us  cries  with  thankful  tongues, 
Lord,  why  was  I  a  guest  ?" 

It  was  immediatelyybZfottjerf  by  his  entrance 
into  Gethsemane — When  they  had  sung  a 
hymn  "  they  went  out  into  the  mount  of 
olives."  Now  this  garden  may  be  viewed  as 
a  place  of  suffering,  and  of  retirement ;  and 
so  two  things  may  be  observed.  First,  That 
the  prospect  of  suffering  should  not  prevent 
our  joy  and  praise.  Though  our  Saviour  had 
announced  the  treason  of  Judas ;  foresaw  the 
denial  of  Peter,  and  the  desertion  of  all  the 
disciples ;  and  knew  that  he  was  now  going 
into  Gethsemane  to  agonize  there,  and  there 
to  be  apprehended  and  led  away  to  crucifixion 
— yet  this  does  not  hinder  his  previously  sing- 
ing a  hymn  !  Does  not  this  say  to  his  followers, 
Rejoice  evermore?  In  every  thing  give  thanks? 
A  Christian  should  say  with  David, "  I  will  bless 
the  Lord  at  all  times,  his  praise  shall  contin- 
ually be  in  my  mouth.  I  look  for  changing 
scenes  and  trying  dispensations ;  but  I  shall 
always  have  to  sing  of  mercy  as  well  as  judg- 
ment— and  of  mercy  in  judgment."  "  Come," 
would  Luther  say  to  Melancthon,  a  wise  man 
but  more  timorous  than  himself,  when  pros- 
pects looked  dark  and  distressing  at  the  be- 
ginning of  the  Reformation :  "  Come,  let  us 
sing  the  forty-sixth  psalm :  and  let  earth  and 
hell  do  their  worst."  Should  it  not  reprove 
and  humble  us,  that  we  have  so  little  of  the 
mind  that  was  in  Christ  Jesus,  especially  when 
we  consider  the  greatness  of  his  sufferings, 
and  the  comparative  lightness  of  our  own  ?  If 
we  are  not  filled  with  murmurings  and  com- 
plainings, we  are  often  silent  in  his  praise, 
as  if  we  had  nothingto  be  grateful  for,  though 
encompassed  with  his  goodness.  The  im- 
pression of  one  trial  will  make  us  insensible 
to  the  claims  of  a  thousand  blessings.  But 
Christ  might  well  sing.  He  knew  God  would 
be  with  him  in  the  trying  scene.  And  will 
he  not  be  with  you  ?  Has  hi  not  said,  "  I  will 
be  with  thee  in  trouble  ?"— And  he  had  a  joy 
«et  before  him  at  the  end  of  his  conflict,  the 


prospect  of  which  might  well  induce  him 
more  than  to' submit.  And  have  not  you! 
Could  you  see  the  issue  of  all  your  trials,  you 
also  would — you  must — rejoice  in  hope  of  the 
glory  of  God. 

Secondly,  That  religious  ordinances  and 
engagements  should  not  lead  us  to  dispense 
with  retirement.  When  therefore  they  had 
ended  the  communion  by  singing  a  hymn, 
they  went  out  into  the  mount  of  olives, 
whither  he  had  often  resorted  for  prayer  and 
meditation.  It  is  alone,  after  you  have  left 
the  worship,  and  especially  the  table  of  the 
Lord,  it  is  there  that  you  can  revive  the  re- 
membrance ;  that  you  can  bring  home  to 
yourselves  what  you  have  heard  and  seen ; 
that  you  can  call  your  consciences  to  an  ac- 
count ,  that  you  can  yield  yourselves  afresh 
unto  the  Lord ;  that  you  can  implore  that  di- 
vine influence  which  alone  giveth  the  in- 
crease. 

The  neglect  of  this  practice  will  explain 
the  reason  why  many  who  attend  the  services 
of  the  sanctuary  derive  so  little  advantage 
from  them — "  Through  desire  a  man  having 
separated  himself  seeketh  and  intermeddleth 
with  all  wisdom." 


APRIL  4. 

"  And  as  they  led  him  away,  they  laid  hold  upon 
one  Simon,  a  Cyrenian,  coming  out  of  the  coun- 
try, and  on  him  they  laid  the  cross,  that  he  might 
bear  it  after  Jesus." — Luke  xxiii.  26. 

In  the  course  of  a  few  hours  he  had  taken 
many  a  weary  and  painful  step.  From  the 
communion  chamber  he  had  walked  to  the 
garden  of  Gethsemane — From  Gethsemane 
he  was  hurried  away,  bound  as  a  prisoner,  to 
Annas — From  Annas  to  Caiaphas — From  Cai- 
aphas  to  Herod — From  Herod  back  again  to 
Pilate — so  that  he  had  already  traversed  a 
great  part  of  Jerusalem.  But  he  must  take 
one  melancholy  walk  more — It  is  from  the 
judgment-hall  to  Golgotha. 

With  us  not  only  hours  but  days,  and  fre- 
quently even  weeks  elapse  between  the  sen- 
tence of  death  and  the  execution :  and  Tibe- 
rias, the  present  emperor,  had  issued  an  order 
some  years  before,  that  no  criminal  should  be 
executed  till  ten  days  after  his  condemnation. 
But  the  benefit  of  this  edict  did  not  extend  to 
murderers  and  rebels,  as  it  was  judged  ne- 
cessary for  the  public  safety  and  tranquillity, 
that  such  malefactors  should  be  immediately 
put  to  death.  Jesus  was  arraigned  as  a 
mover  of  sedition  as  well  as  a  blasphemer; 
and  therefore  as  soon  as  ever  the  sentence 
was  pronounced  upon  him,  he  was  led  away 
lo  be  crucified.  But  he  was  not  taken  by 
surprise.  He  knew  that  his  hour  was  come* 
and  was  ready  to  welcome  its  approach. 

He  was  not  conveyed  to  the  place  of  exe- 
cution, but  walked.  Nor  was  this  all. 
Amonsr  the  Romans  the  criminal  carried  his 


122 


APRIL  5. 


cross.  Tne  design  ol  the  custom  was  good. 
It  was  to  intimate  that,  he  was  the  author  of 
his  own  punishment;  and  seemed  to  say  to 
him,  "  Hast  thou  not  procured  this  unto  thy- 
self ]n  The  outstretched  arms  of  the  criminal 
were  fastened  to  the  transverse  beam,  while 
the  upright  part  of  the  cross  rested  between 
his  shoulders,  and  extending  down  his  back 
dragged  on  the  ground.  In  this  manner  was 
Jesus  to  go  forward.  And  in  his  case  the  im- 
position was  not  only  humiliating  but  painful, 
owing  to  the  bruises  and  soreness  produced 
by  the  scourge.  Yet  thus  was  he  pressed 
with  the  heavy  load,  and  had  to  exert  all  his 
strength  to  draw  along  the  instrument  of  his 
death.  And  considering  his  agony  in  the 
garden,  his  fatiguing  night,  his  want  of  sleep 
and  refreshment,  and  his  loss  of  blood  ;  no 
wonder  he  was  found  unequal  to  the  continu- 
ance of  the  task,  at  least  in  the  manner  his 
executioners  wished.  Hence  the  relief  af- 
forded him.  This  relief  was  not  from  tender- 
ness to  him,  but  to  hasten  the  execution. 
They  saw  that  he  grew  weak,  and  frequently 
paused ;  and  were  fearful  lest  he  should  fail 
before  he  reached  the  top  of  the  hill.  This 
would  have  occasioned  delay ;  and  their  wish 
was  to  get  the  crucifixion  over,  and  the  bodies 
taken  down  before  the  Sabbath  began.  And 
such  was  their  haste,  that  by  nine  o'clock  he 
was  lifted  up  from  the  earth  !  He  had  drawn 
the  burden  through  the  streets,  arid  was  now 
between  the  city  gate  and  the  foot  of  Calvary, 
in  the  ascending  of  which  his  difficulty  would 
be  increased.  Here  the  procession  met  Sim- 
eon. Simeon  was  of  Cyrene,  a  city  of  Libya,  a 
thousand  miles  distant  from  Jerusalem.  He 
was  an  African  and  a  black — never  the  worse 
for  this — yea  we  hope  it  was  a  token  for  good 
with  regard  to  a  race  chargeable  with  so 
guilty  a  skin.  He  seems  to  have  been  a  man 
of  some  note :  at  least  he  was  the  father  of 
Rufus  and  Alexander,  who  were  afterwards 
distinguished  in  the  church.  Simeon  was 
coming  up  from  the  country,  either  to  do 
business  or  to  attend  the  Passover.  Nothing 
therefore  could  be  more  accidental  than  this 
meeting — But  how  much  in  his  history  de- 
pended upon  it !  We  cannot  help  thinking  he 
was  a  secret  disciple  of  Jesus;  and  seeing 
him  th  is  suffering,  and  ready  to  sink,  he  be- 
trayed his  sympathy  and  regard  by  his  looks 
and  words.  This  was  enough  for  the  soldiers, 
and  tho  rude  rabble,  who  setting  up  a  laugh 
exclaimed,  "  Well,  since  the  negro  pities  him, 
he  shall  help  him."  And  so  "  on  him  they 
laid  the  cross,  that  he  should  bear  it  after 
Jesus."  In  another  place  it  is  said  they 
"  compelled"  him  ;  but  this  regards  their  en- 
forcement of  the  thing ;  for  it  is  obvious  he 
made  no  resistance.  Had  he  been  an  unre- 
lenting Jew,  an  enemy  to  Jesus  and  his  doc- 
trine, he  would  have  railed  and  cursed ;  and 
the  Priests  and  Scribes  would  have  interposed 
for  him,  and  desired  the  soldiers  not  ti  make 


a  laughing-stock  of  one  of  their  fellow-c  tizens. 
Or  if  for  a  moment  he  discovered  a  little  re- 
luctance, he  soon  felt  enough  not  only  to 
make  him  willing  to  yield,  but  to  enable  him 
to  rejoice  that  he  was  counted  worthy  to  suf- 
fer shame  for  his  Name. 

And  is  not  the  same  thing  required  of  us ' 
Has  not  Jesus  said,  "Whosoever  doth  not 
bear  his  cross,  and  come  after  me,  cannot  be 
my  disciple  ?"  We  too  at  first  may  be  ready 
to  shrink  back;  but  further  information  and 
experience  induce  us  cheerfully  to  deny  our- 
selves, and  to  go  forth  to  him  without  the 
camp  bearing  his  reproach.  We  see  him  be- 
fore us — dignified  and  holy — enduring  the 
curse  for  us — and  leaving  us  only  "  this  light 
affliction,  which  is  but  for  a  moment,  and 
which  worketh  out  for  us  a  far  more  exceed- 
ing and  eternal  weight  of  glory" — 

"  We  tread  the  path  our  Master  trod, 
We  bear  the  cross  he  bore ; 
And  every  thorn  that  wounds  our  feet, 
His  temples  pierced  before. 

"  O  patient  spotless  Lamb! 
My  heart  in  patience  keep; 
To  bear  the  cross  so  easy  made, 
By  wounding  thee  so  deep." 


APRIL  5. 

"  And  there  followed  him  a  great  company  of  peo- 
ple, and  of  women,  which  also  bewailed  and 
lamented  him.  But  Jesus  turning  unto  them 
said,  Daughters  of  Jerusalem,  weep  not  for 
me,  but  weep  for  yourselves,  and  for  your  chiU 
dren.  For,  behold,  the  days  are  coming,  in  the 
which  they  shall  say,  Blessed  arc  the  barren, 
and  the  wombs  that  neter  bare,  and  the  paps 
which  never  gave  suck.  Then  shall  they  begin 
to  say  to  the  mountains,  Fall  on  us ;  and  to  the 
hills,  Cover  us.  For  if  they  do  these  things 
in  a  green  tree,  what  shall  be  done  in  the  dry  ?" 
— Luke  xxiii.  27 — 31. 

Only  six  days  before  he  had  descended  into 
Jerusalem  from  Bethany,  by  the  Mount  of 
Olives,  when  the  multitude  spread  their  gar- 
ments in  the  way,  and  cried,  Hosannah! 
Blessed  is  he  that  cometh  in  the  name  of  the 
Lord  !  Many  of  the  same  people  are  now  fol- 
lowing him  as  he  goes  to  Calvary  to  be  cru- 
cified. As  it  was  now  a  festival,  there  was 
an  immense  concourse  of  people ;  this  would 
readily  increase  the  number  of  spectators. 
But  a  public  execution  always  collects  a 
a  crowd.  There  must  be  something  exceed- 
ingly attractive  and  interesting  in  such  a 
sight,  or  so  many  would  not  repair  to  it ;  for 
they  go  voluntarily ;  and  there  have  been  in- 
stances in  which  a  reprieve  has  disappointed 
their  expectation,  and  led  them  to  murmur 
that  they  had  taken  so  much  trouble  in  vain. 
Yet  a  public  execution  might  be  rendered 
morally  impressive  and  useful.  "  The  way 
of  transgressors  is  hard."  See  there  what 
an  evil  and  bitter  thing  sin  is.  See  the  de- 
gradation of  our  common  nature.    That  crinv 


APRIL  6. 


123 


ma.  may  De  lesi  guilty  than  myself.  He  may 
have  had  tew  of  my  advantages.  If  left  in 
the  same  circumstances  he  was,  what  might 
1  have  been  ? — 

Our  regard  for  the  sex  makes  us  lament  that 
so  many  females  always  attend  such  scenes 
as  these.  They  have  certainly  more  compas- 
sionateness  than  men ;  but  they  have  also  in 
their  nature  a  principle  of  curiosity,  and  a  love 
of  excitement,  which  somei  imes  carry  them 
away.  Here  were  many  women  lining  the 
sides  of  the  road  by  which  Jesus  was  to  pass, 
some  leading  their  children,  and  some  carry- 
ing their  "babes.  But  they  did  themselves 
honour ;  for  while  others  insulted,  they  "  la- 
mented him."  Perhaps  some  of  them  had 
been  healed  by  him.  Perhaps  some  of  them 
had  heard  him  preach.  Were  any  of  the 
mothers  here  whose  infants  he  had  taken  in 
his  arms  and  blessed  ?  Was  the  widow  here 
whose  son  he  had  raised  from  the  dead  ?  Was 
the  woman  here  who  had  washed  his  feet 
with  her  tears  ?  Could  Martha  and  Mary  be 
here?  Or  Mary  Magdalene  and  the  other 
Mary  ? — These  seeing  him  as  he  came  oppo- 
site them — in  this  piteous  plight — bleeding — 
exhausted — pausing  and  panting — the  execu- 
tioners savagely  goading  him  on — and  the 
populace  mocking  at  his  grief;  could  refrain 
no  longer,  but  strongly,  as  the  word  implies, 
expressed  their  sorrow,  by  cryings,  and  tears, 
by  wringing  of  their  hands  and  striking  their 
breasts.  This  required  courage  a3  well  as 
tenderness.  It  showed  an  interest  in  the 
supposed  culprit:  it  seemed  a  censure  of  his 
suffering  as  unjust  and  cruel.  And  persons 
were  severely  forbidden  to  indulge  in  public 
condolence  with  offenders  the  Sanhedrim  had 
condemned — But  "  love  is  strong  as  death ; 
many  waters  cannot  quench  love,  neither  can 
the  floods  drown  it." 

Our  Saviour's  kindness  and  presence  of 
mind  are  here  seen.  The  nearness  of  his 
execution,  and  his  present  anguish  do  not  ab- 
sorb him  in  selfish  feeling,  but  he  turns  to 
these  daughters  of  Jerusalem,  and  says, 
"  Weep  not  for  me,  but  weep  for  yourselves 
and  your  children."  Some  suppose  that  he 
blamed  these  tears,  because  he  knew  they 
sprung  from  ignorance  of  the  cause  and  de- 
sign of  his  death.  Others  supposed  he  blamed 
them  because  he  did  not  deserve  these  tears, 
as  he  was  a  guilty  sufferer,  the  Lord  having 
laid  upon  him  the  iniquity  of  us  all.  The 
former  surmise  is  ill  founded,  the  latter  ab- 
surd. The  fact  is  he  did  not  blame  them  at 
all,  but  would  intimate,  That  if  they  knew 
what  was  ready  to  befall  them,  their  sorrow 
would  be  more  required  for  themselves  than 
for  him.  It  was  an  expression  of  his  pity, 
excited  by  a  view  of  the  dreadful  calamities 
which  would  desolate  their  city  and  their 
country,  when  even  Jewish  mothers,  who  so 
valued  offspring,  would  hail  the  childless ;  and 
others  envy  the  happiness  of  those  who  would 


be  buried  alive  !  "  For,  behold,  the  days  are 
coming,  in  the  which  they  shall  say,  Blessed 
are  the  barren,  and  the  wombs  that  never 
bare,  and  the  paps  which  never  gave  suck. 
Then  shall  they  hegin  to  say  to  the  moun- 
tains, Fall  on  us ;  and  to  the  hills,  Cover  us." 
Of  these  judgments  he  intimates  the  caus«. 
in  a  question  drawn  from  a  proverb :  "  For  if 
they  do  these  things  in  a  green  tree,  what 
shall  be  done  in  the  dry?"  The  green  tree 
refers  to  himself,  the  dry  to  the  people  of  the 
Jews.  Surely  wood  full  of  sap  is  less  inflam- 
mable than  wood  withered  and  dead.  If  I  ' 
suffer  who  am  innocent — how  will  the  guilty 
escape — and  who  are  adding  my  death  to  all  j 
their  other  crimes?  It  shows  us  that  sin  is 
danger,  and  prepares  us  for  the  wrath  of  God  ? 
"  Fury  is  not  in  me.  Who  would  set  the 
briers  and  thorns  against  me  in  battle?  I 
would  go  through  them,  I  would  burn  them 
together."  And  there  are  degrees  of  peril 
and  of  punishment.  If  the  ignorant  are  de- 
stroyed for  lack  of  knowledge,  what  will  be- 
come of  those  who  possess  and  abuse  it  ?  If 
they  escaped  not  who  refused  him  that  spake 
on  earth,  how  much  more  shall  not  we  escape 
if  we  turn  away  from  him  that  speaketh  from 
heaven  ?  If  the  children  of  ungodly  parents 
perish,  what  will  be  the  doom  of  those  who 
have  been  trained  up  in  the  nurture  and  ad- 
monition of  the  Lord  ?  If  Moses  and  Aaron 
were  so  severely  chastised  for  a  single  offence 
to  which  they  were  greatly  provoked  at  the 
waters  of  strife ;  what  have  they  to  expect 
who  sin  constantly  and  without  excuse  ?  If 
he  deals  thus  with  friends,  how  will  he  treat 
enemies  ?  "  Behold,  the  righteous  shall  be 
recompensed  in  the  earth,  how  much  more 
the  sinner  and  the  ungodly !"  "  The  time 
is  come  that  judgment  must  begin  at  the 
house  of  God:  and  if  it  first  begin  at  us, 
what  shall  the  end  be  of  them  that  obey  not 
the  gospel  of  God?  And  if  the  righteous 
scarcely  be  saved,  where  shall  the  ungodly 
and  the  sinner  appear  ?" 


APRIL  6. 

"  But  one  of  the  soldiers  with  a  spear  pierced  his 
side,  and  forthwith  came  thereout  blood  and 
water." — John  xix.  34. 

This  incident  is  recorded  by  none  of  the 
other  evangelists.  But  John  more  than  suf- 
ficiently attests  it  The  fact  is  very  striking 
and  improvable ;  and  perhaps  we  are  not  in- 
structed in  it  as  we  ought  to  be. 

The  ancients  enlarge  much  on  this  wound, 
and  some  of  the  moderns  are  not  far  behind 
them.  One  makes  it  an  allusion  to  the  man- 
ner in  which  Adam  obtained  his  wife,  and  by 
which  he  was  a  figure  of  him  that  was  to 
come.  While  the  Lord  from  heaven  was 
sleeping  the  sleep  of  death,  his  aide  was  open- 
ed, and  from  thence  his  Church  was  taken,  to 


124 


APRIL  7. 


/  vhom  he  has  espoused  himself.  Another 
makes  it  the  cleft  of  the  rock  into  which  God 
puts  us,  as  he  did  Moses,  when  he  passes  by 
and  proclaims  his  goodness.  A  third  repre- 
sents it  as  a  window  made  in  his  body  by 
which  we  can  look  into  his  heart  and  see  his 
love.  Herbert  in  his  Temple  calls  it  a  letter- 
bag  into  which  we  may  put  any  of  our  re- 
quests, and  which  shall  be  thereby  safely  con- 
veyed to  God. 

It  is  painful  to  think  what  freedoms  have 
been  taken  with  the  Scriptures;  and  what 
silly  and  profane  conceits  have  been  indulged 
on  subjects  at  once  the  most  sacred  and 
awful.  And  yet  many  affect  to  wonder  at 
the  impression  made  by  such  improprieties 
upon  the  minds  of  the  young,  and  the  edu- 
cated, and  the  sceptic,  and  the  scoffer !  We 
are  not  answerable  for  the  dislike  men  feel 
to  the  truth  itself;  but  we  should  distinguish 
between  the  offence  of  faith,  and  the  offence 
of  folly. 

The  occasion  of  the  event  was  this.  The 
Jews,  because  it  was  the  preparation,  that  the 
bodies  should  not  remain  upon  the  cross  on 
the  Sabbath-day,  for  that  Sabbath  was  an 
high  day,  besought  Pilate  that  their  legs 
might  be  broken;  and  that  they  might  be 
taken  away.  The  worst  of  men  are  often 
I  anxious  about  the  external  and  ceremonial 
parts  of  religion.  Conscience  as  well  as  de- 
i  cency  requires  something;  and  forms  and 
!  rites  are  not  difficult,  and  they  leave  the 
j  state  of  the  heart  untouched.  What  a  mix- 
ture was  here  !  What  superstition  and  wick- 
edness! What  regard  to  the  Sabbath  and  the 
passover  and  what  swiftness  to  shed  blood ! 
The  tender  mercies  of  the  wicked  are  cruel. 
Why  do  they  not  dispatch  the  sufferers  at 
once,  instead  of  only  hastening  their  death 
by  addition  to  their  anguish?  The  violence 
and  the  pain  probably  produced  the  most 
dreadful  outcries.  In  this  barbarous  manner 
the  soldiers  came  and  brake  the  legs  of  the 
first,  and  of  the  other  which  was  crucified 
with  him.  One  of  these  was  the  penitent 
thief.  He  had  prayed  to  be  remembered 
when  Jesus  came  into  his  kingdom,  and  had 
received  the  assurance  that  he  should  that 
very  day  be  with  him  in  paradise;  and  the 
promise  would  now  be  fulfilled.  Yet  this 
does  not  exempt  him  from  the  same  usage 
endured  by  his  impenitent  companion.  All 
things  come  alike  to  all.  But  though  out- 
wardly treated  alike,  what  a  difference  was 
there  between  them  in  their  feelings  and  in 
their  end — one  passing  from  torture  into  tor- 
ment— the  other  rejoicing  that  all  his  suffer- 
ing was  for  ever  ended,  and  he  should  instant- 
ly enter  into  the  joy  of  his  Lord ! 

Jesus  had  now  breathed  his  last.  Was  it 
owing  to  the  greater  sensibility  of  his  mind, 
and  delicacy  of  his  body,  that  he  expired 
sooner  than  his  fellow-sufferers]  Rather  we 
see  here  the  voluntariness  of  his  death.     He 


had  said,  No  man  taketh  my  life  from  me ;  I 
lay  it  down  of  myself.  As  he  was  the  sacri- 
fice, so  he  was  the  priest,  and  through  the 
eternal  Spirit  he  offered  himself  without  spot 
to  God.  He  did  not  die  therefore  from  a 
mere  exhaustion  of  nature.  He  cried  with  a 
loud  voice,  and  gave  up  the  ghost :  and  Pilate, 
as  a  thing  perfectly  unusual,  when  informed 
of  it,  marvelled  that  he  was  already  dead. 
When  therefore  they  came  to  Jesus,  and 
saw  that  he  was  already  dead,  they  brake 
not  his  legs :  but  "  one  of  the  soldiers  with 
a  spear  pierced  his  side,  and  forthwith  came 
thereout  blood  and  water."  From  hence  we 
see  that  our  Saviour  had  not  been  long 
dead ;  for  had  the  flesh  been  cold,  and  the 
fluids  coagulated,  the  effusions  would  not 
have  taken  place.  Those  who  understand 
anatomy,  and  are  aware  of  the  membraneous 
bag  which  contains  the  heart,  can  easily  ac- 
count for  the  flowing  of  water  as  well  as  blood. 
But  we  have  something  of  more  importance 
here  than  any  physical  reflections.  Let  me, 
O  my  soul,  consider  the  fact  as — an  instance 
of  the  indignity  to  which  the  Saviour  sub- 
mitted for  my  sake — as  a  confirmation  of  the 
reality  and  certainty  of  his  death — as  a  sym 
bol  of  the  manner  of  my  recovery  by  him — 
and  as  a  display  of  Providence  in  fulfilling 
the  Scriptures.  Take  your  own  thoughts 
first  upon  these  remarks,  and  then  read  the 
illustrations  in  the  following  exercise. 

"  O  the  sweet  wonders  of  that  cross 
Where  God  my  Saviour  groan'd  and  died! 
Her  noblest  life  my  spirit  draws 
From  his  dear  wounds,  and  bleeding  side.'" 


APRIL  7. 
"  One  of  the  soldiers  with  a  spear  pierced  his 

side,  and  forthwith  came  thereout  blood  and 

water." — John  xix.  34. 

Let  us  view  this  fact  as  an  instance  of  the 
indignity  and  insult  to  which  the  Saviour 
submitted.  When  we  consider  not  only  the 
pre-existence,  but  the  original  greatness  of 
the  Lord  Jesus;  and  read  all  the  magnificent 
things  the  sacred  writers  have  said  of  him ; 
how  surprising  do  his  grace  and  condescension 
appear !  He  took  not  on  him  the  nature  of 
angels — then  they  could  not  have  pierced 
him ;  but  because  the  children  were  partakers 
of  flesh  and  blood,  he  likewise  himself  took 
part  of  the  same.  Yet  he  did  not  assume  our 
nature  in  any  of  its  higher  forms  or  condi- 
tions. Some  are  rich  ;  hut  he  had  not  where 
to  lay  his  head.  Some  are  admired  and  ca- 
ressed ;  he  was  despised  and  rejected  of  men. 
Some  are  nobles  and  princes;  he  made  him- 
self of  no  reputation,  but  took  upon  him  the 
form  of  a  servant,  and  became  obedient  unto 
death,  even  the  death  of  the  ■cross.  The 
death  was  not  only  a  scene  of  pain,  but  of 
shame :  and  to  render  it  the  more  ignomini- 
ous, he  was  numbered  with  the  transgressors, 
and  crucified  between  two  thieves.     He  was 


APRIL  7. 


126 


also  insulted  when  dying — and  mangled  when 
dead.  O  my  soul,  was  all  this  humiliation  for 
me  1  And  shall  1  deem  any  thing  too  dear  to 
resign,  or  too  trying  to  endure  for  him  ?  How 
was  that  precious  body  prepared  for  him  by 
the  Holy  Ghost  treated !  How  was  his  whole 
frame  agonized  when  his  sweat  was  as  it 
were  great  drops  of  blood  falling  to  the 
ground  !  How  was  his  flesh  ravaged  by  the 
scourge  when  the  ploughers  ploughed  upon 
his  back,  and  made  long  their  furrows  !  How 
were  his  temples  lacerated  with  the  crown 
of  thorns  !  How  was  his  face  marred  when 
they  plucked  off  the  hair !  How  were  his 
hands  and  feet  pierced  with  the  nails — while 
the.  soldier's  spear  pierced  his  side !  And  how 
shall  I  regard  all  this !  The  wounds  of  a 
general  who  bleeds  in  the  defence  of  his  coun- 
try are  deemed  not  disgraceful,  but  scars  of 
honour;  and  are  viewed  with  emotions  of  ten- 
derness, admiration,  and  praise.  Jesus  dis- 
played much  more  than  such  memorials.  He 
retained  them  after  his  resurrection.  When 
he  appeared  to  the  Apostles,  "  he  showed  them 
his  hands  and  his  feet."  Thomas  was  not 
then  present,  and  continued  incredulous,  not- 
withstanding the  testimony  of  ten  witnesses 
-To  him  he  also  appeared ;  and  said,  "  Reach 
hither  thy  finger  and  behold  my  hands ;  and 
reach  hither  thy  hand  and  thrust  it  into  my 
side,  and  be  not  faithless  but  believing."  He 
wears  them  now.  John  saw  him  as  a  lamb 
that  had  been  slain.  He  will  wear  them  for 
ever,  and  the  view  of  them  will  serve  to  ex- 
cite the  renewed  praises  of  his  people — 

Let  us  view  it  as  a  confirmation  of  the  re- 
ality and  certainty  of  his  death.  It  could 
not  be  said  he  was  only  in  a  swoon  ;  or  half 
dead;  or  that  his  resurrection  was  nothing 
more  than  a  recovery  of  suspended  animation. 
His  enemies  were  concerned  to  know  that  he 
had  expired ;  and  they  fully  ascertained  it. 
The  very  act  of  wantonness  in  the  ruffian 
soldier  demonstrated  it.  He  could  not  have 
survived  the  wound,  had  it  been  given  him  in 
perfect  health.  It  penetrated  the  pericardi- 
um/ and  transfixed  his  vitals.  But  what  is 
this  to  us  ]  Every  thing.  Without  his  death 
the  whole  gospel  is  a  cipher,  and  all  our  hopes 
are  a  delusion.  He  died  for  us.  And  he  died 
for  us  not  only  or  principally  to  confirm  his 
doctrine,  or  to  be  our  example ;  but  to  bear 
our  sins  in  his  own  body  on  the  tree ;  and  by 
the  one  offering  up  of  himself  to  perfect  for 
ever  them  that  are  sanctified.  He  made 
peace  by  the  blood  of  his  cross.  He  died  too 
as  a  testator :  he  made  a  new  will,  the  lega- 
cies of  which  were  invaluable ;  but  it  could 
never  have  become  valid  without  his  death  : 
"  For  where  a  testament  is,  there  must  also 
of  necessity  be  the  death  of  the  testator.  For 
a  testament  is  of  force  after  men  are  dead  : 
otherwise  it  is  of  no  strength  at  all  while  the 
testator  liveth."  What  therefore  establishes 
my  faith  in  his  death  is  beyond  expression  im- 


portant. If  it  be  false,  I  am  left  to  all  the  ef 
fects  of  the  Fall.  If  it  be  true,  my  triumph 
is  complete — It  is  all  my  salvation  and  all  my 
desire. 

Let  us  view  it  also  as  a  symbol  of  the  man- 
ner of  our  recovery  by  him.  Hear  what  the 
reporter  of  the  fact  has  said  concerning  it  in 
his  epistle :  "  This  is  he  that  came  by  water 
and  blood,  even  Jesus  Christ;  not  by  water 
only,  but  by  water  and  blood."  It  would  be  far 
short  of  the  Apostle's  meaning  to  consider  the 
allusion  as  sacramental,  looking  only  at  Bap- 
tism and  the  Lord's  Supper.  The  reference 
regards  tha  double  efficiency  of  the  Lord's 
death — to  satisfy  and — to  sanctify.  Blood  to 
redeem  and  water  to  cleanse.  The  one  to 
remove  the  curse  of  sin,  the  other  the  love 
of  it.  Neither  of  these  blessings  i  is  to  be 
found  unless  in  the  cross.  But  they  are  both 
to  be  derived  from  a  dying  Jesus :  and  there- 
fore iniquity  need  not  be  our  ruin  if  we  apply 
to  him.  He  is  a  Prince  and  a  Saviour.  He 
gives  repentance  and  remission  of  sins. 

Let  us  be  convinced  of  our  need  of  both  ; 
and  combine  both  in  our  creed  and  our  expe- 
rience. It  is  a  defective  view  of  the  death 
of  Christ,  to  look  to  it  for  comfort  only :  he 
died  not  only  to  atone,  but  to  purify :  "  he 
loved  the  church,  and  gave  himself  for  it 
that  he  might  cleanse  it  by  the  washing  of 
water  by  the  word."  The  water  and  the 
blood  were  not  severed  in  their  effusion  ;  nei- 
ther can  they  be  divided  in  their  application. 
Happy  they  who  value  both ;  and  can  say,  "  In 
the  Lord  have  I  righteousness  and  strength." 

Lastly,  we  may  view  it  as  a  display  of 
Providence  in  the  fulfilment  of  the  Scrip- 
ture. Hence  John  immediately  adds,  "  And 
he  that  saw  it  bare  record,  and  his  record  is 
true :  and  he  knoweth  that  he  saith  true,  that 
ye  might  believe."  Believe  what  1  That 
Jesus  was  the  Messiah,  by  the  correspondence 
between  him  and  the  prophecies  going  before. 
Observe  those  he  mentions:  First,  says  he, 
"  For  these  things  were  done,  that  the  Scrip- 
ture should  be  fulfilled,  A  bone  of  him  shall 
not  be  broken."  Referring  to  the  language 
of  David,  "  He  keepeth  all  his  bones :  not  one 
of  them  is  broken."  This  was  not  only  fore- 
told of  him  in  words ;  but  also  prefigured  in 
type.  He  was  our  Passover.  Now  of  the 
Paschal  Lamb  it  was  said,  "  Neither  shall  ye 
break  a  bone  thereof" — This  could  not  have 
been  verified  had  the  soldier  fractured  his 
legs.  Nor  would  another  have  been  accom- 
plished had  he  not  pierced  his  side.  "Again 
another  Scripture  saith,  They  shall  ktok  ok 
him  whom  they  pierced :"  referring  to  the 
language  of  Zechariah,  "  They  shall  look 
upon  me  whom  they  have  pierced."  Thus 
the  eye  of  prophecy,  ages  before  the  accom- 
plishment, saw  this  soldier  piercing  him  per- 
sonally and  literally ;  and  the  Jews  by  means 
of  him:  and  therefore  he  adds,  "and  they 
shall  mourn  for  him."     And  some  of  them 


126 


APRIL  8. 


after  they  had  crucified  him,  were  brought  to 
repentance,  and  sorrowed  after  a  godly  sort. 
And  others  of  them,  yea  all  Israel  will  do 
this,  when  the  veil  is  taken  from  their  heart. 
It  is  also  now  realized  in  every  penitent  who 
mourns  for  his  sins  as  the  cause,  whoever 
were  the  instruments  of  the  sufferings  and 
death  of  the  Saviour. 

But  how  true  is  it  that  "  the  Scripture  can- 
not be  broken !"  And  how  wonderfully  does 
God  accomplish  it — by  friends — by  foes — by 
the  righteous — by  the  wicked — by  what  is 
casual — by  what  is  criminal — Nothing  was 
further  from  the  thoughts  of  this  unfeeling 
soldier  than  the  end  answered  by  his  brutali- 
ty— but  he  was  God's  instrument,  and  acted 
an  important  and  indispensable  part  in  proving 
his  omniscience  and  veracity. 


APRIL  8. 

"  They  shall  look  on  him  whom  they  pierced" 
John  xix.  37. 

It  is  added  in  the  prophecy  from  which 
these  words  are  taken — "And  they  shall 
mourn  for  him."  And  who  is  not  ready  to 
say,  "  Nothing  could  have  been  more  becom- 
ing in  those  who  were  chargeable  with  the 
deed-,  when  they  reflected  that  they  had  cru- 
cified an  innocent  being,  a  being  who  only 
went  about  doing  good,  a  being  made  higher 
than  the  heavens — surely  they  ought  to  have 
mourned  for  him  '  as  one  mourneth  for  his 
only  son,  and  to  be  in  bitterness  for  him  as 
one  that  is  in  bitterness  for  his  first-born.' " 
But  suppose  we  should  have  been  consenting 
unto  his  death  1  Suppose  we  should  have 
been  the  cause  of  it  1  Suppose  his  persecu- 
tors and  murderers  were  only  the  instruments 
we  employed  1  Then  our  resentment  will 
operate  nearer  home,  and  our  grief  will  rend 
our  own  souls.  And  this  is  the  case  with  a 
real  penitent.  By  faith  he  perceives  and  re- 
alizes his  own  bloodguiltiness  in  this  awful 
8cene ;  and  says, 

•  And  now  the  scales  have  left  mine  eyes, 

Now  I  begin  to  see; 
Oh !  the  curs'd  deeds  my  sins  have  done, 
What  murderous  things  they  be! 

•  — 'Twere  you  that  pull'd  the  vengeance  down 

Upon  his  guiltless  head  ; 
Break,  break,  my  heart !  oh!  burst,  mine  eyes, 
And  let  my  sorrows  bleed" — 

And  there  is  no  true  repentance  but  what 
flows  from  the  sight  of  the  cross. 

Yet  they  are  not  only  to  look  upon  him 
with  godly  sorrow,  but  also  with  enlivening 
hope.  For  he  was  not  only  pierced  by  them 
but  for  them ;  and  by  his  stripes  they  are 
healed.  Strong  consolation  is  necessary  to 
meet  true  conviction  of  sin.  And  here  it  is 
to  be  found,  and  here  only.  Every  other  re- 
fuge will  be  found  a  refuge  of  lies ;  every 
other  comforter  a  miserable  comforter.  But 
thet  which  satisfies  the  righteousness  of  God 


may  well  satisfy  the  alarmed  and  afflicted 
conscience  of  the  sinner.  We  have  redemp- 
tion through  his  blood;  and  this  blood  cleans- 
eth  us  from  all  sin.  We  oppose  to  the  num- 
ber and  heinousness  of  our  offences  the  infi- 
nite value  of  the  sacrifice.  We  are  recon- 
ciled unto  God  by  the  death  of  his  Son.  This 
death  we  plead,  and  are  accepted  in  the  Be- 
loved ;  and  we  joy  in  God  through  our  Lord 
Jesus  Christ,  by  whom  we  have  now  received 
the  atonement. 

We  look  on  him  also,  and  derive  submis- 
sion from  the  sight.  The  Apostle  tells  us  to 
"  consider  him"  as  a  sufferer,  lest  we  "  be 
weary  and  faint  in  our  minds."  His  cross  is 
the  tree  by  which  the  bitter  waters  in  the 
wilderness  are  healed.  His  death  has  re- 
deemed us  from  the  curse  of  the  law ;  and 
nothing  penal  is  left  in  any  of  our  trials.  The 
most  painful  of  them  are  only  the  medicines 
of  our  heavenly  Physician :  the  corrections 
of  a  loving  Father.  They  are  blessings  in 
disguise.  Are  we  tempted  to  despond  or  com- 
plain at  our  afflictions  1  What  are  our  en- 
durings  compared  with  his  1 — 

We  look  on  him  also  to  excite  and  inflame 
our  zeal.  Many  motives  to  obedience  are 
mentioned  in  the  Scriptures,  and  therefore  it 
cannot  be  improper  to  oe  influenced  by  them. 
Yet  the  purest  and  the  most  powerful  motive 
is  drawn  from  the  grace  of  our  Lord  Jesus 
Christ.  And  the  first  Christians  owned  and 
felt  it.  The  love  of  Christ,  says  Paul,  con- 
straineth  us  to  live  not  to  ourselves  but  to 
him  that  died  for  us  and  rose  again.  The 
divinity  is  equal  to  the  poetry  when  the  bard 
of  night  sings — 

"  — O  bleeding  Calvary, 
The  true  morality  is  love  of  thee." 

Hear  Hervey — In  a  letter  dated  Weston- 
Favell,  May  6th,  1748,  he  writes  thus  to  a 
person  he  had  befriended.  "  With  regard  to 
the  little  assistance  which  I  have  contributed, 

and  which  Mrs. thinks  worthy  of  her 

acknowledgments;  I  beg  of  her  to  observe 
that  it  is  owing,  wholly  owing  to  her  adored 
Redeemer.  To  him,  to  him  alone,  she  is 
obliged — if  there  be  an  obligation  in  the  case, 
for  this  friendly  donation.  He  has  been 
pleased  to  command  this  instance  of  my  grati- 
tude for  his  unspeakably  tender  mercies  to 
my  soul.  He  has  been  pleased  to  declare 
that  he  will  look  upon  such  a  piece  of  kind- 
ness as  done  to  his  own  blessed  self.  This 
makes  me,  this  makes  all  believers  glad  to 
embrace  every  such  occasion  of  showing  our 
thankfulness  to  our  infinitely  condescending 

gracious  Lord.    The  action  which  Mrs. 

calls  generous  does  not  arise,  as  she  expresses 
it,  from  any  innate  nobleness  of  mind.  I  re- 
member the  time  when  this  heart  was  as  hard 
as  the  flint,  and  these  hands  tenacious  even 
to  avarice.  But  it  is  Jesus,  the  quickening 
Spirit,  and  the  lover  of  souls,  who  has  made 


APRIL  9. 


127 


your  friend  to  differ  from  his  natural  self.  If 
•  the  flinty  heart  is  melted  into  compassion,  it 
ts  melted  by  a  believing  consideration  of  his 
most  precious  blood.  If  the  avaricious  hands 
are  opened  and  made  ready  to  distribute,  wil- 
ling to  communicate,  they  are  made  so  by  the 
free  grace  of  our  Lord  Jesus  Christ.  There- 
fore not  unto  me,  but  unto  the  great  and  good 
Redeemer,  are  all  the  returns  of  gratitude 
due." 


APRIL  9. 

;  Joseph  of  Arimathea,  (being  a  disciple  of  Jesus, 
but  secretly  for  fear  of  the  Jews,)  besought  Pilate 
that  he  might  take  away  the  body  of  Jesus." — 
John  xix.  38. 

We  may  consider  this  man  in  connexion 
with  prophecy.  Though  all  the  prophets 
gave  him  witness,  no  one  so  specially  testified 
of  the  sufferings  of  Christ,  and  the  glory  that 
should  follow,  as  Isaiah.  Observe  the  whole 
of  the  fifty-third  chapter — But  it  is  the  ninth 
verse  that  bears  upon  our  subject.  Bishop 
Lowth's  rendering  has  been  universally  deem- 
ed an  improvement — "  And  his  grave  was  ap- 
pointed with  the  wicked,  but  with  the  rich 
man  was  his  tomb."  Here  it  is  clearly  inti- 
mated that  there  would  be  an  instance  of 
overruling  providence.  Had  the  common  and 
natural  course  of  things  taken  place,  he  would 
have  been  buried  with  other  malefactors  in 
Golgotha,  the  place  of  a  skull.  There  were 
thrown  the  bodies  of  the  two  thieves — but  had 
his  been  thrown  there,  the  prediction  could 
not  have  been  verified.  But  the  word  was 
gone  out  of  God's  mouth,  and  was  firmer  than 
heaven  and  earth.  And  if  we  turn  from  the 
prophecy  to  the  history,  we  shall  see  how, 
though  his  grave  was  likely  to  have  been  with 
the  wicked,  yet  with  the  rich  man  was  his 
tomb.  "  When  the  even  was  come,  there 
came  a  rich  man  of  Arimathea,  named  Joseph, 
who  also  himself  was  Jesus'  disciple :  he  went 
to  Pilate,  and  begged  the  body  of  Jesus.  Then 
Pilate  commanded  the  body  to  be  delivered. 
And  when  Joseph  had  taken  the  body,  he 
wrapped  it  in  a  clean  linen  cloth,  and  laid  it 
in  his  own  new  tomb,  which  he  had  hewn  out 
in  the  rock :  and  he  rolled  a  great  stone  to 
the  door  of  the  sepulchre,  and  departed."  Let 
this  induce  and  enable  us  to  confide  in  the 
word  of  God  more  fully  and  more  firmly.  It 
is  a  triedjyoid.  For  near  six  thousand  years 
it  has  been  continually  put  to  the  test;  and  it 
has  always  been  found  faithful — "  The  Scrip- 
ture cannot  be  broken." 

We  may  consider  Joseph  of  Arimathea  in 
reference  to  his  rank  in  life.  He  was  "  a  rich 
man."  How  hardly  shall  they  that  have  riches 
enter  into  the  kingdom  of  God  !  Yet  we  here 
see  the  camel  drawn  through  the  eye  of  the 
needle :  for  what  is  impossible  with  men  is 
possible  with  God.  He  was  "  an  honourable 
counsellor."    Not  many  wise  men  after  the 


flesh,  not  many  mighty,  not  many  noble  are 
called.  Have  any  of  the  rulers  believed  on 
him]  Suppose  they  have  not  ?  Is  all  good- 
ness or  sense  confined  to  them  1  The  com- 
mon people  gave  much  better  proof  even  of 
their  wisdom  and  taste  than  those  who  des- 
pised them  ;  "  the  common  people  heard  him 
gladly" — But  we  answer,  yes ;  some  of  the 
rulers  have  believed  on  him  :  witness  Joseph 
of  Arimathea ;  and  Nicodemus.  The  wife  of 
Herod's  steward  followed  Jesus ;  we  read  in 
the  Acts,  of  honourable  women  not  a  few ; 
and  in  the  Epistles  of  saints  in  Ceesar's  house- 
hold. We  find  Abraham  rich  and  powerful 
enough  to  furnish  from  his  own  family  four 
hundred  armed  men.  Godliness  once  rode  in 
the  second  chariot  of  Egypt :  and  led  Daniel 
the  prime  minister  of  one  hundred  and  twenty- 
seven  provinces,  to  retire  three  times  a  day 
for  praise  and  prayer :  and  in  all  ages  there 
have  been  somf  instances  of  piety  in  the  high- 
er walks  of  like.  There  have  indeed  been 
few  enough  to  show  that  the  cause  of  Christ 
has  not  depended  on  them,  while  they  have 
been  numerous  enough  to  confute  the  preju- 
dice that  religion  is  only  suited  to  the  ignorant 
and  vulgar. 

We  may  also  view  this  man  in  connexion 
with  his  infirmity  and  imperfection.  The 
Jews  had  passed  a  decree  that  if  any  man 
confessed  Christ,  he  should  be  put  out  of  the 
synagogue.  Hence  many  who  believed  on 
him,  yet  feared  to  confess  him.  This  was  for 
some  time  the  case  with  Joseph.  He  was  "  a 
disciple  of  Jesus,  but  secretly,  for  fear  of  the 
Jews."  "  The  fear  of  man  bringeth  a  snare." 
It  is  this  that  leads  many  to  ask,  not  whether 
such  a  thing  be  right ;  but  what  will  people 
think  and  say  of  me  if  I  adopt  it  ?  It  is  this 
that  keeps  many  from  following  their  convic- 
tions, and  acknowledging  what  they  know  to 
be  the  truth.  But  we  ought  faithfully  to  ad- 
here to  the  dictates  of  conscience ;  and  not 
only  be  Christians,  but  appear  such,  confess- 
ing with  the  mouth,  as  well  as  believing  with 
the  heart ;  and  remembering  that  if  we  are 
ashamed  of  Christ,  he  will  be  also  ashamed  of 
us.  We  do  not  therefore  justify  Joseph  in 
this  part  of  his  conduct  Yet  let  us  remem- 
ber— That  some  individuals,  owing  to  their 
stations  and  connexions,  have  difficulties  in 
religion  to  contend  with  which  others  know 
nothing  of,  or  they  would  feel  and  pray  for 
those  they  are  now  perhaps  only  disposed  to 
censure  and  condemn — That  grace  operates  in 
various  degrees — and  that  between  the  begin- 
ning and  the  progress  of  its  work  in  the  soul 
there  may  be  as  great  a  difference  as  between 
the  mustard  seed  and  the  mustard  tree.  And 
— That  we  may  hope  the  Lord  has  more  dis- 
ciples than  we  are  aware  of,  only  they  are 
kept  back  from  our  observation  by  things 
blamable  in  themselves,  yet  compatible  with 
sincerity.  Little  did  Elijah  think  when  he 
said  T  am  left  alone  that  there  were  seven 


128 


APRIL  10. 


thousand  men  who  had  not  bowed  the  knee  to 
the  image  of  Baal.  Little  did  the  Apostles 
imagine  their  Lord  had  a  secret  yet  real  dis- 
ciple in  Joseph  of  Anmathea. 

Therefore  again  observe  this  man  in  the 
increase  and  development  of  his  Christian 
principle.  For  he  now  shows  himself  openly, 
and  acts  a  noble  and  distinguished  part.  The 
effect  was  owing  to  the  death  of  Jesus — This 
did  more  than  his  miracles  and  preaching — 
This  does  every  thing  to  purpose  in  the  divine 
life — Hence  our  strength  as  well  as  comfort 
— "I,  if  I  be  lifted  up  from  the  cross,  will 
draw  all  men  unto  me." — Prudence  would 
have  said,  Forbear.  You  will  involve  yourself 
in  trouble  and  expence.  You  will  draw  upon 
yourself  suspicion.  You  will  excite  preju- 
dice. You  will  injure  your  usefulness — Be- 
sides he  is  now  dead,  and  what  good  can  you 
do  his  remains  1  But  Joseph  confers  not  with 
flesh  and  blood.  It  required  1io  little  zeal  and 
courage  to  own  a  regard  for  one  that  had  been 
judicially  executed  unuer  the  charge  of  blas- 
phemy and  sedition — to  come  forward  and 
publicly  ask  for  his  body — to  give  it  an  hon- 
ourable interment  in  his  own  garden  and 
his  own  tomb,  which  had  never  yet  been  used. 
This  was  more  than  identifying  himself  with 
the  malefactor ;  it  was  doing  him  honour  to 
the  utmost.  It  was  far  surpassing  his  Apostles : 
they  had  all  forsaken  him,  and  disowned  their 
master  dying  and  dead.  But  this  man  goes 
forth  to  him  without  the  camp,  bearing  his 
reproach  and  braving  every  danger;  for  he  now 
feels  that  perfect  love  that  casteth  out  fear. 

Let  us  not  decide  upon  the  character  of 
persons  too  soon.  Let  us  not  give  them  up 
because  of  some  present  weaknesses,  much 
influenced  perhaps  by  peculiar  circumstances. 
Let  us  not  despise  the  day  of  small  things. 
We  have  often  seen,  in  the  experience  of  the 
bruised  reed  and  the  smoking  flax,  judgment 
brought  forth  to  victory :  and  we  are  confident 
of  this  very  thing,  that  he  who  hath  begun  a 
good  work,  will  perform  it  until  the  day  of 
Jesus  Christ.  The  path  of  the  just  is  as  the 
shining  light,  that  shineth  more  and  more 
unto  the  perfect  day.  How  delightful  to  see 
persons  proving  better  than  our  fears,  and  far 
surpassing  all  our  hopes  !  What  changes  in 
our  views  and  feelings  sometimes  render  us 
a  wonder  to  others,  and  perhaps  also  to  our- 
selves !  How  unlike  may  the  present  be  to  the 
future  !  In  the  days  of  Queen  Mary,  when 
so  many  were  put  to  death  for  denying  the 
doctrir.o  of  transubstantiation — that  Moloch 
at  whose  snrine  so  many  victims  have  been 
immolated,  a  poor  man  was  convicted  and  sen- 
tenced to  be  burnt  alive.  In  his  way  to  the 
place  of  execution  he  was  very  pensive  and 
depressed.  But  when  he  came  in  sight  of  the 
stake,  overpowered  for  the  time  with  fear,  he 
involuntarily  exclaimed,  "  Oh  !  I  cannot 
burn  !  I  cannot  burn  !"  Some  of  the  priests, 
wioposing  he  wished  to  recant,  immediately 


approached  and  addressed  him.  This  how- 
ever was  not  his  design ;  but  he  wanted  more 
of  that  confidence  and  consolation  which 
would  enable  him  to  endure  becomingly  the 
fiery  trial.  He  was  left  some  minutes  to  him- 
self, during  which  in  great  earnestness  and 
agony  of  spirit,  he  prayed  that  God  would 
manifest  himself  more  clearly  to  his  mind — 
When  God  so  shone  in  upon  his  soul,  that 
raising  and  clapping  his  hands,  he  cried  with 
a  loud  voice — "  Now  I  can  burn — Now  I  can 
burn." 


APRIL  10. 

"  Because  I  live,  yc  shall  live  also." — John  xiv.  liJ. 

We  are  seldom  sufficiently  struck  with  in- 
dividual importance.  We  are  all  in  a  state 
of  connexion  with,  and  dependence  upon  each 
other,  like  the  members  of  the  human  frame, 
in  which  one  part  cannot  say  to  another,  I 
have  no  need  of  thee ;  and  where  even  those 
members  which  seem  to  be  more  feeble  are 
necessary  to  the  welfare  of  the  whole  body. 
But  there  are  persons  who  seem  to  be  the 
very  life  of  the  cause  or  the  community  to 
which  they  belong.  Place  them  in  a  state  of 
danger  and  you  awaken  a  thousand  sympa 
thies  and  anxieties.  Remove  that  monarch, 
and  the  extensive  empire  founded  by  his  val- 
our and  skill  is  crushed  at  once,  or  crumbled 
by  degrees  to  nothing.  Remove  tnat  minister, 
and  the  congregation  he  has  by  his  talents  at- 
tracted and  formed,  is  divided,  diminished  and 
dispersed.  Remove  the  head  of  that  family, 
and  two  tender  relations  are  immediately  pro- 
duced, the  widow  and  the  fatherless,  and  both 
reduced  to  perplexity  and  distress;  it  may  be 
to  want  and  oppression.  Yet  in  all  these  in- 
stances the  dependence  is  not  absolute,  and 
the  consequences  admit  of  much  exception 
and  limitation.  Empires  have  flourished  when 
monarchs  have  fallen.  Congregations  have 
continued  when  ministers  have  finished  their 
course.  Families  have  been  provided  for 
when  the  husband  and  the  father  have  been 
taken  away — But  here  is  a  Being  upon  whom 
hangs  all  the  glory  of  his  Father's  house.  He 
is  indispensably  and  infinitely  necessary  to  a 
multitude  which  no  man  can  number.  Is  he 
alive  or  dead  1  If  he  be  dead  we  are  for  ever 
undone.  If  he  be  alive  we  are  safe,  we  are 
happy,  we  are  made  for  eternity !  And  what 
is  his  own  language  1  "  Because  I  live,  ye 
shall  live  also." 

By  his  life  here,  though  spoken  of  as  pres- 
ent, because  of  its  nearness  and  certainty,  he 
means  his  life  after  his  resurrection ;  and  to 
this  the  Apostle  refers  when  he  says,  "If 
when  we  were  enemies,  we  were  reconciled 
to  God  by  the  death  of  his  Son,  much  more, 
being  reconciled,  we  shall  be  saved  by  hia 
life.  Of  this  life  we  think  comparatively  too 
little,  no*  considering — that  it  was  expedienl 
for  us  tnat  he  went  away — that  he  not  only 


APRIL  11. 


129 


died  for  us  but  rose  again — that  he  is  exalted 
to  be  a  Prince  and  a  Saviour-^- $at.  lie  is  car- 
rying on  in  heaven  the  saroe  cause  that 
brought  him  down  to  eartffirThere  will  be 
indeed  a  close  to  this  at  the  end  of  the  econo- 
my, when  he  will  deliver  up  the  kingdom  to 
God,  even  the  Father,  and  God  shall  be  all  in 
all:  but  at  present  he  is  leading  not  only  a 
life  of  glory  but  of  office,  and  will  continue 
applying  on  the  throne,  the  redemption  he 
procured  on  the  cross,  till  he  shall  appear  the 
second  time  without  sin  unto  the  complete 
salvation  of  his  people.  It  would  be  easy  to 
shuw  how  the  life  of  his  people  in  their  justi- 
fication, sanctification,  and  glorification  de- 
pends on  the  living  Saviour ;  but  we  see  also 
that  their  life  is  insured  and  secured  by  his — 
"  Because  1  live,  ye  shall  live  also." 

The  certainty  of  the  result  is  founded  in 
three  principles.  First,  the  union  subsisting 
between  him  and  them.  Secondly,  the  claim 
he  has  to  urge  on  their  behalf,  having  suffered 
and  died  for  them.  And  Thirdly,  the  all-suf- 
ficiency he  possesses  to  meet  all  their  exi- 
gences. We  cannot  infer  the  safety  and  wel- 
fare of  a  person  merely  from  the  regard  of 
his  friend ;  for  however  intensely  his  friend 
may  love  him,  he  may  be  unable  to  succour 
and  defend  him.  But  the  ability  of  the  Sa- 
viour is  equal  to  his  readiness  to  help  us.  His 
love  passeth  knowledge,  and  has  the  com- 
mand of  unbounded  resources — he  is  mighty 
to  save — able  to  save  to  the  uttermost  those 
that  come  unto  God  by  him.  Jacob  supposed 
Joseph  was  dead,  but  he  was  alive,  and  the 
prime  minister  of  Egypt,  and  all  the  stores 
of  the  realm  were  at  his  disposal ;  and  be- 
cause he  lived  his  family  lived  also.  And  we 
have  an  intercessor  for  us,  an  advocate  with 
the  Father,  a  relation  who  loved  us  so  as  to 
bleed  and  die  for  us,  who  has  power  over  all 
flesh,  who  has  all  power  in  heaven  and  in 
earth,  and  is  head  over  all  things  unto  the 
Church,  which  is  his  body.  How  can  we 
perish  for  want  while  in  him  all  fullness 
dwells  1  In  what  perils  can  his  defence  fail 
us  ?  "  Fear  not,"  says  he,  "  I  am  the  first  and 
the  last ;  I  am  he  that  liveth,  and  was  dead ; 
and,  behold,  I  am  alive  for  evermore,  Amen ; 
and  have  the  keys  of  hell  and  of  death." 

"  How  can  I  die  while  Jesus  lives, 
Who  rose  and  left  the  dead  ? 
Pardon  and  grace  my  soul  receives 
From  mine  exalted  Head." 


APRIL  11. 

a  God  maketh  my  heart  soft.1" — Job  xxiii.  16. 

We  may  consider  God's  softening  the 
heart  three  ways.  There  is  a  soft  heart  de- 
rived from  constitution — Thus  he  makes  the 
heart  soft  as  the  God  of  nature.  There  is  a 
soft  heart  derived  from  affliction — Thus  he 
makes  the  heart  soft  as  the  God  of  Provi- 
dence. There  is  a  soft  heart  derived  from 
9 


renovation — Thus  he  makes  the  heart  soft  a* 
the  God  of  grace. 

Let  us  now  attend  to  the  first  of  these. 
We  are  fearfully  and  wonderfully  made ;  and 
while  there  is  a  general  sameness,  there  is 
also  a  remarkable  variety  in  the  human  race 
naturally.  It  seems  strange  that  any  should 
deny  this,  and  endeavour  to  account  for  every 
variation  and  inequality  from  the  operation 
of  causes  subsequently  to  birth.  Events  and 
circumstances  have  unquestionably  a  mighty 
influence  in  forming  the  character;  and  in 
elevating  or  depressing,  in  rousing'  or  check- 
ing the  powers  of  the  individual :  but  surely 
there  is  some  difference  previously  to  the  ex- 
istence or  want  of  excitement  and  develop- 
ment We  cannot  suppose  that  any  similar 
mode  of  training  would  have  made  Johnson 
Shakspeare,  or  Shakspeare  Johnson.  Some 
are  naturally  bold,  forward,  and  loquacious. 
Others  are  timid,  retreating,  and  slow  of 
speech.  The  meal  out  of  which  some  are 
kneaded  seems  leavened  with  laudanum ; 
while  mercury  seems  infused  into  the  very 
frame  of  others,  and  they  are  all  vigour  and 
motion.  How  unimpressible  are  some!  It 
matters  not  where  they  are,  all  places  and  all 
scenes  are  nearly  the  same  to  them ;  they  are 
insensible  to  every  thing  that  can  strike  the 
senses,  imagination,  and  passions.  But — and 
you  may  see  it  in  children — take  others  and 
you  find  their  curiosity  is  awakened,  their 
fear  excited,  their  hope  inflamed,  according 
to  the  quality  of  what  comes  in  contact  with 
them  ;  and  their  feelings  respond  to  every 
pleasing  or  painful  occurrence. 

We  are  not  able  to  determine  physically 
the  cause  of  this  constitutional  sensibility ;  it 
requires  far  more  knowledge  than  we  possess 
or  can  probably  acquire.  Neither  is  it  neces- 
sary to  attempt  absolutely  to  decide  whether 
this  softness  of  heart  be  upon  the  whole  de- 
sirable or  advantageous.  We  must  not  in  this 
case  arraign  the  sovereign  pleasure  of  God, 
any  more  than  in  our  form  or  our  stature,  by 
saying,  Why  hast  thou  made  me  thus  1  Nor 
should  we  forget  that  religion  adapts  itself  to 
every  peculiarity  of  natural  formation  and 
complexion.  It  has  scenery  for  the  imagina- 
tive, secrets  for  the  inquisitive,  depths  for  the 
profound,  argument  for  the  reasoning,  and 
facts  for  the  busy  and  simple ;  it  has  active 
engagements  for  the  daring  and  zealous ;  and 
retirement  and  gentleness  for  the  meek;  it 
allures  some,  and  some  it  saves  with  fear. 
There  is  nothing  also  in  the  world  purely 
natural,  but  the  Maker  of  all  things  has, 
so  to  speak,  balanced  or  qualified;  levying 
some  tax  upon  what  is  admired  and  envied, 
and  connecting  some  redeeming  quality,  or 
some  power  of  compensation  with  every  dis- 
advantage. Certain  states  or  qualities  there- 
fore abstractedly  considered  cannot  prove 
how  much  the  subjects  of  them  actually  suf- 
fer or  enjoy. 


lao 


APRIL  12. 


The  tenderness  cf  which  we  are  speaking 
certainly  gives  a  quickness  to  the  sensations 
of  the  individual,  so  that  he  admits  more  mis- 
ery than  another ;  but  he  feels  also  more  hap- 
piness. Such  a  man  incurs  indeed  many  a 
pang  by  his  sensibility,  but  then  he  is  capable 
of  a  thousand  pleasures  which  others  know 
not  of.  He  has  indeed  less  peace,  but  more 
enjoyment;  and  his  exquisite  indulgences, 
with  the  alternations  of  sadness — in  which 
too  he  often  feels  a  strange  kind  of  satisfac- 
tion and  luxury,  are  far  better  than  the  stag- 
nant pool,  or  the  dull  unvarying  level  of  dull- 
ness and  unfeeling  sameness.  I  wou!d  rather 
be  a  sensitive  plant  than  a  fungus.  Who 
would  as  a  traveller,  be  cased  from  head  to 
foot  in  leather,  to  escape  the  inconvenience 
of  a  few  gnats  and  briers,  and  lose  the  liberty 
and  gratifications  of  the  journey  1 

All  must  allow  that  this  sensibility  renders 
the  possessor  amiable.  Men  are  commonly 
ashamed  of  being  seen  in  tears.  But  true 
greatness  is  always  tender  and  sympathetic. 
Homer,  that  just  observer  of  nature,  makes 
no  scruple  to  represent  Ulysses — his  best  of 
men ;  and  Achilles — his  bravest  of  men,  fre- 
quently weeping.  Jonathan  and  David  were 
the  most  heroical  young  men  of  the  age ;  yet 
they  wept  on  each  otlier's  neck,  till  each  ex- 
ceeded. Yea  we  read  that  the  Lord  of  all 
wept  at  the  grave  of  Lazarus.  What  can 
equal  beauty  in  tears  1  The  moment  a  female 
appears  devoid  of  tenderness,  she  wants  an 
excellence  so  essential  that  nothing  can  atone 
for  in  her ;  and  though  she  may  possess  talent, 
and  retain  the  dress  of  the  sex,  she  forfeits 
the  honourable  and  endeared  name  of  woman. 

It  will  also  be  acknowledged  that  this  sen- 
sibility prepares  persons  for  usefulness.  In 
numberless  cases  where  the  relief  and  com- 
fort of  our  fellow-creatures  are  concerned, 
many  are  not  excited  and  constrained  to  act, 
because  they  do  not  feel. 


APRIL  12. 

"  God  maketh  my  heart  soft." — Job  xxiii.  16. 

There  is  a  soft  heart  derived  from  afflic- 
tion— Thus  God  maketh  the  heart  soft  as  the 
God  of  Providence. 

To  this  Job  immediately  refers.  "  For  God 
maketh  my  heart  soft,  and  the  Almighty  trou- 
bleth  mc,  because  I  was  not  cut  off  before  the 
darkness,  neither  hath  he  covered  the  dark- 
ness from  my  face." 

Man  is  born  to  trouble  as  the  sparks  fly  up- 
ward. But  we  shall  not  enlarge  upon  the 
multitude  and  variety ;  the  sources,  kinds,  and 
degrees  of  human  sufferings  in  this  vale  of 
tears.  And  we  shall  turn  away  as  soon  as 
possible  from  those  who  seem  insensible  un- 
der their  trials,  and  despise  the  chastening  of 
the  Lord.     When  God  strikes  them,  they 


strike  again ;  -and  repair  in  their  calamity  tt 
places  of  gin  otdissipation,  to  drown  ah  sense 
of  sorrow.  OF  this  temper  were  those  of 
whom  Jeremiah  complained:  "Thou  hast 
stricken  them,  but  they  have  not  grieved ; 
thou  hast  consumed  them,  but  they  have  re- 
fused to  receive  correction  :  they  have  made 
their  faces  harder  than  a  rock ;  they  have  re- 
fused to  return."  The  judgments  of  God 
which  befall  some  men  are  like  blows  inflict- 
ed upon  wild  beasts,  which  instead  of  taming, 
enrage  them  the  more.  Isaiah  describes  some 
incorrigible  rebels  as  saying,  in  their  pride 
and  stoutness  of  heart,  "  the  bricks  are  fallen 
down,  but  we  will  build  with  hewn  stones , 
the  sycamores  are  cut  down,  but  we  will 
change  them  into  cedars."  And  we  read  that 
Hiel,  the  daring  rebuilder  of  Jericho,  not 
only  disregarded  the  threatening  of  Joshua, 
but  even  when  one  half  of  it  was  fulfilled,  he 
went  on  still  in  his  trespasses,  and  having 
"  laid  the  foundation  thereof  in  Abiram  his 
first-born,  set  up  the  gates  thereof  in  hia 
youngest  son  Segub."  Thus  many  if  not  ver- 
bally yet  practically  express  a  determination 
to  proceed  in  an  evil  course,  notwithstanding 
obvious  and  repeated  discouragements  and 
checks  thrown  in  their  way.  Ahab  was  re- 
duced very  low,  "yet  in  the  time  of  his  dis- 
tress did  he  trespass  yet  more  against  the 
Lord."  And  God  brands  him  with  infamy, 
that  all  future  ages  may  know  that  this  was 
the  desperate  wretch  who,  when  the  Edom- 
ites,  and  the  Philistines,  and  the  Assyrians 
were  upon  him,  even  then  he  provoked  a 
greater  adversary  than  all,  and  would  fight 
against  God — "  This  is  that  king  Ahab."  And 
is  even  this  a  peculiar  case  1  Can  nothing  of 
this  kind  deservedly  stigmatize  you  ? — "This 
is  the  man  who  when  desolated  in  his  cir- 
cumstances, bereaved  of  his  connexions,  and 
more  than  once  the  subject  of  disease,  instead 
of  humbling  himself  under  the  mighty  hand 
of  God,  waxed  worse  and  worse,  and  pro- 
ceeded from  evil  to  evil." 

But  in  a  general  way,  when  people  come 
into  trouble,  they  feel,  feel  seriously  and  sof- 
tened. But  what  is  the  result  1  It  is  three- 
fold. First — It  often  wears  off,  and  the  effect 
produced  is  like  the  morning  cloud  and  early 
dew  that  passeth  away.  Oh  what  a  difference 
has  there  frequently  been  between  the  same 
persons  in  sickness  and  health!  They 
"  howled  upon  their  beds."  "  They  poured 
out  a  prayer  when  his  chastening  hand  wai 
upon  them."  O  "  let  my  soul  live  and  it  shal . 
praise  thee."  And  "  spare  me  a  little  longer.'' 
"  I  will  not  offend  any  more."  And  they  added 
to  their  prayer  confessions,  resolves,  and 
vows.  But  no  sooner  were  they  raised  up  and 
set  free,  than  they  returned  again  to  folly 
and  endeavoured  to  drive  from  their  minds  the 
remembrance  of  what  could  only  charge  them 
with   inconsistency,   and   clothe  them   witr 


APRIL  ia 


131 


ehnrue.  Phaiaoh  after  every  plague  cried,  I 
nave  sinned  ;  entreat  the  Lord  for  me ;  but 
when  there  was  respite  he  hardened  his  heart 

Secondly—  As  this  softening  is  frequently 
transient,  so  it  is  sometimes  fatal.  It  seems 
indeed  wonderful  that  those  who  know  nothing 
of  the  grace  of  God,  should  often  bear  their 
troubles  as  they  do ;  and  that  they  are  not  al- 
ways driven  by  the  heavy  pressure  of  anguish 
to  distraction  or  despair.  And  so  it  is  with 
not  a  few.  They  droop  and  sink  iri  the  day 
of  adversity  ;  and  are  swallowed  up  of  over- 
much sorrow.  They  verify  the  words  of  the 
Apostle;  "The  sorrow  of  the  world  worketb 
death" — It  deprives  them  of  reputation,  sub- 
jects them  to  contempt,  deprives  them  of  sup- 
port, preys  upon  their  health,  breaks  down 
their  spirits :  and  the  sufferer  gradually  drops 
into  the  grave,  or  by  self-destruction  is  hur- 
ried from  the  evils  of  time  into  those  of  eterni- 
ty— for  whatever  he  endured  here  was  only 
the  beginning  of  sorrows.  Oh  how  desirable 
is  it  when  the  heart  is  wounded  to  apply  to  it 
the  balm  of  Gilead  ;  and  when  it  is  softened  to 
give  it  the  impression  of  heaven  !     And 

Thirdly — This  is  sometimes  the  case,  and 
the  heart  by  suffering  is  softened  to  purpose, 
and  the  man  can  say  with  David,  "  It  is  good 
for  me  that  I  have  been  afHicted."  As  there- 
fore when  I  see  the  smith  putting  a  bar  of 
iron  into  the  fire,  I  conclude  he  is  going  to 
work  upon  it,  and  form  it  for  some  useful  pur- 
pose, which  could  not  be  done  while  it  was 
cold  and  hard ;  so  I  always  look  prayerfully 
and  hopefully  towards  a  man  when  the  Lord 
brings  him  into  trouble.  Manasseh  in  his  dis- 
tress sought  the  God  of  his  father,  and  found 
nim.  The  famine  made  the  Prodigal  think  of 
home  and  he  was  starved  back  into  a  return. 
The  Grecian  said,  I  should  have  been  lost  had 
I  not  been  lost.  And  there  are  those  now 
living  who  can  say,  I  should  have  been  poor 
had  I  not  been  impoverished.  The  darkening 
of  my  earthly  prospects  made  me  long  after  a 
better  country,  that  is  an  heavenly.  Ah  ! 
happy  unkindnesses  and  treacheries,  that  said, 
'  Trust  ye  not  in  a  friend,  put  ye  not  confi- 
dence in  a  guide" — it  was  you  that  induced 
me  to  say,  "  Therefore  will  I  look  unto  the 
Lord  ;  I  will  wait  for  the  God  of  my  salvation, 
any  God  will  hear  me."     Ah !  vain  world — 

"  Your  streams  were  floating  me  along, 
Down  to  the  gulf  of  black  despair; 
And  while  I  listen'd  to  your  song. 
Your  streams  had  e'en  convey'd  me  there. 
"  Lord,  I  adore  thy  matchless  grace. 
That  warn'd  me  of  that  dark  abyss; 
That  drew  me  from  these  treacherous  seas, 
And  bid  me  seek  superior  bliss. 

"  Now,  from  the  shining  realms  above, 

I  stretch  my  hands,  and  glance  mine  eves ; 
Ofor  the  pinions  of  a  dove. 
To  bear  me  to  the  upper  skies. 

There  from  the  bosom  of  my  God, 

Oceans  of  endless  pleasures  roll — 
There  would  I  fix  my  last  abode. 
And  droxen  the  sorrows  of  my  soul.'1 


APRIL  13. 

"  The  Lore  maketh  my  heart  soft." 
Job  xxiii.  16. 

There  is  a  soft  heart  derived  from  renova- 
tion. Thus  he  makes  the  heart  soft  as  the 
God  of  grace. 

Of  this  the  Lord  speaks  in  the  new  cove- 
nant. "  I  will  take  away  the  stony  heart  out  of 
your  flesh,  and  I  will  give  you  an  heart  of 
flesh."  There  cannot  be  a  greater  contrast 
than  between  these  substances  as  to  feeling — 
but  the  heart  before  conversion  is  stone.  And 
after  conversion  flesh.  Sin  hardens  the  heart ; 
and  whatever  tenderness  there  may  be  in  it 
with  regard  to  other  things,  it  has  none 
towards  the  things  of  the  Spirit,  till  the  re- 
newing of  the  Holy  Ghost.  But  when  grace 
makes  the  heart  soft  it  will  appear  in  the  fol- 
lowing effects. 

It  will  melt  with  sorrow  for  sin.  Many  are 
afraid  of  hell;  but  they  are  not  affected  with 
the  sin  that  leads  to  it  Sin  is  the  last  thing 
some  people  think  of;  but  it  is  the  first  thing 
with  the  penitent — "  My  sin  is  ever  before 
me."  And  this  is  the  case  even  in  affliction ; 
even  then  sin  oppresses  more  than  trouble. 
This  is  the  burden  too  heavy  for  him  to  bear. 
After  the  loss  of  an  only  son,  a  good  woman 
once  said,  "  Under  this  losa  I  have  shed  many 
tears  for  my  son,  but  many  roore  for  my  sin." 
Thus  Ephraim  was  heard  bemoaning  himself, 
and  what  was  the  subject  of  bis  complaint  1 
Not  his  suffering — but  his  iutx*rigibleness  un- 
der it :  "  Thou  hast  chastised  i^e,  and  I  was 
chastised  as  a  bullock  unaccustomed  to  the 
yoke — I  was  ashamed,  yea,  even  confounded, 
because  I  did  bear  the  reproach  »»f  my  youth 
— Turn  thou  me  and  I  shall  be  turned,  for 
thou  art  the  Lord  my  God."  Anc*  what  is  the 
divine  promise'?  "I  will  pour  upon  the  house 
of  David,  and  upon  the  inhabitants  of  Jerusa- 
lem, the  spirit  of  grace  and  of  supplications ; 
and  they  shall  look  upon  me  whom  rhey  have 
pierced,  and  they  shall  mourn  for  hio»,  as  one 
mourneth  for  his  only  son,  and  shall  be  in  bit- 
terness for  him,  as  one  that  is  in  bitterness  for 
his  first-born."  And  repentance  new  flows 
so  freely,  and  we  never  so  much  sorrow  after 
a  godly  sort  as  when  we  are  led  to  tlw  cross 
and  view  the  Saviour  dying  not  only  by  us  but 
for  us. 

When  the  heart  is  made  soft  it  v»  «I1  be 
pliant  to  the  word  of  truth.  An  instance  oi 
this  is  mentioned  in  the  experience  of  Josiah. 
"  Because  thine  heart  was  tender,  and  thou 
hast  humbled  thyself  before  the  Lord,  when 
thou  heardest  what  I  spake  against  this  place, 
and  against  the  inhabitants  thereof,  that  they 
should  become  a  desolation  and  a  curse,  and 
hast  rent  thy  clothes,  and  wept  before  me ;  I 
also  have  heard  thee,  saith  the  Lord."  It  is 
the  general  character  of  the  subjects  of  divine 
grace  that  they  "  tremble  at  his  word."    The 


132 


APRIL  14 


Binner  sits  before  among  the  threatenings  of 
God,  as  Solomon  sat  between  his  twelve  lions 
unalarmed  because  they  were  dead.  But  faith 
enlivens  them  and  makes  them  roar ;  and  he 
now  cries,  "  What  must  I  do  to  be  saved  ?" 
Yet  we  are  not  to  imagine  that  he  feels  the 
d'vine  menaces  only ;  the  promises  so  exceed- 
ing great  and  precious  equally  awaken  his 
apprehensions.  Oh  !  says  he,  if  I  miss  them, 
and  come  short  at  last !  How  many  feelings 
will  the  reading  of  one  chapter,  or  the  hearing 
of  one  sermon  excite  in  the  soul  of  such  a 
man  !  The  Bible  is  his  only  rule,  and  his  only 
judge.  He  dares  not  trifle  with  its  contents ; 
nor  question  its  declarations.  He  yields  him- 
self to  its  authority  without  asking  how  can 
these  things  be ;  and  receives  with  meekness 
the  engrafted  word  which  is  able  to  save  the 
soul. 

If  the  heart  be  made  soft  we  shall  be  com- 
passionate towards  others.  Are  our  fellow- 
creatures  in  penury  ?  We  shall  have  bowels 
and  mercies ;  and  not  say,  Go  in  peace ;  be 
ye  warmed,  and  be  ye  filled,  while  we  give 
them  not  such  things  as  are  needful  for  the 
body.  Are  their  souls  desolate  within  them  ? 
We  shall  weep  with  them  that  weep.  Are 
they  in  ignorance  ?  In  meekness  we  shall  in- 
struct them.  Have  they  fallen  ?  In  meekness 
we  shall  endeavor  to  restore  them;  hating 
the  sin,  but  pitying  the  sinner.  Have  they 
offended  and  injured  us?  We  shall  not  be 
revengeful  or  implacable ;  but  tender-hearted, 
forgiving  one  another  even  as  God  for  Christ's 
sake  hath  forgiven  us. 

Such  a  heart  is  also  very  sensible  of  the 
divine  goodness.  The  man  instead  of  com- 
plaining of  what  he  wants,  wonders  at  what 
he  possesses  and  enjoys.  He  feels  that  he  is 
unworthy  of  the  least  of  all  his  mercies. 
What  claims  have  I  upon  him  ?  I  was  a  poor 
blind  creature,  but  he  has  opened  mine  eyes. 
I  was  naked,  and  he  clothed  me.  I  was  a 
child  of  wrath,  and  he  has  made  me  an  heir 
of  glory.  What  shall  I  render  ?  Bless  the 
Lord,  O  my  soul,  and  forget  not  all  hi3  ben- 
efits. 

A  man  whose  heart  God  has  made  tender 
will  be  alive  to  his  glory.  He  will  mourn  to 
hear  his  name  blasphemed,  and  to  see  his 
gospel  despised.  He  will  be  sorrowful  for 
the  solemn  assembly,  and  the  reproach  of  it 
will  be  his  burden.  He  will  be  holily  fearful 
lest  he  should  grieve  his  Holy  Spirit,  or  cause 
the  way  of  truth  to  be  evil  spoken  of  His 
glory  will  touch  every  spring  of  action  in  his 
soul ;  and  he  will  be  dai]y  asking  the  Lord 
what  wilt  thou  have  me  to  do  ? 

O  what  a  blessing  is  such  a  heart  as  this ! 
It  is  better  than  thousands  of  gold  and  silver. 
It  prepares  for  all  the  manifestations  of  divine 
love ;  and  it  insures  them. 

Who  feels  a  hard  heart1!  The  very  feeling 
shows  some  sensibility.  Who  longs  for  a  soft 
one  i  Let  him  ask  of  God,  who  is  more  ready 


to  hear  than  we  are  to  pray,  and  who  "  ufr 
spiseth  not  the  prayer  <  f  the  destitute." 


APRIL  14 

*  The  God  of  all  comfort."— 2  Cor.  i.  3. 

How  much,  both  as  to  duty  and  privilege, 
depends  upon  the  views  we  entertain  of  "  Hire 
with  whom  we  have  to  do !"  And  while  born 
to  trouble  as  the  sparks  fly  upward,  and  pass- 
ing through  a  vale  of  tears,  and  feeling  even 
in  our  best  estate  some  heart's  bitterness — 
for  "  full  bliss  is  bliss  divine ;"  what  can  be 
more  encouraging  and  delightful  than  to  re- 
gard him  as  "  The  God  of  all  comfort  1" 

And  how  well  does  he  deserve  this  benefi- 
cent title !  Every  comfort  we  have  in  the 
creature  is  from  him.  If  sleep  comforts  us 
when  we  are  weary,  or  food  comforts  us 
when  we  are  hungry,  it  is  from  his  goodness. 
If  when  he  sendeth  abroad  his  ice  like  mor- 
sels and  none  can  stand  before  his  cold,  we 
have  houses  to  defend  us,  raiment  to  cover  us. 
fuel  to  warm  us,  it  is  from  him.  When  the 
spring  returns,  Whose  sun  calls  us  to  go  forth 
into  the  fields  and  garden'.'  Who  regales  all 
our  senses ?  Who  charms  the  ear  with  these 
melodies?  the  eye  with  these  colours?  the 
smell  with  these  perfumes?  and  the  appetite 
with  these  tastes  ?  Who  gives  us  those  benign 
and  joyous  and  grateful  sensations  which  we 
feel  when  the  lambs  sport  themselves?  and 
the  apple-tree  is  dressed  among  the  trees  of 
the  wood  ?  and  the  hay  appeareth  ?  and  the 
full  corn  waves  in  the  ear  ?  and  the  reapei 
fills  his  hand,  and  he  that  bindeth  sheavef 
his  bosom?  and  the  little  hills  rejoice  on 
every  side?  and  the  year  is  crowned  with 
his  goodness  ? 

Who  has  not  by  accident  or  disease  been 
confined  to  the  chamber  of  weariness  and 
pain ;  and  who  by  the  sympathies,  attentions, 
and  soothings  of  the  tenderest  friendship  has 
comforted  you  upon  the  bed  of  languishing, 
and  made  all  your  bed  in  your  sickness  ? 
And  who  when  the  graves  were  ready  for 
you,  and  you  said,  I  shall  behold  man  no 
more  with  the  inhabitants  of  the  world,  Who 
comforted  you  by  the  return  of  ease,  the 
re-glowing  of  health,  the  renewal  of  your 
strength,  the  resumption  of  your  liberty — so 
that  all  your  bones  said,  "  Who  is  a  God  like 
unto  Thee  ?" 

Has  a  friend  like  ointment  and  perfume 
rejoiced  your  heart  by  the  sweetness  of  his 
counsel  ?  or  has  a  minister  been  the  helper 
of  your  faith  and  joy  ?  The  Lord  gave  him 
the  tongue  of  the  learned,  that  he  should 
know  how  to  speak  a  word  in  season  to  him 
that  is  weary.  God  comforted  you  by  the 
coming  of  Titus. 

The  heathens  made  idols  of  every  thing 
that  afforded  them  relief  and  comfort ;  and 
thus  they  loved  and  served  the  creature  more 


APRIL  15. 


133 


than  the  Creator.  Let  us  not  resemble  them ; 
but  remember  that  whatever  may  be  the  me- 
dium of  our  comfort,  God  is '  the  only  source 
of  it  Thus  the  instrument  instead  of  se- 
ducing us  from  God,  will  be  a  conductor  to 
him ;  and  the  stream  will  lead  us  "  to  the 
fountain  of  life."  Gxl  will  not  give  his  glory 
to  another ;  and  we  cannot  affront  him  more 
than  by  substituting  any  thing  in  the  place 
of  him.  This  will  provoke  him  to  strike  the 
idol  that  robs  him  of  his  praise  out  of  the 
way;  or  cause  him  by  disappointing  us  in 
the  moment  of  application  to  say,  "  Am  I  in 
God's  stead?  If  the  Lord  help  thee  not, 
whence  should  I  help  thee1!"  If  we  will  not 
make  him  our  trust,  he  will  make  that  where- 
on we  lean  to  smite  us.  He  can  take  com- 
fort out  of  all  our  possessions  and  enjoyments, 
so  that  in  the  midst  of  our  sufficiency  we  shall 
be  in  straits,  and  with  cheerfulness  on  every 
side  walk  in  silence  and  sadness,  like  a  ghost 
among  the  tombs.  What  Job  calls  his  friends, 
"  physicians  of  no  value,"  "  miserable  com- 
forters," will  apply  to  all  our  dependences 
and  expectations  separate  from  God.  Even 
in  laughter  the  heart  will  be  sorrowful.  Our 
successes,  like  the  quails  of  the  Jews,  will 
poison  us  while  they  gratify :  our  prosperity 
will  destroy  us :  and  at  the  end  of  our  days 
the  fool  and  the  wretch  will  acknowledge  the 
truth  of  Jonah's  confession,  "  They  that  ob- 
serve lying  vanities  forsake  their  own  mer- 
cies ;  salvation  is  of  the  Lord." 

True  comfort  is  to  be  found  in  God  only ; 
in  the  hope  of  his  mercy ;  in  the  evidence  of 
his  friendship ;  in  the  freedom  of  his  service ; 
in  the  comforts  of  the  Holy  Ghost.  But  they 
who  seek  it  in  him  shall  not  be  confounded. 
He  has  insured  to  those  who  flee  for  refuge 
to  this  hope  strong  consolation,  by  a  promise 
confirmed  by  an  oath  ;  and  what  he  promises 
he  is  able  to  perform.  Nothing  is  too  hard 
for  the  Lord.  No  depth  of  distress  is  below 
his  reach.  He  can  create  comfort  when 
there  is  nothing  to  derive  it  from.  He  can 
extract  it  out  of  the  most  unlikely  materials. 
He  can  bring  order  out  of  confusion,  strength 
out  of  weakness,  light  out  of  darkness. 

Sufferer !  think  of  Him  !  It  is  his  preroga- 
tive and  delight  to  "  comfort  them  that  are 
cast  down."  Why  should  you  faint  or  de- 
spond 1  Are  the  consolations  of  God  small 
with  thee  ?  Does  not  He  say  "  7,  even  I,  am 
he  that  comforteth  thee  ?" 

Lord,  I  believe;  help  thou  my  unbelief. 
"  Thou,  which  hast  showed  me  great,  and  sore 
troubles,  shalt  quicken  me  again,  and  shalt 
bring  me  up  again  from  the  depths  of  the 
earth.  Thou  shalt  increase  my  greatness, 
and  comfort  me  on  every  side." 

APRIL  15. 

"  Cast  me  not  away  from  thy  presence  ;  and  take 
not  thy  holy  Spirit  from  me* — Psalm  li.  11. 
We  may  see  what  David  prized  by  what 


he  deprecates.  There  were  many  calamities 
at  the  thought  of  which  his  heart  might  have 
trembled.  He  could  remember  how  God  for 
his  disobedience  had  punished  his  predecessor 
Saul,  and  had  rent  the  kingdom  from  him. 
He  knew  how  God  by  Nathan  had  threatened 
himself;  and  he  could  not  help  feeling  the 
announcement,  that  the  child  should  die  and 
the  sword  never  depart  from  his  .house.  Yet 
he  does  not  say,  O  let  me  escape  the  rod — do 
not  deprive  me  of  my  throne — or  involve  my 
family  in  trouble  and  disgrace.  This  is  what 
many  would  have  implored.  But  David  prays, 
"  Cast  me  not  away  from  thy  presence ;  and 
take  not  thy  luly  spin,  from  me."  They  that 
are  after  the  flesh  do  mind  the  things  of  the 
flesh ;  and  thus  it  is  with  men  of  the  world  ; 
they  are  satisfied  as  long  as  their  friends  and 
health,  their  corn  and  wine  abound.  Tell 
them  of  the  hiding  of  God's  countenance,  and 
the  loss  of  the  comforts  of  the  Holy  Ghost, 
and  they  know  not  your  meaning,  and  are 
ready  to  treat  you  with  scorn  or  pity.  They 
judge  of  every  thing  by  a  fallacious  stand- 
ard. "Evil  men  understand  not  judgment: 
but  they  that  seek  the  Lord  understand  all 
things."  They  weigh  every  claim  in  the 
balance  of  the  sanctuary.  They  walk  by  faith 
and  not  by  sight  No  evils  therefore  appear 
to  them  like  Ihose  which  regard  the  welfare 
of  the  soul  and  eternity. 

And  their  judgment  is  founded  in  truth. 
The  most  awful  evils  are  spiritual  evils.  And 
these  are  more  peculiar  to  the  dispensation 
under  which  we  live.  Temporal  judgments 
were  common  under  the  law,  when  offenders 
were  often  punished  immediately,  sensibly, 
visibly.  We  see  this  in  the  case  of  Lot's 
wife,  Miriam,  Uzzah  and  many  others  record- 
ed in  the  Old  Testament.  But  under  the 
gospel,  inflictions  are  more  spiritual.  Here 
men  are  given  up  to  a  hard  heart,  a  reprobate 
mind,  a  seared  conscience ;  to  vile  affections ; 
to  strong  delusion ;  to  believe  a  lie.  The 
spirit  of  slumber  falls  upon  them.  The  word 
and  ordinances  of  religion  become  harren  and 
unprofitable.  By  the  fascinations  of  error 
they  are  so  bewitched  that  they  cannot  obey 
the  truth.  Yet  they  are  easy.  For  these  are 
judgments  that  do  not  alarm ;  it  is  the  very 
nature  of  them  to  stupify.  Oh !  it  would  be 
a  thousand  times  better  to  lose  all  your  sub- 
stance and  beg  your  bread  from  door  to  door ; 
a  thousand  times  better  to  be  robbed  of  health, 
and  never  enjoy  another  hour  of  ease,  than 
for  God  thus  to  punish  you.  And  though  you 
will  not  and  ought  not  to  pray  for  sufferings 
absolutely,  if  you  are  like-minded  with  David 
you  will  be  willing  that  God  should  deal  with 
you  in  any  way  rather  than  say,  "  He  is  joined 
to  idols,  let  him  alone" — And  this  will  be 
your  most  earnest  prayer :  "  Cast  me  not 
away  from  thy  presence;  and  take  not  thy 
holy  Spirit  from  me." 

But  was  David  in  danger  of  this '    We  d« 


134 


APRIL  1(>. 


not  -ike  ru  get  rid  of  an  apparent  difficulty  by 
denying  a  revealed  truth.  And  such  appears 
to  us  the  doctrine  of  the  final  perseverance 
of  the  saints.  We  are  therefore  confident  of 
this  very  thing,  that  he  who  has  begun  a  good 
work  in  them  will  perform  it  until  the  day  of 
Jesus  Christ.  Yet  first,  the  effect  deprecated 
may  take  place  in  a  measure  and  degree* 
*1God  was  provoked  to  leave  Hezekiah  in  the 
"business  of  the  ambassadors  of  Babylon,  and 
it  showed  what  was  in  his  heart.  And  God 
may  be  so  grieved  as  to  suspend  the  comforts 
of  the  Holy  Ghost,  and  all  joy  and  peace  in 
believing.  And  secondly,  by  yielding  to  tempt- 
ation a  partaker  of  divine  grace  may  be  re- 
duced to  such  a  state  of  darkness  and  horror 
and  anguish,  as  to  apprehend  God's  entire 
abandonment  of  him  for  everj  JJj  This  was 
David's  case.  His  fall  had  broken  his  bones, 
closed  his  lips,  deprived  him  of  the  joy  of 
God's  salvation,  and  made  him  fear  that  he 
vas  cut  off  from  before  his  eyes. 

Such  an  evil  and  bitter  thing  is  it  to  sin 
against  God.  So  surely  will  our  backslidings 
reprove  us.  If  his  children  walk  not  in  my 
judgments,  then  will  I  visit  their  transgres- 
sion with  the  rod.  Nevertheless  my  loving- 
kindness  will  I  not  utterly  take  from  him,  nor 
suffer  my  faithfulness  to  fail.  The  way  to 
walk  comfortably  is  to  walk  consistently.  I 
am  always  sorry  to  see  some  professors  so 
calm  and  happy  as  they  are.  With  their 
levity  of  temper,  and  vain  conversation,  and 
worldly  conformities,  and  neglect  of  the 
means  of  grace — were  they  the  Lord's  peo- 
">le,  surely  he  would  show  that  they  are  not 
valking  so  as  to  please  him.  Them  that 
lonour  me,  I  will  honour.  Blessed  is  the 
nan  that  feareth  always. 


APRIL  16. 

•  Ye  icere  as  sheep  going  astray." — 1  Peter  ii.  25. 

The  words  seem  to  be,  if  not  a  quotation 
from,  yet  an  allusion  to  the  language  of  Isaiah 
— "  All  we  like  sheep  have  gone  astray ;  we 
have  turned  everyone  to  his  own  way."  If 
there  be  truth  in  this  supposition,  two  things 
are  asserted  by  the  prophet  which  are  not  re- 
peated by  the  Apostle.  The  one  is,  the  uni- 
versality of  the  charge — All  we  like  sheep 
have  gone  astray.  There  is  no  difference  be- 
tween Jew  and  Greek.  The  Scripture  has 
proved  all  under  sin.  The  other  is,  the  di- 
versification of  the  depravity — We  have  turn- 
ed every  one  to  his  own  way-  Though  all  are 
guilty,  each  has  some  particular  iniquity  to 
>vhich  he  is  attached,  by  his  constitutional 
complexion  or  his  outward  circumstances. 
And  here  it  is  that  many  are  deluded.  They 
flatter  themselves  by  comparison,  and  are  sat- 
isfied because  they  are  free  from  some  crimes 
chargeable  upon  others;  not  considering  that 
thev  also  are  wanderers,  only  in  another  road. 


A  straight  line  is  always  the  same ;  but  tn^rc 
are  millions  of  crooked  ones.  There  was  only 
one  ark  by  which  any  could  be  saved ;  but 
there  were  numberless  abysses  in  which  they 
could  be  drowned.  Nothing,  says  a  good 
writer,  is  more  lamentable,  than  to  hear  peo- 
ple who  are  all  wrong  disputing  among  them- 
selves which  is  right  Yet  this  is  common. 
But  the  lover  of  pleasure  and  the  lover  of 
gold  ;  the  profligate  and  the  pharisaical ;  the 
open  offender  and  the  close  hypocrite ;  the 
superstitious  Papist  and  the  formal  Protestant, 
are  all  in  the  same  condition  with  regard  tc 
their  safety.  Let  us  remember  that  the  Scrip 
ture  is  our  only  rule  of  judgment,  and  that  it 
matters  not  what  we  think  of  ourselves,  or 
others  think  of  us — if  we  are  destitute  of 
faith  in  Christ  and  true  holiness.  "  He  that 
believeth  not  the  Son  hath  not  life :"  and 
"  without  holiness  no  man  shall  see  the  Lord." 

The  words  are  a  metaphor;  a  metaphor 
often  used  by  the  sacred  writers,  and  there- 
fore just  and  pertinent.  Indeed  nothing  can 
be  more  significant  of  the  danger  and  misery 
of  a  sinner  than  a  strayed  sheep.  The  wel- 
fare of  the  sheep  depends  on  the  care  of  the 
shepherd.  If  they  wander  beyond  his  protect- 
ing arm,  they  are  liable  to  be  destroyed  by 
beasts  of  prey ;  or  if  they  leave  his  pasturage 
they  are  likely  to  perish  for  want  of  food  :  for 
though  they  can  go  astray  of  themselves,  they 
cannot  defend  themselves,  nor  provide  for 
themselves,  nor  of  themselves  find  their  way 
back.  They  are  therefore  lost  unless  sought 
after.  The  metaphors  of  the  Scripture,  how-  ' 
ever,  though  strong  in  their  allusion,  an"*  often 
only  partial.  But  they  are  more  forcible  by 
being  limited;  for  by  stretching  a  comparison 
to  reach  every  thing,  we  weaken  it  as  well 
as  render  it  ridiculous.  Sheep  in  going  astray 
are  not  guilty,  but  they  would  be  criminal 
and  deserving  all  they  suffered,  if  they  were 
possessed  of  reason,  and  after  having  been 
under  the  superintendence  of  the  kindest 
shepherd,  and  allowed  to  want  no  good  thing, 
they  should  knowingly  abandon  him,  and  wil- 
fully incur  every  kind  of  peril  and  wretched- 
ness. And  is  not  this  the  emblem  of  our  con- 
duct 1  Did  not  God  make  man  upright  1  Did 
not  the  inspiration  of  the  Almighty  give  him 
understanding'!  Was  he  not  placed  in  a  con- 
dition of  safety,  peace,  and  happiness  1  Was 
he  not  fenced  in  by  divine  commands  1  Ap- 
prized of  the  consequences  of  going  astray  1 
And  warned  against  them  1 — Yet  astray  h*> 
went! 

And  thus  we  reach  the  fact  which  the 
words  were  intended  to  express — the  natural 
state  of  men  as  alienated  from  the  life  of  God 
— They  are  as  sheep  going  astray.  They  go 
astray  from  their  duty  to  God.  Thus  they  for- 
sake him  as  their  Lord  and  owner.  As  he 
made  them,  and  gave  them  all  their  powers, 
possessions,  and  enjoyments,  they  are  bound 
to  serve  and  obey  him  :  but  they  prefer  theii 


APRIL  17. 


136 


t>wn  will  to  his  authority,  and  live  in  the  vio- 
lation of  his  laws  which  are  all  holy  and  just 
and  good.  They  go  astray  from  their  happi- 
ness in  God.  Thus  they  forsake  him  as  then- 
portion,  following  after  rest  and  satisfaction 
apart  from  the  supreme  good.  All  wisli  for 
happiness ;  but  where  do  they  naturally  seek 
it !  In  the  pleasures  of  sin,  in  the  dissipations 
of  the  world,  in  science,  fame,  riches,  power, 
friendship.  They  do  not  seek  it  in  the  tavour, 
the  image,  the  presence,  the  service  of  God. 
They  wish  to  be  happy  without  God.  They 
ask  "  Who  will  show  us  any  good  I"  but  do 
not  pray,  "  Lord,  lift  thou  up  the  light  of  thy 
countenance  upon  us" — If  ever  they  go  to 
God,  it  is  when  fear  or  affliction  urges  them. 
Do  they  delight  themselves  in  the  Almighty  1 
Do  they  always  call  upon  God !  They  go 
astray  from  their  recovery  by  God.  Thus 
they  forsake  him  as  their  Saviour ;  who  in- 
stead of  abandoning  them  when  they  departed 
from  him,  remembered  them  in  their  low  es- 
tate, and  provided  means  the  most  suitable 
and  adequate  for  their  restoration.  He  spared 
not  his  own  Son,  but  gave  him  up  as  a  propi- 
tiation for  their  sins.  He  sends  them  the  gos- 
pel ;  beseeches  them  by  his  ministers ;  and 
urges  the  message  by  a  thousand  motives — 
But  they  make  light  of  it :  they  turn  away 
from  him  that  speaketh,  and  neglect  so  great 
salvation.  Yea  they  oppose  it ;  and  if  ever 
they  think  of  returning  to  God,  it  is  by  a  way 
of  their  own  devising  in  preference  to  his. 
They  go  about  to  establish  their  own  right- 
eousness instead  of  submitting  themselves  to 
the  righteousness  which  is  of  God  ;  and  act 
in  their  own  strength  instead  of  being  strong 
in  the  grace  that  is  in  Christ  Jesus ;  thus 
frustrating  him  in  his  greatest  delight,  and 
robbing  him  of  his  highest  glory. 

Reflect  upon  each  of  these :  and  remember, 
Christian,  this  was  once  your  own  state.  Look 
back;  and  acknowledge  that  ye  yourselves 
also  were  once  foolish  and  disobedient.  But 
after  this  the  loving  kindness  of  God  our  Sa- 
viour towards  you  appeared.  If  you  are  jus- 
tified you  were  once  condemned :  if  alive  you 
were  once  dead :  if  found  you  were  once  lost 
How  happy  that  you  can  be  addressed  as 
those  who  were  once  going  astray,  but  are 
now  returned  to  the  Shepherd  and  Bishop  of 
vour  souls ! 


APRIL  17. 

"He  that  sanctifieth  and  they  who  are  sanctified." 
Heb.  ii.  11. 

The  Apostle  here  speaks  of  Christ  and  of 
Christians  as  concerned  in  the  same  work, 
but  differently  concerned.  He  is  the  agent, 
they  are  the  subjects — He  sanctifieth,  and 
they  are  sanctified.  "We  are  not  however  to 
suppose  that  in  this  work  they  are  passive ; 
»r  that  he  acts  upon  them  as  a  mechanic 


operates  upon  stone  and  wood  which  are  h> 
sensible  and  unconscious  of  the  process.  He 
does  not  sanctify  them  without  their  know- 
ledge, and  consent,  and  choice,  and  exertion. 
According  to  his  good  pleasure  he  works  in 
them  to  will  and  to  do.  He  makes  them  the 
instruments  as  well  as  the  subjects ;  and  so 
engages  them,  that  the  work  is  represented 
as  their  work  as  well  as  his.  Hence  it  is  en- 
joined, as  well  as  promised,  and  we  are  called 
upon  to  cleanse  ourselves  from  al1  filthiness 
of  flesh  and  spirit ;  and  are  assured  that  he 
who  has  the  hope  of  Christ  in  him  purifieth 
himself  even  as  he  is  pure. 

But  there  is  no  inconsistency  here.  We 
believe,  but  he  enables  us  to  believe.  We  ex- 
ercise repentance,  but  he  gives  us  repentance 
unto  life.  We  bear  the  fruit,  but  it  is  the 
fruit  of  the  Spirit,  and  in  him  is  all  our  fruit 
found — and  therefore  we  are  called  trees  of 
righteousness,  the  planting  of  the  Lord  that 
he  may  be  glorified. 

To  sanctity  admits  of  two  imports.  The 
first  is  separation  or  setting  apart  from  com- 
mon to  sacred  use.  Thus  the  tabernacle  and 
all  the  vessels  of  the  sanctuary  under  the  law 
were  sanctified.  No  change  took  place  in 
their  qualities,  but  only  in  their  appropriation 
and  use — They  were  sanctified  by  consecra- 
tion. And  there  are  some  who  contend  that 
in  this  sense  only  are  we  sanctified  by  the 
purpose  of  God.  To  plead  for  a  real  change 
of  nature,  for  a  growth  in  grace,  or  for  any 
thing  in  ourselves,  though  not  derived  from 
ourselves,  is  legal,  genders  to  bondage,  and 
obscures  the  glory  of  the  gospel.  So  it  was 
always.  Jude  tells  us  of  ungodly  men  who 
turn  the  grace  of  our  God  into  lasciviousness: 
and  James  mentions  those  who  relied  on  a 
faith  without  works,  and  which  was  dead  be- 
ing alone.  This  sense  of  sanctification  indeed 
applies  to  the  people  of  God,  but  it  involves 
another.  "  The  Ijord  hath  set  apart  him  that 
is  godly  for  himself."  "  God  hath  from  the 
beginning  chosen  them  to  salvation,  through 
sanctification  of  the  Spirit,  and  belief  of  the 
truth." 

The  second  meaning  therefore  is  renova- 
tion— Hence  we  read  of  being  renewed  in 
the  spirit  of  our  minds ;  of  being  made  par- 
takers of  the  divine  nature,  having  escaped 
the  pollutions  of  the  world  through  lust 
There  is  a  real  operation  in  all  the  subjects 
of  divine  grace  which  delivers  them  from  the 
power  of  darkness ;  and  destroys  the  love  of 
sin ;  and  renders  true  holiness  their  delight  i 
and  pursuit  Paul  therefore  says,  "Be  ye  '■ 
transformed  by  the  renewing  of  the  mind, 
that  ye  may  prove  what  is  that  good,  and  ac- 
ceptable, and  perfect  will  of  God — The  latter 
depends  upon  the  former.  We  cannot  be  con- 
secrated to  God  till  we  are  renovated.  The 
reason  is  that  by  nature  we  are  depraved,  and 
have  no  love  to  God  or  concern  to  please  him. 
But  when  this  divine  change  takes  place. 


136 


APRIL  18. 


then  what  God  purposed  is  actually  exempli- 
fied, and  we  dedicate  ourselves  to  him,  con- 
sidering ourselves  as  no  longer  our  own,  and 
using  all  we  are,  and  all  we  have  to  his  ser- 
vice and  in  his  praise. 

Hence  sanctification  is  more  than  natural 
amiahleness,  outward  reformation,  and  mere 
morality.  Morality  does  not  include  holiness, 
but  holiness  includes  morality,  and  makes 
provision  for  it  in  the  surest  and  noblest  way. 

Sanctification  too  is  not  confined  to  any 
particular  faculty,  but  extends  to  the  whole 
nature  of  man.  We  read  of  being  sanctified 
wholly,  body,  soul,  and  spirit  The  work  is 
not  finished  in  any  part,  but  it  is  begun  in 
every  part.  There  is  a  difference  between 
the  operations  of  art  and  of  life.  The  pro- 
gress of  the  former  is  successional,  the  latter 
simultaneous.  The  painter  or  the  sculptor 
while  advancing  ■  one  part  of  the  picture  or 
the  statue  leaves  for  a  time  the  rest:  but  in  a 
flower  and  a  tree  the  whole  goes  on  at  once 
towards  maturity.  The  child  is  not  a  man, 
but  he  has  all  the  lineaments  and  faculties, 
and  though  they  are  imperfect,  they  grow  to- 
gether to  manhood  in  due  time — So  it  is  with 
the  Christian. 

How  defective  are  they  in  their  religious 
views  and  concerns  who  do  not  look  to  the 
Lord  Jesus  as  the  Sanctifier  as  well  as  the 
Redeemer !  If  I  wash  thee  not,  says  he,  thou 
hast  no  part  in  me.  Without  holiness  no  man 
shall  see  the  Lord. 


APRIL  18. 
*  Casting  all  your  care  upon  him" — 1  Peter  v.  7. 

To  understand  this  injunction  two  remarks 
will  be  necessary. 

First,  the  Apostle  refers  to  cares  pertaining 
to  the  life  that  now  is.  As  to  the  affairs  of 
the  life  to  come,  we  are  not  only  permitted 
but  required  to  be  careful.  Yea  we  are  com- 
manded to  "seek  first,"  that  is,  before  all 
other  things,  "  the  kingdom  of  God  and  his 
righteousness."  And  it  is  to  enable  us  to  pur- 
sue these  objects  in  a  manner  becoming  their 
importance,  that  other  cares  are  forbidden. 
Yet, 

Secondly,  The  Apostle  does  not  design, 
even  in  temporal  interests,  to  dispense  with  a 
wise  use  of  means  and  a  strict  attention  to 
duty.  For  these  are  encouraged  in  other  parts 
of  Scripture,  and  every  word  of  God  is  pure. 
"The  hand  of  the  diligent  maketh  fat" 
MThe  prudent  man  foreseeth  the  evil  and 
hideth  himself;  but  the  simple  pass  on  and 
is  punished."  "  Go  to  the  ant,  thou  sluggard ; 
consider  her  ways,  and  be  wise  :  which  hav- 
ing no  guide,  overseer,  or  ruler,  provideth 
her  meat  in  the  summer,  and  gathereth  her 
food  in  the  harvest."  Hence  also  the  general 
caution.  "  Let  thine  eyes  look  right  on,  and 
lot  thine  eyelids  look  straight  before  thee. 


Ponder  the  path  of  thy  feet,  and  let  all  thy 
ways  be  established."  If  professors  of  religion 
therefore,  under  a  notion  of  casting  all  their 
care  upon  the  Lord,  neglect  exertion,  refuse 
opportunities  of  improving  their  condition, 
and  in  their  expenses  exceed  their  income, 
they  are  tempting  God  but  not  trusting  in 
him.  And  Paul,  a  very  compassionate  man- 
made  no  scruple  to  enjoin,  "  If  any  will  not 
work,  neither  should  he  eat.  For  we  hear 
that  there  are  some  which  walk  among  you 
disorderly,  working  not  at  all,  but  are  busy- 
bodies.  Now  them  that  are  such  we  command 
and  exhort  by  our  Lord  Jesus  Christ,  that 
with  quietness  they  work,  and  eat  their  own 
bread.  But  ye,  brethren,  be  not  weary  in 
well  doing."  Jacob  had  to  meet  his  brother 
Esau  who  was  coming  towards  him  in  the 
fury  of  revenge.  But  what  does  he1?  He 
does  all  that  his  means  would  admit,  or  his 
prudence  could  dictate.  He  divides  his  com- 
pany, sends  forward  a  present,  studies  a  soft 
answer  which  turneth  away  wrath ;  and  then 
retires  and  casts  all  his  care  on  him  who 
cared  for  him,  and  made  even  his  enemy  to 
be  at  peace  with  him.  Why  did  not  his  father 
and  mother  throw  Moses  into  the  river  at 
once  1  God  could  have  easily  preserved  him, 
and  the  deliverance  would  have  been  the 
more  remarkable.  But  as  if  every  thing  de- 
pended upon  their  diligence  and  precaution, 
they  hide  him  as  long  as  possible,  and  then 
build  a  little  ark,  and  pitch  it  within  and  with- 
out, and  when  the  vehicle  is  left  in  the  flags, 
the  sister  is  stationed  to  watch  any  favourable 
issue:  and  in  doing  this  they  cast  all  their 
care  upon  him  who  cared  for  them,  and  turn- 
ed the  shadow  of  death  into  the  morning. 
Miracles  were  never  mere  displays  of  power ; 
nor  ever  were  they  needlessly  performed,  or 
excessive  in  their  degree  and  extent.  Thus 
our  Lord  prepared  a  fish  to  furnish  money  for 
the  temple-tax ;  yet  he  did  not  supernaturally 
transport  it  through  the  air  and  lay  it  upon 
the  table ;  but  ordered  Peter  to  go  to  the  sea 
arid  cast  in  his  hook.  And  when  the  angel 
had  done  what  was  really  out  of  Peter's  pow- 
er, opened  the  iron  gates  and  loosened  his 
fetters,  he  yet  told  him  to  put  on  his  sandals 
and  mantle,  and  follow  him  :  for  this  he  could 
do ;  and  why  should  the  angel  carry  him  forth 
in  his  arms  or  on  his  shoulder  1 

But  though  you  are  not  to  cast  your  work 
upon  the  Lord,  you  are  to  cast  your  care. 
For  though  duty  is  yours,  events  are  his. 
But  when  you  have  diligently  and  properly 
used  the  means,  you  are  not  to  be  of  a  doubt- 
ful mind,  or  to  yield  to  fretful  ness  and  impa- 
tience ;  but  to  commit  your  way  unto  the 
Lord,  and  leave  the  concern  with  him.  If  we 
go  forward  into  the  world  of  imagination,  and 
busy  ourselves  about  contingencies,  we  invade 
the  Lord's  province,  and  weary  ourselves  for 
very  vanity.  Who  by  taking  thought  can  / 
add  one  cubit  unto  his  stature  ?  But  he  car 


APRIL  19. 


137 


take  away  one.  He  can  injure  himself  though 
fie  cannot  benefit.  The  sin  brings  its  own 
punishment  along  with  it.  Our  anxiousness 
hurts  our  health,  our  temper,  our  peace  of 
mind,  our  fitness  for  duty  and  devotion. 
What  a  wretched  burden  it  is !  WW1  what- 
ever makes  up  the  depression,  "  Cast  thy  bur- 
den upon  the  Lord,  and  he  shall  sustain  thee." 
But  how  is  this  to  be  done  ?  We  are  to  cast 
all  our  care  upon  him  two  ways.  First,  by 
prayer.  "  Be  careful  for  nothing,  but  in  every 
thing,  by  prayer  and  supplication  with  thanks- 
giving, let  your  request  be  made  known  unto 
God."  "Is  any  afflicted?  Let  him  pray." 
Oh  what  a  relief! 

Secondly,  by  faith — A  firm  and  influential 
belief  of  his  providential  agency  in  all  our 
concerns ;  a  persuasion  that  all  his  ways  to- 
wards us  are  mercy  and  truth ;  an  assurance 
that  all  things  work  together  for  good  to 
them  that  love  God.  "  Thou  wilt  keep  him 
in  perfect  peace  whose  mind  is  stayed  on 
thee,  because  he  trusteth  in  thee."  But 
who  has  faith  enough  for  this  ?  Lord,  I  believe, 
help  thou  mine  unbelief. 


APRIL  19. 

"For  he  careth  for  you" — 1  Peter  v.  7. 

Whatever  the  world  may  think,  religion 
is  wisdom ;  and  requires  nothing  of  its  fol- 
lowers but  "  a  reasonable  service."  The  priv- 
ileges of  a  Christian  are  not  baseless  fancies ; 
his  repentance  is  not  an  ignorant  sorrow ;  his 
trust  in  God  is  not  a  blind  presumption.  He 
is  able  to  give  a  reason  of  the  hope  that  is  in 
him ;  and  he  can  justify  his  practice  as  well 
as  his  expectation.  How  simple  and  satisfac- 
tory is  the  motive  or  argument  here  adduced 
to  enforce  the  duty  enjoined :  "  Casting  all 
your  care  upon  him— -for  he  careth  for  you." 
Our  affairs  cannot  be  left  to  negligence  and 
uncertainty — Some  one  must  manage  them; 
and  care  for  us.  Now  opposed  to  our  own 
care  is  the  care  of  God  !  And  how  much  bet- 
ter is  the  one  than  the  other  ?  Our  care  is  un- 
availing and  unprofitable.  And  how  little  can 
we  add  to  it  from  any  relative  resource !  A 
friend  is  indeed  born  for  adversity :  and  such 
a  benefactor  by  counselling  us  in  our  doubts, 
comforting  us  in  our  sorrows,  and  relieving 
us  in  our  necessities,  is  one  of  the  greatest 
blessings  heaven  can  bestow.  Yet  how  lim- 
ited as  well  as  uncertain  is  human  friendship ! 
All  reliance  on  creature  help  is  leaning  on  a 
broken  reed,  or  hewing  out  broken  cTsterns 
that  can  hold  no  water.  But  "  blessed  is  the 
man  that  trusteth  in  the  Lord,  and  whose 
hope  the  Lord  ig.     For  he  shall  be  as  a  tree 

Elanted  by  the  waters,  and  that  spreadeth  out 
er  roots  by  the  river,  and  shall  not  see  when 
heat  cometh ;  but  her  leaf  shall  be  green ; 
Mid  shal.  not  be  careful  in  the  year  of  drought, 
noither   sha1!    cease   from    yielding   fruit" 


Here  is  a  divine  Iriend  and  helper.  He 
careth  for  us — Here  is  the  case  of  a  God  en- 
gaged for  us — That  is  of  a  Being  possessed 
of  infinite  perfections.  Here  is  a  care  at- 
tended by  unerring  knowledge ;  by  almighty 
power ;  by  a  goodness,  a  kindness,  a  tender- 
ness, a  patience,  a  fidelity  that  knows  no 
bounds.  Surely  all  these  advantages  com- 
bined in  him  who  careth  for  us,  must  render 
his  care  all-sufficient  for  every  purpose,  and 
discharge  our  minds  from  every  solicitude. 

But  what  evidence  have  we  that  he  does 
care  for  us]  The  fact  is  certainly  astonishing; 
and  when  we  reflect  upon  God  s  majesty  and 
holiness,  and  our  meanness  and  unworthmess, 
we  may  well  exclaim  with  David,  "  Lord, 
what  is  man  that  thou  art  mindful  of  him, 
or  the  son  of  man  that  thou  visitest  him !" 
Or  with  Job,  "  What  is  man  that  thou 
shouldest  magnify  him ;  that  thou  shouldest 
set  thy  heart  upon  him ;  that  thou  shouldest 
visit  him  every  morning,  and  try  him  every 
moment !"  Yet  nothing  is  more  true.  It  is 
involved  in  the  first  essential  principle  of  re- 
ligion, and  upon  which  all  its  duties  are 
founded:  for  "he  that  cometh  to  God  must 
believe  that  he  is,  and  that  he  is  a  rewarder 
of  them  that  diligently  seek  him."  We  are 
commanded  to  pray  to  God ;  but  for  what  pur- 
pose if  he  takes  no  interest  in  our  concerns'? 
We  are  required  to  bless  and  praise  him ;  but 
for  what  reason,  if  he  dispenses  our  blessings 
by  accident,  and  not  from  disposition  and  de- 
sign ?  He  also  takes  care  for  oxen.  He  giv- 
eth  to  the  beast  his  food,  and  to  the  young 
ravens  that  cry.  JJe  openeth  his  hand  and 
satisfieth  the  desire  of  every  living  thing. 
Now  we  may  reason  from  the  less  to  the 
greater — And  hence  the  Saviour  says  to  his 
disciples,  "  Ye  are  of  more  value  than  many 
sparrows."  "  Behold  the  fowls  of  the  air :  for 
they  sow  not,  neither  do  they  reap,  nor  gather 
into  barns ;  yet  your  heavenly  Father  feedeth 
them.  Are  ye  not  much  better  than  they  ?" 
"  Consider  the  lilies  of  the  field,  how  they 
grow ;  they  toil  not,  neither  do  they  spin : 
and  yet  I  say  unto  you,  that  even  Solomon  in 
all  his  glory  was  not  arrayed  like  one  of  these. 
Wherefore,  if  God  so  clothe  the  grass  of  the 
field,  which  to-day  is,  and  to-morrow  is  cast 
into  the  oven,  shall  he  not  much  more  clothe 
you,  O  ye  of  little  faith  ?"  The  relations  iu 
which  he  stands  prove  the  same.  If  he  pro- 
fesses himself  to  be  the  Shepherd,  the  King, 
the  Husband,  the  Father  of  his  people,  will  he 
not  care  for  his  sheep,  his  subjects,  his  bride,  his 
offspring?  His  promises  are  exceeding  great 
and  precious,  and  adapted  to  all  our  wants 
and  fears.  "  The  eyes  of  the  Lord  are  upon 
the  righteous,  and  his  ears  are  open  unto  their 
cry."  "  When  thou  passest  through  the 
waters,  I  will  be  with  thee ;  and  through  the 
rivers,  they  shall  not  overflow  thee;  when 
tho'i  walkest  through  the  fire,  thou  shalt  not 
be  buried;  neither  shall  the   flame  kmdle 


138 


APRIL  20 


upon  tliee."  "  I  will  never  leave  thee  nor 
forsake  thee."  Is  not  this  the  language  of 
one  that  careth  for  us?  Review  his  doings 
for  proof  of  this ;  for  as  we  have  heard  so 
have  we  seen  in  the  city  of  our  God.  What 
says  the  history  of  his  people  in  all  gene- 
rations ?  Who  cared  for  Noah  when  the 
deluge  was  coming  on,  and  said,  Come  thou 
and  all  thy  house  into  the  ark  ?  Who  cared 
for  David,  and  appeared  for  him  in  all  his 
dangers  and  tribulation  ?  Who  restrained  the 
lions  and  the  flames  that  they  should  not 
touch  Daniel  and  his  companions?  Whose 
angel  stood  by  Paul  in  the  storm,  and  said, 
Fear  not,  Paul,  when  all  hope  that  they 
should  be  saved  was  taken  away  ?  And  what 
says  your  own  experience  7  Has  he  not  cared 
for  you  from  the  womb l  In  childhood  ?  In 
youth?  In  manhood?  In  every  period  of  life? 
In  every  condition?  In  every  difficulty?  In 
every  distress  ?  And  having  cared  for  you  so 
long,  will  he  abandon  you  now  ?  Having 
sought  you  when  enemies,  will  he  forsake 
you  now  he  has  made  you  friends  ?  Having 
not  spared  his  own  son,  but  delivered  him  up 
for  you;  will  he  withhold  any  good  thing 
from  you? 

"  But  if  he  cared  for  us,  why  are  we  so  af- 
flicted ?"  This  instead  of  being  an  objection 
furnishes  a  proof.  Your  trials  evince  his  care. 
You  are  children  under  discipline — And  if 
you  endure  chastening,  God  dealeth  with  you 
as  with  sons ;  for  what  son  is  he  whom  the 
father  chasteneth  not  "If  ye  be  without 
chastisement,  whereof  all  are  partakers,  then 
are  ye  bastards,  and  not  sons."  The  hus- 
bandman prunes  the  vine*  because  he  cares 
for  it,  and  wishes  it  to  bring  forth  more  fruit. 
The  artificer  puts  the  gold  into  the  furnace 
because  he  values  and  wishes  to  improve  it 

How  enviable  is  the  portion  and  experience 
of  Christians !  The  world  indeed  knoweth 
them  not  They  can  only  see  their  outward 
condition ;  and  because  this  is  often  poor  and 
afflicted,  they  are  ready  to  think  that  they 
are  miserable  and  melancholy.  But  how  dif- 
ferently would  they  think  if  they  could  see 
their  inward  security  and  composure — If 
they  could  see  how  they  rise  above  those 
changes  which  ruffle  and  terrify  others — If 
they  could  see  how,  while  the  men  of  the 
earth  fret  and  turmoil  and  are  devoured  by 
the  sorrow  of  the  world  that  worketh  death, 
they  have,  even  in  this  vale  of  tears,  an  asy- 
lum where  the  wicked  cease  from  troubling, 
and  where  the  weary  are  at  rest,  and  the 
peace  of  God  which  passeth  all  understanding 
keeps  their  hearts  and  minds  through  Christ 
Jesus. 

But  alas!  we  often  hold  forth  Christians 
as  they  ought  to  be,  rather  than  as  they  are. 
It  is  lamentable  that  they  do  not  more  fully 
improve  their  resources,  and  live  up  to  their 
privileges.  Hence,  that  care  which  they  are 
allowed  and  commanded  to  resign,  and  which 


their  neaveoly  Father  and  Friend  is  more 
than  willing  to  take  upon  himself,  they  letain 
and  even  cherish  to  the  spoiling  of  their  com- 
fort: and  instead  of  their  dwelling  at  ease, 
and  being  in  quiet  from  the  fear  of  evil,  they 
are  ingenious  at  self-vexation,  and  suffer  in 
imagination  more  than  in  reality  !  Lord, 
humble  us — and  forgive — and  teach  us  to 
profit — and  lead  us  in  the  way  that  we  should 
choose. 


APRIL  20. 

"  Consider  the  lilies.'"— Matt.  vi.  28 

Some  persons  seem  to  have  no  relisu  for 
the  works  of  nature,  and  therefore,  "  seeing 
many  things,  they  observe  not."  Others 
have  a  taste  for  every  thing  that  is  fair  and 
inviting  and  enchanting  in  the  seasons  of  the 
year,  and  the  scenery  of  the  earth,  and  are 
never  weary  of  walking  in  the  forest,  the 
meadow,  and  the  garden.  For  they  believe 
and  feel  that  "God  made  the  country,  and 
man  made  the  town."  And  all  applaud  the 
judgment  and  sensibility  they  discover  in 
distinction  from  those  mechanical  beings 
who  are  only  struck  with  what  is  factitious 
and  artificial. 

Yet  even  here  one  thing  more  is  desirable 
and  necessary.  It  is  that  while  we  are 
pleased  we  should  be  instructed ;  it  is  that 
while  our  senses  are  charmed  our  graces 
should  be  exercised ;  it  is  that  wonder  should 
be  followed  with  adoration,  and  the  Christian 
be  added  to  the  man. 

It  is  thus  the  sacred  writers  perpetually 
send  us  to  the  animal  and  vegetable  creation 
for  impression  and  improvement.  And  thus 
our  Saviour  addressed  his  hearers  and  said, 
"Consider  the  lilies."  There  were  many 
other  flowers  equally  worthy  of  notice  with 
the  lilies:  but  ho  selected  these  as  specimens, 
and  probably  because  they  were  near  him  and 
in  sight,  for  he  was  sitting  on  the  side  of  a 
hill,  and  he  mentions  not  the  cultured  lilies, 
but  lilies  "  of  the  field." 

Consider  the  lilies  as  productions  of  God's 
creating  skill.  All  his  works  praise  him  ;  and 
what  distinguishes  his  works  so  much  from 
the  operations  of  men  is  that  they  will  bear 
examination,  and  that  the  more  they  are  ex- 
amined the  more  will  they  display  the  wisdom 
of  the  author.  Nothing  can  be  added  to  them, 
nothing  can  be  taken  from  them — "  His  work 
is  perfect"  Take  an  artificial  flower :  il  shows 
ingenuity  and  deceives  the  eye  at  a  distance. 
But  bring  it  near ;  observe  it ;  compare  it— 
and  where  are  the  life,  the  growth,  the  open- 
ing bud  and  blossom,  the  freshness,  the  colours, 
the  fragrance  of  the  living  one  ?  We  some- 
times admire  articles  of  dress.  The  rich  man 
was  clothed  "  in  purple  and  fine  linen."  Thev 
that  are  in  king's  houses  "  wear  soft  raiment.'* 
How  exquisitely  wrought  are  some  kinr.s  of 


APRIL  21. 


139 


nuiuan  manufacture :  and  yet  when  you  sur- 
vey them  through  the  microscope  they  appear 
in  the  rudeness  and  roughness  of  sackcloth. 
But  the  green  and  the  white  of  the  lily  chal- 
.enge  the  inspection  not  only  of  the  eye,  but 
of  the  glass,  and  compel  you  to  exclaim,  "  This 
is  the  finger  of  God."  If  those  versed  in 
mathematical  science  remark  that  they  cannot 
go  far  without  meeting  with  something  in- 
finite, how  much  more  must  this  be  the  case 
with  every  »eflecting  mind  at  every  step  he 
takes  among  the  wonders  of  creation  ! 

Again.  Consider  the  lilies  as  objects  of  his 
providential  care.  This  was  the  peculiar  aim 
of  our  Lord  in  the  admonition.  He  would  free 
the  minds  of  his  disciples  from  all  undue  soli- 
citude respecting  their  temporal  subsistence. 
Therefore,  says  he,  "Take  no  thought  for 
your  life,  what  ye  sball  eat,  or  what  ye  shall 
drink ;  nor  yet  for  your  body,  what  ye  shall 
put  on.  Is  not  the  life  more  than  meat,  and 
the  body  than  raiment  J"  He  then  refers,  in 
his  own  inimitable  way,  to  each  of  the  neces- 
saries of  life,  food  and  clothing — "Behold  the 
fowls  of  the  air :  for  they  sow  not,  neither  do 
they  reap,  nor  gather  into  barns;  yet  your 
heavenly  Father  feedeth  them.  Are  ye  not 
much  better  than  they?  And  why  take  ye 
thought  for  raiment  ?  consider  the  lilies  of  the 
field,  how  they  grow ;  they  toil  not,  neither 
do  they  spin :  and  yet  I  say  unto  you,  that  even 
Solomon,  in  all  his  glory,  was  not  arrayed 
like  one  of  these.  Wherefore,  if  God  so  clothe 
the  grass  of  the  field,  which  to-day  is,  and  to- 
morrow is  cast  into  the  oven,  shall  he  not  much 
more  clothe  you,  O  ye  of  little  faith  ?"  How 
simple  yet  convincing  is  the  inference !  God 
does  not  love  the  birds  and  the  flowers  as  he 
loves  you.  He  has  not  bought  them  with  an 
infinite  price.  He  has  not  put  his  Spirit 
within  them.  They  are  not  partakers  of  the 
divine  nature.  They  are  not  to  endure  for 
ever.  Will  he  take  care  of  the  less  and  over- 
look the  infinitely  greater  1 

Consider  also  the  lilies  as  emblems.  First 
as  emblems  of  Christ  The  image  indeed 
comes  very  far  short  of  his  glory,  but  it  will 
help  our  conceptions,  and  serve  to  remind  us 
a  little  of  his  purity,  his  meekness,  his  loveli- 
ness, and  "  the  savour  of  his  knowledge :" 
therefore,  says  he,  "  I  am  the  rose  of  Sharon, 
and  the  lily  of  the  valleys."  Secondly  as  em- 
blems of  Christians.  In  all  things  he  must 
have  the  pre-eminence,  but  his  people  are  held 
forth  in  the  Scripture  by  the  same  resemblan- 
ces :  for  there  is  not  only  a  union  but  a  con- 
formity between  them.  They  have  the  same 
mind  which  was  in  him.  They  have  the  imace 
of  the  heavenly.  And  therefore  to  express 
their  residence  in  the  world,  and  how  he  values 
them  above  others,  he  adds,  "as  the  lily 
among  thorns,  so  is  my  love  among  the  daugh- 
ters.'r 

Let  us  conclude  with  the  words  of  the 
Church :  "  My  beloved  is  gone  down  into  his 


garden,  to  the  beds  of  spices,  to  feed  in  the 
gardens,  and  to  gather  lilies^  Thus  he 
comes  into  our  congregations  and  families, 
and  takes  to  himself  our  dear  ornaments  and 
delights.  We  miss  them,  and  sigh  over  the 
loss  of  pious  connexions.  The  friend  who  way 
as  my  own  soul,  the  child  of  my  bosom,  the 
desire  of  mine  eyes,  the  guide  of  my  youth,  is 
taken  away — and  the  place  that  once  knew 
them,  knows  them  no  more — But  He  taketh 
away,  and  who  can  hinder  him  1  The  whole 
garden  is  his ;  and  he  has  a  right  to  do  what 
he  will  with  his  own.  He  saw  them  meet  for 
the  change  ;  and  they  are  unspeakable  gainers 
by  the  removal.  Other  lilies  when  gathered 
fade  and  die  ;  but  these  shall  bloom  for  ever 
and  ever. 


APRIL  21. 

"  That  wemigfube  fellow-helpers  to  the  truth." 
3  John  8. 

Co-operation  supposes  others  engaged  al- 
ready in  the  same  cause.  Who  these  were 
we  learn  from  the  preceding  words.  They  are 
called  "  brethren  and  strangers."  Yet  they 
were  not  private  Christians,  but  preach  erg, 
evangelists,  missionaries  who  travelled  to 
spread  the  savour  of  the  Redeemer's  know- 
ledge in  every  place — "Because  for  hi& 
name's  sake  they  went  forth,  taking  nothing 
of  the  Gentiles."  The  labourer  is  worthy  oi 
his  hire ;  and  God  has  ordained  that  they  who 
preach  the  Gospel  shall  live  of  the  Gospel  * 
but  these  men  waived  their  right,  as  Paul 
had  done  while  in  Corinth,  that  they  might 
not  seem  mercenary  or  prove  burdensome. 
These  Gentiles  too  might  have  been  indis- 
posed lo  afford  them  reception  and  support. 
Such  a  readiness  to  come  forward  can  hardly 
be  expected  from  persons  before  they  have 
heard  the  word,  so  as  to  understand  the  im- 
portance of  it.  People  do  not  make  sacrifices 
for  a  thing  they  do  not  value ;  and  they  are 
not  likely  to  value  what  they  do  not  feel  they 
need.  We  have  seen  infants  at  the  funeral 
of  a  mother,  instead  of  being  affected  with  the 
scene,  amusing  themselves  with  the  emblems  • 
of  mortality  ;  but  nothing  can  be  more  affect- 
ing than  this ;  and  we  have  been  ready  to  ex- 
claim, Ah !  ye  dear  babes,  you  little  know  the 
loss  you  have  sustained,  but  as  you  grow  up 
you  will  learn  it  from  experience.  Does  the 
maniac  ask  our  pity  and  help"!  He  scorns 
them.  He  sings  in  his  confinement — it  is  his 
palace — he  deems  himself  a  king.  But  is  he 
not  the  more  entitled  to  our  compassion  on  this 
very  account?  So  here  ;  none  are  so  worthy 
of  our  merciful  regard  as  those  who  are  per- 
ishing for  lack  of  knowledge,  but  are  unaffect- 
ed with  their  condition :  and  it  must  be  our 
concern  to  make  them  sensible  of  their  want 
In  the  first  instance  they  will  not  come  to  us 
— we  must  go  to  them — and  we  must  seek,  if 
we  would  save,  that  which  is  lost.  They  wil 


140 


APRIL  >£i. 


not  be  at  the  charge  of  our  messengers ;  others 
therefore  must  support  them.  And  on  whom 
are  we  to  call  for  assistance  but.  on  those  who 
have  tasted  the  good  word  of  life,  and  know 
by  experience  that  the  Gospel  is  the  power  of 
God  to  salvation.  "  We  ought  therefore," 
says  John,  "  to  receive  such,  that  we  might 
be  fellow-helpers  to  the  truth." 

And  such  was  Gaius.  He  was  not  one  of 
those  that  went  forth  to  labour  among  those 
who  could  not  or  would  not  entertain  and  sup- 
ply them :  but  when  these  teachers  travelled 
that  way,  he  accommodated  them  in  his  house , 
he  forwarded  them  on  their  journey  after  a 
godly  sort;  he  furnished  them  with  what  was 
needful  in  their  work ;  and  encouraged  them 
to  apply  to  him  in  their  exigences.  In  this, 
some  may  resemble  him  expressly  by  atten- 
tions and  kindness  to  our  evangelists  at  home ; 
and  as  to  our  missionaries  at  a  distance,  and 
to  whom  we  can  have  no  immediate  access, 
all  can  countenance  and  aid  them  by  helping 
those  societies  which  engage  tliem  and  are 
responsible  for  their  support.  To  do  this  is  a 
duty.  When  persons  are  drawn  in  the  militia, 
if  they  go  not  themselves  they  must  procure 
substitutes.  All  cannot  go  forth  among  the 
Gentiles,  but  we  should  all  contribute  to  those 
who  dc.  We  should  consider  them  as  our 
agents  labouring  for  us — for  the  work  is  ours 
— and  the  command  is  binding  upon  us,  "  Go 
ye  into  all  the  world,  and  preach  the  gospel 
to  every  creature."  Nothing  is  to  be  done 
even  in  the  cause  of  God  without  pecuniary 
aid.  What  an  honour  is  conferred  on  proper- 
ty that  it  should  be  employed  in  the  salvation 
of  souls!  Who  would  waste  any  of  his  re- 
sources'? Who  would  not  deny  himself*  to  be 
able  to  become  a  fellow-helper  to  the  truth  that 
has  so  helped  him,  and  can  so  help  others? 
Mordecai  told  Esther  that  if  she  refused  to  ex- 
ert herself  for  the  deliverance  of  her  people, 

!  enlargement  should  come  from  another  quar- 
ter ;  but  then  she  would  lose  the  honour  and 

:  blessedness  of  the  instrumentality ;  and  not 
only  so,  but  be  destroyed  herself.  God  allows 
us  to  act  in  his  cause ;'  but  let  us  not  mistake 
*the  principle :  he  employs  us  for  our  sake,  not 
his  own.  His  resources  are  infinite:  and  if 
we  decline  the  work,  the  work  will  not  be 
abandoned :  but  we  shall  lose  the  glory  and 
the  happiness  of  the  achievement.  And  who 
could  endure  the  thought  that  in  this  divine 
undertaking  he  had  never  had  any  concern  ? 
But  this  is  not  all.  There  is  danger  as  well 
as  loss.  Our  inaction  is  guilt.  We  neglect 
the  use  of  the  finest  opportunity  for  useful- 
ness. We  hide  our  talent  in  the  earth.  Our 
indifference  is  rebellion  to  the  call  of  God. 
"  Who  will  rise  up  for  me  against  the  evil 
doers?  Who  will  stand  up  for  me  against  the 
workers  of  iniquity  ?"  "  Curse  ye  Meroz,  said 
the  angel  of  the  Lord,  Curse  ye  bitterly  the 
ipkabitants  thereof,  because  they  came  not  to 


the  help  of  the  Lord,  to  tht  j.elp  of  the  Lord 
against  the  mighty." 


APRIL  22. 

"  If  God  were  your  Father  ye  would  love  me 
John  viii.  42 

Some  are  so  full  of  self-conceit  and  self-suffi- 
ciency, that  they  seem  to  consider  themselves 
the  standard  of  all  worth  and  excellency ;  and 
are  disposed  to  judge  of  others  principally  if 
not  only,  by  their  regard  to  them.  If  you  dis- 
like them,  you  are  worthless ;  but  just  in  pro- 
portion as  you  esteem  and  admire  them,  you 
rise  in  value.  And  such  is  the  injustice  of 
oub  fallen  nature,  that  we  are  pleased  with 
commendations  which  we  know  we  do  not 
deserve;  and  court  praise  for  abilities  and 
qualities  which  we  are  sure  we  do  not  possess. 

It  was  not  so  with  Christ.  He  was  meek 
and  lowly  in  heart ;  and  if  he  spoke  highly  of 
himself,  it  was  not  from  pride  and  vainglory, 
but  from  the  necessity  of  the  case.  He  knew 
himself  ;  he  knew  his  importance  to  us  ;  and 
he  knew  that  we  ought  to  be  acquainted  with 
it.  Therefore  he  said,  "Come  unto  me" — "I 
am  the  light  of  the  world" — "  I  am  the  bread 
of  life" — "  I  am  the  way,  the  truth,  and  the 
life" — ■  This  is  life  eternal,  to  know  thee,  the 
only  true  God,  and  Jesus  Christ  whom  thou 
hast  sent."  He  knew  that  God's  relation  to 
us  could  only  be  determined  by  our  regard  to 
himself,  and  therefore  he  was  authorized  and 
required  to  say,  "  If  God  was  your  Father  you 
would  love  me."  There  can  be  no  doubt  of 
this ;  for  he  that  belongs  to  God  will  resemble 
him  ;  he  will  love  peculiarly  what  God  loves 
peculiarly;  and  he  will  love  supremely  what 
God  loves  supreme.y :  and  "  this,"  says  he, 
"is  my  beloved  Son,  in  whom  I  am  well 
pleased."  "  Mine  elect  in  whom  my  soul  de- 
lighteth."  "  The  Father  loveth  the  Son,  and 
hath  given  all  things  into  his  hand." 

It  is  a  great  thing  to  have  God  for  our  father 
— not  by  creation,  in  which  sense  all  mankind 
are  his  offspring  ;  but  by  adoption  and  regene- 
ration. What  an  honour  !  What  a  blessed- 
ness !  To  be  the  sons  and  daughters  of  the 
Lord  Almighty !  To  have  free  and  invited 
access  to  him !  To  share  in  all  the  love  and 
pity  of  his  heart !  To  be  authorized  to  de- 
pend upon  him  for  instruction,  and  correction, 
and  defence,  and  support !  To  be  heirs  of 
God,  to  an  inheritance  incorruptible  and  un- 
defined, and  that  fadeth  not  away,  reserved  in 
heaven  for  us ! 

But  how  are  we  to  ascertain  this  privilege? 
By  our  regard  to  Christ — if  God  is  our  Father 
we  love  him.  Now  this  love,  though  not  a 
passion,  is  a  real,  powerful,  influential  princi- 
ple ;  and  it  is  the  mainspring  of  action  in  the 
Christian  life.  There  are  two  modes  of  de- 
termining our  love  to  him.     The  First  is  to 


APRIL  23. 


141 


consider  him  relatively,  and  observe  how  we 
are  affected  towards  those  parts  of  him,  so 
to  speak,  with  which  we  are  constantly  com- 
ing more  immediately  into  contact  There 
is  "  the  Lord's  day" — Do  I  love  this ;  and  can 
I  call  the  Sabbath  a  delight?  There  is  "the 
word  of  Christ" — Can  I  say  "Thy  words 
were  found,  and  I  did  eat  them;  and  thy 
word  was  unto  me  the  joy  and  the  rejoicing 
of  my  heart  1"  He  has  a  house  for  his  name 
— Can  I  saj^  "  I  have  loved  the  habitation  of 
thy  house,  and  the  place  where  thine  honour 
dwelleth  1"  He  has  a  seed  to  serve  him — Do 
I  pray,  "  Remember  me  with  the  favour  thou 
bearest  unto  thy  people  1"  They  are  "  the  ex- 
cellent of  the  earth" — Is  all  my  delight  in 
them  1  If  I  love  him,  I  shall  love  every  thing 
that  is  his. 

The  Second  is  to  consider  how  our  attach- 
ment to  any  other  object  affects  us.  If  I  love 
an  object,  I  naturally,  unavoidably,  frequent- 
ly, pleasantly  think  of  it  Can  I  love  Christ 
and  not  have  him  much  in  my  thoughts !  If 
I  love  an  object  I  am  led  to  speak  of  it :  I 
oannot  help  referring  to  it  and  recommending 
it :  out  of  the  abundance  of  the  heart  the 
mouth  speaketh.  What  reason  have  I  to  con- 
clude that  I  love  Christ  unless  he  often  en- 
ters my  discourse ;  and  I  feel  myself  at  home 
while  talking  of  his  glory  ?  If  I  love  a 
friend,  I  shall  desire  nearness  to  him  and  com- 
munion with  him.  And  how  can  I  love 
Christ  unless  I  mourn  his  absence,  and  long 
after  intercourse  with  him,  especially  in  his 
ordinances — "  Tell  me,  O  thou  whom  my  soul 
loveth,  where  thou  feedest  where  thou 
makest  thy  flock  to  rest  at  noon  V  If  I  love 
a  benefactor,  I  shall  inquire  how  I  can  make 
suitable  returns  for  his  kindness ;  I  shall  be 
afraid  to  grieve  him;  I  shall  be  anxious  to 
please  him  ;  I  shall  be  willing  to  make  sacri- 
fices for  his  sake.  Do  I  discover  the  same 
nispositbn  towards  Christ  ? 

This  yields  a  dreadful  reflection  with  re- 
gard to  some.  They  are  those  who  do  not 
love  Christ — God  is  not  their  Father.  They 
are  the  children  of  the  devil.  And  the  lusts 
of  their  Father  they  will  do,  and  with  him 
and  his  angels,  and  all  who  "  cannot  love," 
they  will  have  their  portion  for  ever — "  If  any 
man  love  not  the  Lord  Jesus  Christ,  let  him 
be  Anathema  Maran-atha." 


APRIL  23. 

»  Howbeit  for  this  cause  I  obtained  merer/,  that  in 
me  first  Jesus  Christ  might  show  forth  all 
long-suffering,  for  a  pattern  to  them  which 
should  hereafter  believe  on  him  to  life  everlast- 
ing."—! Tim.  i.  16. 

The  Lord  Jesus  never  acts  without  de- 
sign ;  and  his  purposes  are  worthy  of  himself. 
When  we  consider  its  capacity  and  duration, 
the  evils  from  which  it  is  rescued,  and  the 


blessings  to  which  it  is  advanced,  the  salva- 
tion of  one  soul  is  a  work  infinitely  greater 
than  the  deliverance  of  a  whole  country  from 
civil  bondage;  and  therefore  there  is  joy  in 
the  presence  of  the  angels  of  God  over  one 
sinner  that  repenteth.  Yet  in  the  conversion 
of  Saul  of  Tarsus  his  aim  did  not  terminate 
in  his  salvation,  all-important  as  it  was.  He 
looked  far  beyond,  and  intended  that  it  should 
bear  influentially  on  the  recovery  of  others  to 
the  end  of  time. 

And  thus  we  see  the  greatness  of  his  be- 
neficence. Men  wish  to  have  their  goodness 
known ;  but  it  is  from  self-love,  and  not  from 
kindness.  It  is  to  gain  applause,  and  not  to 
excite  and  bring  others  to  their  door.  And 
therefore  they  sometimes  enjoin  those  they 
relieve  to  say  nothing  of  their  bounty,  not 
from  humility  but  economy,  lest  applications 
should  be  too  numerous.  But  the  Lord  Jesus 
knows  his  resources;  and  is  not  afraid  of  mul- 
tiplied importunity.  He  wishes  hisfavoursto 
be  known,  that  others  may  come  and  be  re- 
lieved ;  for  he  delighteth  in  mercy. 

How  many  principles  are  involved  in  the 
design  here  expressed ! — The  subjects  of  di- 
vine grace  believe  on  him  to  life  everlasting. 
— A  succession  of  these  believers  will  arise 
from  age  to  age. — They  will  find  it  no  easy 
thing  to  believe  on  him,  and  will  feel  their 
need  of  strong  consolation. — Encouragement 
is  necessary ;  for  nothing  can  be  done  without 
hope  and  confidence. — The  Saviour  is  con- 
cerned to  furnish  the  relief. — And  in  doing 
this  he  produces  actual  examples  of  the  free- 
ness  and  fullness  of  his  grace.  Facts  strike ; 
they  furnish  us  with  sensible  evidence.  A 
debtor  frankly  forgiven  an  immense  sum 
when  going  to  prison,  and  having  nothing  tc 
pay,  shows  forth  most  impressively  the  clem- 
ency of  the  creditor.  The  goodness  of  a 
prince  appears  in  pardoning  the  "greatesl 
crimes  against  him.  This  indeed  is  rarely 
done  among  men.  In  all  acts  of  grace,  some 
exceptions  are  made.  The  ringleaders  are 
excluded.  Their  impunity  would  seem  a  con- 
nivance at  rebellion,  and  would  endanger  the 
safety  and  welfare  of  the  state.  But  he  saves 
sinners,  says  the  Apostle,  of  whom  I  am  chief. 
Here  the  ringleader  of  the  persecutors,  who 
gave  unity  to  their  counsels,  and  stimulus  to 
their  zeal,  is  laid  hold  of,  not  to  be  punished 
but  pardoned — laid  hold  of  too  for  this  pur 
pose  in  the  very  act  of  rebellion  and  treasoi 
— and  made  a  pattern  of  mercy  to  encourage 
others  to  trust  in  him. 

We  know  what  effect  this  kindness  hart 
upon  himself  It  changed  his  mind.  It  melt- 
ed his  heart  It  softened  the  lion  into  the 
lamb.  Behold,  he  prayeth — prayeth  to  him 
whom  a  moment  before  he  had  abhorred — 
"  Lord,  what  wilt  thou  have  me  to  do  f  And 
from  that  moment  the  love  of  Christ  con- 
strained him  to  live  to  him  that  died  for  him 
and  rose  again. 


42 


APRIL  24. 


What  effect  has  it  upon  us  ?  Do  we  con- 
tinue in  sin  that  grace  may  abound  ?  God 
forbid.  "  No  man  can  quicken  his  ov/n  soul. 
We  cannot  change  our  own  heart.  The  Bible 
is  a  sealed  book  till  we  are  enlightened.  It 
is  useless  for  us  to  pray  without  the  Spirit. 
if  we  belong  to  his  people  he  will  call  us  in 
due  time" — This  is  the  devil's  reasoning ;  and 
it  is  not  the  better  for  employing  the  language 
of  Scripture,  or  of  perverted  orthodoxy.  And 
what  a  proof  is  it  that  we  are  not  yet  sensible 
of  our  lost  condition — If  we  were  we  could 
not  sit  still,  and  thus  argue  or  cavil.  We 
should  resemble  a  man  who  found  himself  in 
a  house  on  fire — he  must  move — he  could  not 
avoid  striving  to  escape,  though  at  first  per- 
haps not  by  the  right  passage.  What  a  proof 
is  it  that  we  are  not  really  desirous  of  salva- 
tion !  else  we  should  say,  i  I  have  read  Paul's 
case.  It  meets  my  condition.  I  am  unwor- 
thy ;  so  was  he.  But  he  obtained  mercy ;  and 
why  should  I  be  refused  ?" 

This  is  the  proper  use  of  it — I  see  in  this 
model  his  power  and  his  compassion — I  will 
go  to  his  footstool,  and  cry,  "Lord,  save,  I 
perish ;"  "  God  be  merciful  to  me,  a  sinner." 

It  should  equally  encourage  us  with  regard 
to  others.  Despondency  chills  our  zeal,  and 
prevents  our  efforts  to  save  others.  But  why 
should  we  cease  to  pray,  and  use  all  the 
means  within  our  power?  Duty  is  ours ;  and 
none  of  our  fellow-creatures  are  beyond  his 
reach  who  called  by  his  grace  a  Saul  of  Tar- 
sus. 

Blessed  Jesus  !  Thou  art  fairer  than  the 
children  of  men  !  But  while  we  admire  thee 
we  would  also  resemble.  May  thy  mind  be 
in  us  !  Art  thou  so  long-suffering  towards  us, 
and  shall  we  bear  with  nothing  in  our  bre- 
thren ?  Art  thou  so  ready  to  forgive,  and 
shall  we  be  revengeful?  Didst  thou  when 
rich  for  our  sakes  become  poor,  and  shall  we 
be  masses  of  pure  selfishness,  and  never  deny 
ourselves  to  promote  the  welfare  of  others? 


APRIL  24. 

"  And  Abram  went  up  out  of  Egypt,  he,  and  his 
wife,  and  all  that  he  had,  and  Lot  with  him, 
into  the  South.  And  he  went  on  his  journeys 
from  the  South  even  to  Beth-el,  unto  the  place 
where  his  tent  had  been  at  the  beginning,  be- 
tween Beth-el  and  Hai ;  vnto  the  place  of  the 
altar,  which  he  had  made  there  at  the  first: 
and  there  Abram  called  on  the  name  of  the 
Lord."— Gen.  xiii.  1,  3,  4. 

In  this  movement  of  Abram  two  things  are 
noticed — whence  he  came — and  whither  he 
went. 

"  He  went  up  out  of  Egypt."  But  how 
"ame  he  there  ?  He  was  driven  by  famine. 
Skin  for  skin,  yea  all  that  a  man  hath  will  he 
give  for  his  life.  Abram  therefore  was  justi- 
fied in  coino-  thither.     We  are  not  to  starve 


if  we  can  obtain  suosistence  lawfully.  We 
tempt  God  if  we  do  not  avail  ourselves  of  the 
means  and  opportunities  of  relief  and  assist- 
ance which  he  affords  us  in  the  course  of  hi? 
providence.  For  though  we  are  to  cast  our 
care,  we  are  not  to  cast  our  duty  upon  the 
Lord ;  and  it  is  only  in  the  way  of  duty  that 
we  can  trust  in  him.  But  we  may  be  found 
in  places  and  conditions  at,the  cajl  of  duty  or 
necessity  in  which  we  are  not  to  Jtbide.  Na- 
omi and  the  Shunamite  who  had  led  to  Moab 
in  the.  dearth,  returned  like  true  Israelites 
when  they  heard  that  the  Lord  had  visited 
his  people  with  bread.  And  Abram  did  not 
settle  in  Egypt,  but  only  sojourned  there.  He 
had  succeeded  while  there,  so  as  to  increase 
in  wealth,  and  Egypt  was  at  this  time  the 
most  famous  country  on  earth :  but  it  had 
been  to  him  a  place  of  temptation  ;  it  was 
irreligious ;  and  Canaan  was  the  land  which 
the  Lord  had  shown  him — the  land  of  prom- 
ise. And  what  is  this  world  to  us  if  we  are 
the  children  of  Abram  by  faith,  but  a  tempo- 
rary residence  ?  It  is  not  our  home — it  is  not 
our  rest.  And  we  must  arise  and  depart 
hence  now,  in  thought,  affection  and  pursuit; 
and  by  a  readiness  to  leave  it  aelually  when- 
ever our  change  comes.  If  w<j  are  the  heirs 
of  promise,  Canaan  will  dra/.*  us  out  of 
Egypt. 

"  And  he  went  on,  even  to  Beth-el."  x'here 
he  had  dwelt  before.  It  is  affecting  tr  ietum 
to  a  place  where  we  formerly  resided  Who 
can  help  reflecting  upon  his  sins  ther  ?  (for 
wherever  we  have  lived  we  have  provea 
ourselves  to  be  sinners,)  and  the  bleedings  he 
enjoyed  there ;  and  his  trials ;  and  the 
changes  which  have  taken  place,  and  the  pro 
gress  of  his  time  since !  But  Abram  had  not 
only  dwelt  at  Beth-el,  but  dwelt  there  as  a 
man  of  faith,  piety,  and  prayer.  What  a  dif- 
ference is  there  between  returning  to  a  place 
where  we  lived  without  God  in  the  world ; 
and  to  one  where  we  loved  and  served  God, 
and  walked  with  him,  and  said  of  many  a 
spot,  "  This  is  none  other  than  the  house  of 
God,  and  this  is  the  gate  of  heaven  !" 

Observe  how  pleasingly  and  significantly 
this  is  expressed  with  regard  to  Abram — He 
came  "  unto  the  place  where  his  tent  had 
been  from  the  beginning,  between  Beth-el 
and  Hai ;  unto  the  place  of  the  altar  which 
he  had  made  there  at  the  first — and  tlwrt 
Abram  called  on  the  name  of  the  Loid." 
Thus  we  see  his  devotion  here  was  not  a  nov- 
elty— it  had  been  a  constant  usage.  As  soon 
as  he  had  pitched  a  tent  for  himself,  he  rear- 
ed an  altar  for  God.  Where  he  resided,  he 
sacrificed  and  worshipped  with  his  household. 
And  they  who  would  be  the  children  of  Abra- 
ham must  walk  in  his  steps,  and  be  concerned 
to  keep  up  the  service  of  God  with  their  fam- 
ilies. Family-worship  is  no  recent  thing.  It 
is  the  good  old  way  in  which  even  the  Patri- 
archs walked.   I  pity  as  well  as  condemn  the 


APRIL  25. 


143 


man  who  has  a  "  tent,"  but  no  "  altar."  God 
threatens  to  pour  out  his  fury  upon  the  fami- 
lies that  call  not  upon  his  name.  Therefore 
says  Solomon,  "  The  curse  of  the  Lord  is  in 
the  house  of  the  wicked ;  but  he  blesseth  the 
habitation  of  the  just." 

— Abram  thus  called  upon  the  name  of  the 
Lord,  notwithstanding  the  character  of  his 
neighbours;  for  the  chapter  tells  us  "The 
Canaanite  and  the  Perizzite  dwelled  then  in 
the  land."  And  they  were  idolaters,  and 
vicious  to  a  proverb.  They  would  therefore 
oppose  and  laugh  and  ridicule — But  Abraham 
was  not  ashamed  of  hi3  glory — Yea,  as  he 
was  the  more  bound,  so  he  was  the  more  dis- 
posed and  determined  to  confess  him  before 
men.  And  "  them  that  honour  me,"  says  God, 
"I  will  honour;  and  they  that  despise  me 
shall  be  lightly  esteemed." 


APRIL  25. 

*  Drink  no  longer  water,  but  use  a  little  xcine 
for  thy  stomach's  sake  and  thine  often  infirmi- 
ties."—I  Tim.  v.  23. 

It  may  at  first  seem  strange  that  Paul 
should  only  have  recourse  to  ordinary  means, 
such  as  any  other  person  would  have  used  on 
the  same  occasion — that  he  should  advise  and 
prescribe  as  a  friend,  instead  of  employing 
the  powers  he  possessed  as  an  Apostle.  But 
as  the  working  of  miracles  was  a  delegated 
prerogative,  so  it  was  limited.  It  was  con- 
fined to  particular  moments  and  subjects. 
Otherwise  John,  instead  of  wishing  above  all 
things  that  his  beloved  Gaius  was  in  health, 
would  have  healed  him :  and  Paul  would  not 
have  left  his  companion  Trophimus  at  Mile- 
tum  sick.  Simon  Magus  wished  to  obtain 
the  gift  of  working  miracles  for  the  purposes 
of  vanity  and  gain.  It  is  easy  to  see,  from 
the  disposition  of  the  people  to  worship  Paul 
and  Barnabas  when  they  had  healed  the  crip- 
ple at  Lystra,  what  a  source  of  honour  and 
emolument  the  ability  would  have  become, 
had  it  been  at  the  option  of  possessors.  Even 
good  men,  being  imperfect  while  here,  might 
have  been  tempted  to  pervert  it,  or  have 
sometimes  used  it  with  respect  of  persons,  in- 
fluenced by  natural  or  partial  affection.  The 
effect  therefore  depended  entirely  upon  the 
pleasure  of  the  Almighty.  How  useful  was 
Timothy !  How  highly  did  the  Apostle  think 
of  him — how  strongly  was  he  attached  to  him 
— how  peculiarly  was  he  concerned  for  his 
welfare!  yet  though  he  had  performed  so 
many  wonders  and  signs,  he  can  only,  with 
regard  even  to  him,  sympathize  and  pray  and 
admonish — "  Drink  no  longer  water,  but  use 
a  little  wine  for  thy  stomach's  sake,  and  thine 
often  infirmities." 

But  here  we  see  the  importance  of  health. 
Of  all  natural  blessings,  it  is  the  most  per- 
sonal and  the  most  prized.    It  is  not  so  much 


an  ingredient  in  human  happiness,  as  the 
foundation  of  it  With  the  Grecians,  it  was 
a  goddess.  The  Lycaonians  worshipped  the 
image  of  health,  and  the  women  offered  to  il  i 
their  hair,  which  is  their  glory — That  is 
they  sacrificed  ornament  to  health — Some  fe 
males  have  sacrificed  health  to  ornament. 
Have  we  ever  looked  into  the  wards  of  an 
hospital  or  an  infirmary  ?  Have  we  ever 
visited  the  sick-chamber  of  a  friend  or  neigh- 
bour 1 — what  confinement !  what  restlessness ! 
what  disrelishes!  what  loathings!  what  days 
of  languishing !  what  wearisome  nights ! 
Health  is  never  so  valued  as  when  it  brings 
a  letter  of  recommendation  from  sickness. 
Have  we  been  the  subject  of  it  ?  What  were 
then  a  well-spread  table,  an  elegantly  fur- 
nished room,  the  aspects  of  the  garden  and 
field,  the*  charm*  of  the  favourite  author! 
Cowper  and  Milton  with  their  heavenly  harps 
sing  their  songs  to  a  heavy  heart.  But  health 
is  important,  not  only  as  to  enjoyment,  but 
usefulness.  The  discharge  of  almost  all  the 
duties  of  life  depends  upon  it.  How  much  is 
suspended  upon  the  indisposition  of  a  minister 
whose  lips  feed  many — How  much  upon  the 
illness  of  a  wife,  a  mother,  the  mistress  of  the 
family,  the  centre,  the  eye,  the  hand,  the  sou) 
of  the  domestic  system !  It  is  only  at  such  a 
time  and  in  such  circumstances  her  utility 
can  be  fully  felt  Health  too  has  its  spiritual 
bearings.  In  all  the  works  of  religion  the 
body  is  the  companion  of  the  soul,  but  in 
many  it  is  the  instrument  We  cannot  read, 
or  hear,  or  sing,  or  go  to  the  house  of  God, 
without  it  Many  of  what  good  people  cal 
their  temptations,  and  doubts,  and  fears,  are 
only  physical  effects.  The  frame  is  disordered 
through  which  they  see  and  feel.  Hence 
they  are  affected  even  in  their  intercourse 
with  God ;  and  when  they  consider,  are  afraid 
of  him.  How  many  privileges  too,  in  the 
means  of  grace,  are  they  deprived  of  while 
they  are  the  prisoners  of  sickness,  the  re- 
membrance of  which  draws  forth  their  tears. 
Here  we  see  that  very  good  men  and  very 
useful  men  may  be  the  subjects  of  bodily  af- 
fliction. Timothy  had  a  weakly,  sickly  con- 
stitution, and  Paul  speaks  of  his  "frequent 
infirmities"  or  indispositions.  Many  other 
excellent  individuals  mentioned  in  t"ie  Scrip- 
ture were  exercised  in  the  same  way.  And 
so  it  has  been  in  every  age  of  the  Church. 
We  are  acquainted  with  the  biography  of 
many  eminent  servants  of  God  in  modern 
times,  who  prosecuted  the  duties  of  their 
callings  under  weaknesses  and  pains,  a  hun- 
dreth  part  of  which  would  keep  many  pro- 
fessors of  religion  from  the  sanctuary  of  God, 
by  the  month  or  the  year.. — But  let  not  the 
weak  and  sickly  suppose  that  what  has  be- 
fallen them  is  not  common  to  men — The  same 
afflictions  have  happened  to  their  brethren 
who  were  before  them  in  the  world.  And  if 
v  Te  knew  all,  we  should  cease  to  wonder  at 


i44 


APRIL  20. 


Mich  dispensations.  The  Lord's  love  to  his 
people  is  great,  but  it  is  wise ;  and  he  regu- 
lates his  measures  not  by  their  wishes,  but 
their  welfare.  There  is  a  "needs-be"  for 
every  ailment,  and  every  pain.  While  he 
chastens,  he  teaches  us  out  of  his  law.  The 
^ender  mother  overlooks  none  of  her  off- 
spring :  but  the  breathless  tread,  the  pillowed 
couch,  the  knee,  the  bosom,  the  indulgence, 
are  for  the  little  invalid  endeared  by  the  pain 
he  suffers,  and  even  by  the  care  he  creates — 
And  what  says  God  1  "  As  one  whom  his  mo- 
ther comforteth,  so  will  I  comfort  you." — 

We  learn  also  that  we  may  err  on  the  side 
of  deficiency  as  well  as  excess.  There  are 
always  two  extremes:  yet  in  going  from  the 
one,  we  rarely  consider  that  we  are  in  n^y 
danger  from  the  other.  But  wisdom  leads  in 
the  way  of  righteousness ;  in  the  midst  of  the 
paths  of  judgment:  and  it  becomes  us,  with 
regard  to  all  our  concerns  and  movements,  to 
hear  the  word  behind  us  saying,  "  This  is  the 
way,  walk  ye  in  it,  when  we  turn  to  the  right 
hand,  or  when  we  turn  to  the  left."  We 
may  fail  as  to  the  spirit  we  are  of,  not  only  on 
the  side  of  a  bold  and  firm  temper,  but  on  the 
6ide  of  a  tender  and  candid  one.  A  man  is 
required  to  be  diligent  in  business,  but  he 
must  not  entangle  himself  in  the  affairs  of 
this  life.  He  ought  to  be  economical  and 
frugal,  but  he  may  run  into  closeness  and 
meanness.  Even  temperance,  so  useful  and 
commendable,  may  become  a  snare ;  and 
there  have  been  instances  of  persons  under  a 
religious  motive,  injuring  themselves  by  self- 
denial  and  abstinence.  Timothy  was  in  dan- 
ger of  this.  He  had  to  this  time  used  water 
only,  but  he  was  following  this  abstemious- 
ness too  exclusively  and  too  long :  his  system 
now  required  something  more  generous,  and 
restorative,  and  strengthening :  and  therefore 
sayc  his  friend,  "  Drink  no  longer  water,  but 
use  a  little  wine  for  thy  stomach's  sake,  and 
thine  often  infirmities." 

As  there  was  nothing  in  Paul  enthusiasti- 
cal,  or  leading  him  to  the  neglect  of  means 
and  rational  means,  so  there  was  nothing  in 
him  favouring  of  superstition.  He  withholds 
a  Christian  from  no  creature-comfort  He 
knew  of  none  of  those  prohibitions,  "  Touch 
not,  taste  not,  handle  not,"  which  have  pro- 
duced such  results  in  the  church  of  Rome, 
unless  to  foretell  and  condemn  them:  "in 
the  latter  times  6ome  shall  depart  from  the 
faith,  giving  heed  to  seducing  spirits,  and 
doctrines  of  devils;  forbidding  to  marry,  and 
commanding  to  abstain  from  meats,  which 
God  hath  created  to  be  received  with  thanks- 
giving of  them  which  believe  and  know  the 
truth.  For  every  creature  of  God  is  good, 
and  nothing  to  be  refused,  if  it  be  received 
with  thanksgiving:  for  it  is  sanctified  by  the 
word  of  God  and  prayer."  David  observes, 
that  God  bringeth  forth  out  of  the  earth 
"urine  that  maketh  glad  the  heart  of  man, 


and  od  to  make  his  face  to  shine,"  as  well  ai 
"  bread  that  strengthened  man's  heart' 
And  his  son  makes  no  scruple  to  say  to  a 
good  man,  "  Eat  thy  bread  with  cheerfulness, 
and  drink  thy  wine  with  a  merry  heart,  for 
God  hath  accepted  thy  works." 

But  we  have  here  laid  clown  the  rules  we 
are  to  observe  in  the  use  of  natural  refresh- 
ments. They  are  two ;  and  they  contain  all 
that  is  necessary  upon  the  subject.  The  first 
is  moderation — "  Drink  a  little  wine."  We 
should  fear  danger,  especially  in  an  article  of 
indulgence.  The  evil  steals  upon  us  by  de- 
grees, and  therefore  insensibly.  Who  ever 
bVcame  intemperate  at  once  1  or  without  res- 
olutions to  the  contrary  1  "  Nature,"  says 
Hall,  "  is  content  with  little ;  grace  with  less.' 
The  second  regards  our  design — "for  thy 
stomach's  sake,  and  thine  often  infirmities." 
That  is,  we  are  to  use  these  good  things,  not 
for  the  mere  gratification  of  appetite,  but  to 
fit  us  for  our  stations,  and  to  enable  us  to 
serve  God.  The  former  within  proper  boundi 
is  a  lawful  use ;  the  latter  is  a  pious  one.  In 
the  first,  the  creature  only  appears;  in  the 
second,  the  Christian  is  seen.  Some  live  to 
eat  and  drink;  some  eat  and  drink  to  live. 
The  former  are  the  disgrace,  the  latter  are 
the  glory  of  human-kind.  Even  in  common 
things  the  partakers  of  divine  grace  are  a 
peculiar  people — Their  motives  distinguish 
them.  This  turns  a  natural  action  into  a 
spiritual  duty.  This  also  enlarges  the  prov- 
ince of  their  religion  to  the  extent  of  all  their 
concerns ;  keeps  them  waiting  upon  God  aL 
the  day  long ;  and  enables  them,  whether 
they  eat,  or  drink,  or  whatever  they  do,  to  do 
all  to  the  glory  of  God. 


APRIL  2' . 

"  Willing  rather  to  be  absent  from  the  body,  and 
to  be  present  with  the  Lord." — 2  Cor.  v.  8. 

It  seems  impossible  to  read  these  words 
and  not  admit  that  Paul  and  h's  companions 
believed  three  things — Tha*;  Lhey  were  com- 
plex beings,  and  had  spirits  which  could  be 
present  with  the  Lord  when  absent  from  the 
body — That  there  was  an  intermediate  state 
between  death  and  the  resurrection,  so  that 
as  soon  as  they  were  absent  from  the  body 
they  were  present  with  the  Lord — And  that 
their  being  present  with  the  Lord  was  the 
completion  of  their  happiness  and  their  hope. 

Hence  their  wish.  It  was  not  an  absolute 
desire,  but  a  preference.  Their  state  here 
under  the  influence  of  divine  grace  admitted 
of  comfort,  and  demanded  gratitude.  But  to 
depart  to  be  with  Christ  was  far  better. 
They  were  therefore  "willing  rather  to  be 
absent  from  the  body,  and  present  with  the 
Lord." 

This  seems  to  have  been  very  much  in  the 
beginning  of  the  gospel  a  common  experience. 


APRIL  27. 


145 


Hence  we  read  of  looking  for  that  blessed 
hope;  waiting  for  his  Son  from  heaven;  lov- 
ing his  appearing ;  hastening  unto  the  coming 
of  the  day  of  God ;  and  crying,  Amen ;  even 
so  come,  Lord  Jesus.  Those  also  who  were 
called  by  divine  grace  at  the  reformation  in 
Germany,  and  at  the  revival  of  evangelical 
religion,  in  our  own  country,  seemed  familiar 
with  death ;  were  not  shocked  to  be  reminded 
of  their  age  and  infirmities ;  and  loved  to  talk 
with  each  other  of  going  home. 

Yet  all,  yea  many  cannot  receive  this  say- 
ing. Even  the  subjects  of  redemption  are 
said  to  be,  through  fear  of  death,  all  their  life- 
time not  actually  in  bondage,  but  subject  to 
it  The  desire  of  death  cannot  be  natural ; 
nature  must  abhor  its  own  dissolution.  Yet 
what  is  impossible  to  nature  is  possible  to 
grace.  We  commonly  find  more  of  this  will- 
ingness to  leave  the  world  among  the  poor 
and  afflicted  of  the  Saviour's  followers :  they 
have  much  to  wean,  as  well  as  to  draw: 
their  consolations  correspond  with  their  suf 
ferings ;  and  the  Lord  is  found  a  very  present 
help  in  trouble.  When  the  love  of  life  can 
subserve  no  important  purpose,  it  declines; 
and  the  fear  of  death  commonly  diminishes  as 
the  event  approaches.  Thousands  who  often 
trembled  before,  have  at  last  been  joyful  in 
glory,  and  shouted  aloud  upon  their  beds. 
Clouds  and  darkness  have  obscured  their 
day ;  but  at  eventide  it  has  been  light 

All  believers  have  cause  enough,  if  they 
knew  it,  to  make  them  long  for  their  removal. 
For  to  die  is  gain,  unspeakable  and  everlast- 
ing gain.  They  then  exchange  faith  for 
eight ;  and  hope  for  possession ;  and  that 
which  is  in  part  for  that  which  is  perfect. 

And  the  apprehension  of  many  of  the 
Lord's  people  regards  the  manner  of  their 
departure  rather  than  the  effect  The  part- 
ing scene ;  the  pains,  the  groans,  the  dying 
strife ;  the  separation  of  soul  and  body,  and 
the  consignment  of  the  flesh  to  corruption 
and  worms ;  all  this  leads  them  to  say,  with 
good.  Dr.  Conyers,  I  am  not  afraid  of  death, 
but  of  dying. 

And  indeed  all  real  Christians  must  long 
for  the  consequences ;  in  being  fully  like 
their  Saviour ;  and  able  to  serve  him ;  and  to 
enjoy  him  completely.  But  they  resemble 
the  man  whose  beloved  family  is  abroad.  He 
would  rather  therefore  be  there  than  here — 
But  while  he  feels  the  attraction,  he  shudders 
at  the  sea  and  the  sickness.  Watts  represents 
the  believer  as  loving  the  Canaan  beyond, 
but  dreading  the  Jordan  between. 

Well,  if  you  really  love  the  heaven  of  the 
Christian,  that  is,  a  heaven  derived  from  being 
present  with  the  Lord ;  fear  not,  but  thank  God 
and  take  courage.  Either  you  will  have,  like 
the  Israelites,  a  dry-shod  march  across  the 
river ;  or  if,  like  Bunyan's  pilgrims,  you  wade 
through,  your  feet  shall  feel  the  bottom,  and 
vour  eyes  shall  see  the  shining  ones  ready  to 
10 


receive  you  on  shore.  Your  passage  will  be 
safe  and  short;  and  the  issue  an  abundant 
entrance  i»to  the  joy  of  the  Lord. 

"  'Tis  pleasant  to  believe  his  grace, 
But  we  would  rather  see; 
We  would  be  absent  from  the  flesh. 
And  present,  Lord,  with  thee." 


APRIL  27. 

"  The  Lord  that  delivered  me  out  of  the  paw  Oj 
the  lion,  and  out  of  the  paw  of  the  bear,  he  will 
deliver  me  out  of  the  hand  of  this  Philistine" 
1  Sam.  xvii.  37. 

These  are  the  words  of  David,  when  he 
would  justify  himself  from  presumption  in 
fighting  with  Goliath,  who  was  defying  the 
armies  of  the  living  God.  It  is  observable 
that  he  acknowledges  the  Lord  to  be  his  de- 
liverer. He  delivered  me;  he  will  deliver 
me.  "  Salvation  belongeth  unto  the  Lord." 
To  him  it  belongeth  supremely,  and  in  a  sense 
only.  For  though  we  have  many  deliverers, 
they  only  deliver  us  instrumentally.  The 
means  he  employs  often  conceal  his  agency, 
but  they  should  lead  us  to  it :  for  instrument- 
ality implies  and  requires  agency.  Adapta- 
tion is  not  efficiency.  However  suitable  a  pen 
is  to  write,  it  is  nothing  without  a  hand  to  use 
it — Hence  the  question,  "  Who  then  is  Paul, 
and  who  is  Apollos,  but  ministers  by  whom 
ye  believed,  even  as  the  Lord  gave  to  every 
man  ?"  In  a  state  of  nature,  men  are  a  kind 
of  atheists:  whatever  be  their  speculative  be- 
lief, they  are  practically  without  God  in  the 
world ;  God  is  not  in  all  their  thoughts.  In 
conversion  they  are  awakened  from  this  dread- 
ful insensibility  and  indifference;  and  are  led 
to  inquire  after  God.  And  they  not  only  seek 
him,  but  find  him ;  and  not  only  find  him,  but 
hold  communion  with  him  ;  and  hold  commu- 
nion with  him,  not  only  in  his  word,  but  in 
his  works,  not  only  in  his  ordinances,  but  in 
his  dispensations.  They  connect  him  with  the 
events  of  life,  and  this  gives  them  a  sacred  im- 
portance. They  connect  him  with  their  trials, 
and  this  softens  them.  They  connect  him 
with  their  comforts,  and  this  sweetens  them. 
And  thus  life  becomes  a  continued  walking 
with  him  towards  that  world  in  which  "  God 
is  all  in-  all." 

David  reviews  his  former  agency — The 
Lord  delivered  me  out  of  the  paw  of  the  lion, 
and  out  of  the  paw  of  the  bear.  This  hap- 
pened when  he  kept  his  father's  sheep.  Each 
of  these  fierce  and  dreadful  creatures  took  a 
lamb  out  of  the  flock.  And  he  went  after 
them.  The  peril  was  most  imminent  When 
he  forced  them  to  drop  the  prey,  they  rose 
■  against  him  ;  but  he  caught  them  by  the 
;  beard  and  smote  them  and  slew  them.  He 
well  therefore  speaks  of  their  paw,  for  it  wag 
actually  upon  him !  This,  it  will  be  allowed, 
was  a  deliverance  little  less  than  miraculous. 
We  have  nothing,  perhaps,  so  extraordinary 


146 


APRIL  28. 


to  reTi'ew,  yet  we  have  had  our  deliverances, 
and  some  of  them  remarkable,  at  least  to  our- 
selves, if  not  to  others.  We  have  had  our 
bears  and  lions ;  but  we  have  not  been  given 
over  a  prey  to  their  teeth.  We  have  had 
spiritual  deliverances.  We  have  been  saved 
from  the  curse  of  the  law ;  from  the  power 
of  Satan ;  from  the  tyranny  of  the  world ; 
from  the  dominion  of  sin.  We  have  had  tem- 
pora'.  deliverances.  Some  of  these  have  been 
visible,  but  many  more  have  been  invisible : 
and  it.  is  owing  to  our  having  obtained  help 
of  God,  that  our  lives,  and  families,  and  sub- 
stance, and  all  our  outward  estate,  have  been 
preserved.  And  if  at  any  time  our  comforts 
have  been  invaded  and  injured,  it  has  been 
for  a  moral  benefit ;  and  he  has  enabled  us  to 
say,  "  It  is  good  for  me  that  I  have  been  af- 
flicted." 

David  hopes  for  his  future  agency — "He 
will  deliver  me  from  this  Philistine."  For  af- 
ter the  beasts  of  prey,  here  is  another,  and 
more  formidable  foe.  We  must  always  re- 
joice with  trembling;  and  never  boast  our- 
selves of  to-morrow,  for  we  know  not  what  a 
day  may  bring  forth.  Because  some  storms 
have  expended  themselves,  we  must  not  reck- 
on upon  perpetual  sunshine;  the  clouds  re- 
turn after  the  rain.  When  we  have  slain  the 
lion  and  the  bear,  we  may  be  called  to  en- 
counter Goliath — Well — and  we  may  meet 
him  undismayed  if  the  Lord  be  with  us.  He 
who  has  delivered  will  deliver.  And  like 
David — 

We  should  draw  confidence  from  reflection. 
We  have  not  only  his  promise  to  encourage 
us,  but  our  experience ;  and  because  he  has 
been  our  help,  therefore  under  the  shadow  of 
his  wing  should  we  rejoice.  We  cannot  cer- 
tainly infer  what  men  will  be  from  what  they 
have  been,  or  what  they  will  do  from  what 
they  have  done.  They  are  variable ;  but  the 
Lord  changeth  not.  They  may  become  una- 
ble, if  their  intentions  are  the  same ;  but  in 
the  Lord  Jehovah  is  everlasting  strength. 
Neither  should  a  sense  of  our  un  worthiness 
weaken  our  expectation  from  him :  we  were 
unworthj'  when  he  first  took  knowledge  of 
us;  and  he  deals  with  us,  not  according  to 
our  desert,  but  his  own  mercy  and  grace. 

Wherefore  let  us  observe  the  loving-kind- 
nesses of  the  Lord,  and  treasure  thein  up  in 
our  minds.  We  know  not  what  occasions  we 
may  have  for  the  use  of  them,  But  in  every 
tendency  to  depression,  let  us  not  yield  to  our 
infirmity,  but  remember  the  years  of  the  right 
hand  of  the  ^lost  High. 


APRIL  26. 

uSo  thpt  I  might  finish  my  course  tcithjoy." 
Acts  xx.  .24. 

Does  this  imply  any  apprehension  as  to 
Jje  event  1    It  is  no  more  than  be  enjoins 


upon  others :  "  Let  us  therefore  fear,  lest,  a 
promise  being  left  us  of  entering  into  his  rest, 
any  of  you  should  seem  to  come  short  of  it." 
It  certainly  expresses  great  desire  and  great 
anxiousness.  He  deemed  nothing  too  much 
to  do  or  to  suffer  for  such  a  privilege. 

But  how  is  it  to  be  understood  ?  We  may 
take  two  views  of  it.  We  may  consider  the 
•Christian  as  finishing  his  course  with  joy  to 
others,  and  with  joy  to  himself.  The  latter 
is  principally  intended.  But  did  you  ever 
stand  by  the  side  of  a  dying  bed,  and,  when 
your  connexion  was  suffering  severely,  and 
all  hope  of  recovery  was  taken  away,  have 
you  not  been  glad  when  the  struggle  was 
over?  Yes.  You  rose  above  selfishness;  and 
could  say,  "  Our  loss  is  his  gain.  Shall  we 
weep  at  his  deliverance  from  sorrow,  tempta- 
tion, and  sin  ?  and  his  entering  into  the  joy 
of  his  Lord  1  If  we  loved  him  we  should  re- 
joice, because  he  said,  I  go  unto  the  Father." 
And  when  he  finished  well,  have  you  not 
hailed  him  on  another  account?  "Well,  thy 
sun  is  gone  down  without  a  cloud.  I  feared 
for  thee,  but  the  danger  is  now  over.  Thou 
hast  had  to  go  through  a  defiling  world,  but 
thou  hast  kept  thy  garments  clean.  Thou 
hast  had  fears  within  and  fightings  without, 
but  thy  heart  has  not  turned  back,  neither 
have  thy  steps  declined  from  his  way.  We 
crown  thee  now.  Servant  of  God,  well  done." 
But  when  the  Christian  finishes  his  course 
with  joy,  it  mainly  refers  to  himself,  and  re- 
gards his  dying  experience.  There  is  a  great 
difference  in  the  departure  of  believers.  Some 
reach  heaven,  so  to  speak,  in  a  kind  of  wrecked 
state ;  they  get  safe  to  land,  but  on  planks  and 
broken  pieces  of  the  ship.  Others,  in  full  sail, 
enter  the  desired  haven;  and  have,  as  the 
Apostle  Peter  calls  it,  "  an  abundant  entrance 
into  the  kingdom  of  their  Lord  and  Saviour." 
Some  die  perplexed  with  doubts,  and  depress- 
ed with  fears;  others  have  the  full  assurance 
of  hope :  they  are  joyful  in  glory,  and  shout 
aloud  upon  their  beds;  and  their  dying  cham- 
ber is  none  other  than  the  house  of  God,  and 
the  gate  of  heaven.  "  With  gladness  and  re- 
joicing shall  they  be  brought :  they  shall  en- 
ter into  the  King's  palace."  This  joy  does 
not  depend  upon  outward  things ;  for  in  com- 
mon, God's  poor  and  afflicted  people  have  the 
greatest  degrees  of  it  Neither  is  it  according 
to  previous  confidence,  for  many  who  have 
been  all  their  life-time  subject  to  bondage 
through  fear  of  death,  have  been  filled  at  last 
with  all  joy  and  peace  in  believing.  Now  we 
lay  no  stress  upon  the  want  of  this  dying  con- 
fidence and  comfort,  as  an  evidence  against 
the  safety  of  a  man,  when  his  life  has  been 
godly  and  consistent ;  for  we  know  not  how 
far  it  may  be  the  effect  of  temperament  or 
disease.  Yet  it  is  very  desirable  to  enjoy  it 
We  shall  need  all  the  comfort  we  can  ge 
when  heart  and  flesh  fail  us,  and  friends  can 
afford  us  no  assistance,  and  the    enemy  of 


APRIL  29. 


147 


souls  may  be  particularly  busy,  knowing  that 
his  time  is  short.  It  is  also  very  useful.  It 
has  often  impressed  the  careless,  confirmed 
the  doubting,  and  encouraged  the  timid.  And 
how  has  it  glorified  God,  by  showing  the 
power  o."  his  grace,  and  recommending  his 
service !  Except  for  this,  a  Christian  would 
desire  a  sudden  death,  and  escape  "  the  pains, 
and  groans,  and  dying  strife :"  but  he  is  more 
than  reconciled  to  bear  them,  if  Christ  is  thus 
magnified  in  his  body  by  death,  as  well  as  by 
life. 

But  this  finishing  his  course  with  joy,  takes 
in  the  issue,  as  well  as  the  conclusion.  If  it 
ends  with  heaven,  it  ends  well,  whatever  be 
the  experience  immediately  preceding.  If 
the  Christian  were  to  leave  this  world  in  dark- 
ness and  uncertainty,  that  darkness  would  be 
instantly  dispelled,  and  all  would  be  quietness 
and  assurance  for  ever.  Thus  even  Cowper 
finished  his  course  with  joy,  for  the  gloom 
vanished  in  glory — and  how  ecstatic  must 
have  been  the  surprise  of  his  blessed  spirit,  to 
feel  itself  in  the  possession  of  a  boon  it  had 
long  despaired  to  find !  , 

All  who  have  gone  before  us  at  death 
finished  their  course  p  but  many  finished  it 
with  joy.  How  will  you  finish  yours  1  The 
Lord  has  appointed  us  bounds  which  we  can- 
not pass.  We  have  an  allotted  course  of  ser- 
vice and  suffering ;  and  the  end  is  sure — and 
the  end  is  nigh.  Mark  the  perfect  man  and 
behold  the  upright,  for  the  end  of  that  man  is 
peace.  He  shall  enter  into  rest ;  and  be  for 
ever  with  the  Lord.  But  how  will  you  end  1 
will  you  be  defeated  or  crowned  1  will  you  be 
clothed  with  shame,  or  shine  forth  as  the  sun 
in  the  kingdom  of  our  Father  ?  O  let  it  be 
your  prayer  and  care  to  realize  this  final 
blessedness ;  and  endeavour  to  judge  of  every 
thing  now  as  it  will  affect  you  at  last 

Even  a  Balaam  could  admire  the  tents  of 
Jacob,  and  the  tabernacles  of  Israel ;  and  was 
compelled  to  exclaim,  "  Let  me  die  the  death 
of  the  righteous,  and  let  my  last  end  be  like 
his."  Yet  he  died  fighting  against  the  peo- 
ple he  had  blessed  and  envied.  Such  a  differ- 
ence is  there  between  conviction  and  practice ; 
and  so  absurd  is  it  to  look  for  the  end  without 
the  way. 

Blessed  are  the  dead  that  die  in  the  Lord. 
But  if  you  die  out  of  him,  unpardoned  and  un- 
renewed, you  must  finish  your  course  with 
grief. — Grief  to  others,  to  ministers,  to  Chris- 
tians, to  godly  friends  and  relations. — Grief  to 
yourse.ves.  The  sorrows  of  life  may  be  divert- 
ed by  company,  by  amusements,  by  the  hur- 
ry of  business.  A  man  may  drink  and  forget 
his  sorrow,  and  remember  his  misery  no  more. 
But  your  drinking  days  will  be  then  over,  and 
you  will  be  near  a  state  where  you  will  call 
in  vain  for  a  drop  of  water  to  cool  your  tongue. 
Your  associates  will  then  forsake  you,  or  be 
found  miserable  comforters.  If  they  are  cruel 
enough  to  jest  about  religion  then,  you  will 


not  be  able  to  relish  it,  while  fearing  that  all 
may  be  true  which  you  have  treated  as  false. 
Nature  will  have  then  closed  the  doors  against 
every  worldly  diversion.  You  can  no  more 
attend  the  playhouse  and  the  race-ground. 
All  that  before  was  vanity,  will  now  be  vexa- 
tion of  spirit  Riches  profit  not  in  the  day 
of  wrath.  What  is  a  man  profited  if  he  should 
gain  the  whole  world,  and  lose  his  own  soul, 
or  what  shall  a  man  give  in  exchange  for  his 
soul  1  But  should  you  have  no  time  for  re- 
flection ;  or  be  incapable  of  exercising  reason ; 
or  conscience  be  unawakened :  should  you 
through  the  power  of  delusion  have  no  bands 
in  your  death,  and  your  strength  be  firm; 
should  you  fall  asleep  like  a  lamb,  you  will 
awake  with  the  devil  and  his  angels.  There 
is  no  peace,  saith  my  God,  unto  the  wicked. 


APRIL  29. 

M  Who  comforteth  us  in  all  our  tribulations. 
2  Cor.  i.  4. 

This  reminds  us  of  the  nature  of  the  Chris- 
tian life.  It  is  "  neither  clear  nor  dark."  It 
partakes  both  of  tribulation  and  comfort  The 
tribulation  endears  the  comfort ;  and  the  com- 
fort relieves  and  gilds  the  tribulation. 

Paul  does  not  say  he  comforts  us  by  keep- 
ing us  out  of  all  tribulation.  He  could  do 
this ;  but  it  accords  not  with  the  wisdom  of 
his  mercy.  Therefore  many  are  the  afflictions 
of  the  righteous,  and  through  much  tribula- 
tion they  must  enter  the  kingdom.  But  while 
in  the  world  they  have  tribulation,  in  him 
they  have  peace — and  he  comforts  them  in 
all  their  TRIBULATION.  And  he  does  this 
four  ways.  First  by  deliverance.  This  is 
perhaps  the  most  pleasing  way  to  our  natural 
feelings :  and  these  feelings  are  in  a  measure 
allowable.  For  tribulation  is  not  to  be  pre- 
ferred for  its  own  sake ;  neither  are  we  to 
consider  ourselves  unsubmissive,  though  we 
are  led  to  say,  "  Father,  if  it  be  possible,  let 
this  cup  pass  from  me ;"  provided  we  can  add, 
"  nevertheless  not  my  will,  but  thine  be  done." 
And  the  Lord  knoweth  how  to  deliver.  If  he 
does  not  find  a  way,  he  can  make  a  way  for 
our  escape.  Of  old  he  appeared  for  his  ser- 
vants ;  and  often  constrained  even  their  ene- 
mies to  acknowledge  the  finger  of  God.  Ob- 
serve Joseph  in  Egypt,  Jonah  in  the  whale's 
belly,  Daniel  in  the  lions'  den,  and  Peter  in 
prison.  "  But  these  were  miracles."  They 
were.  "And  miracles  are  not  to  be  expected 
now."  They  are  not  But  he  who  performed 
them  is  not  far  from  any  one  of  us — He  is  a 
very  present  help  in  trouble — and  able  to 
make  good  the  word  upon  which  he  has 
caused  us  to  hope ;  or  miracles  would  be  seen 
again.  Nothing  is  too  hard  for  the  Lord  ;  all 
hearts  are  in  his  hand  ;  all  events  are  at  his 
control;  and  even  now  "he  turneth  the 
shadow  of  death  into  the  morning."   He  does 


148 


APRTL  3(J. 


not  always  deliver  js  according  to  our  wishes 
and  expectation ;  and  hope  deferred  maketh 
the  heart  sick;  and  the  eagerness  and  de- 
spondency of  impatience  may  lead  us  to  com- 
plain, "O  when  wilt  thou  comfort  mel"  But 
the  vision  is  only  for  an  appointed  time ;  at 
the  end  it  shall  speak  ;  neither  will  it  tarry  a 
moment  beyond  the  season  our  welfare  re- 
quires—" For  the  Lord  is  a  God  of  judgment ; 
blessed  are  all  they  that  wait  for  him." 

Secondly,  by  compensation.  Philosophers 
have  remarked  how  all  through  the  natural 
world  there  are  indications  of  a  system  of 
counterbalancings ;  so  that  a  deficiency  in 
one  thing  is  remedied  by  some  advantage  in 
another.  We  see  this  also  in  human  life  ;  so 
that  persons  in  their  trouble  .are,  so  to  say, 
recompensed  by  something  which  lessens  the 
impression  of  their  trials,  and  after  which  if 
they  are  wise  they  will  look,  for  the  purpose 
of  submission  and  thankfulness.  Hannah  was 
barren  and  reproached  by  her  fruitful  rival ; 
but  she  was  consoled  by  the  greater  love  of 
her  husband,  and  who  "  was  better  to  her 
than  ten  sons."  Mephibosheth  while  an  in- 
fant was  lamed  on  both  his  feet ;  but  owing  to 
this  accident  his  life  was  preserved  when  the 
other  princes  of  the  house  were  destroyed. 
Thus  bodily  deformity  is  sometimes  relieved 
by  superior  endowments  of  mind.  Thus  a 
man  is  compelled  to  labour:  but  this  gives 
soundness  to  his  sleep,  and  appetite  to  his 
food,  and  vigour  to  his  health,  to  which  the 
easy  and  indulged  are  strangers.  Paul  suf- 
fered unto  bonds,  but  the  word  of  God,  which 
was  dearer  to  him  than  life,  was  not  bound  ; 
and  his  confinement  turned  out  rather  to  the 
furtherance  of  the  gospel.  The  thorn  in  the 
flesh  was  continued ;  but  instead  of  the  re- 
moval, he  had  the  assurance  of  all-sufficient 
grace  under  it ;  and  he  was  more  than  satis- 
fied with  the  compensation — yea,  he  gloried 
in  it ;  and  said,  "  When  I  am  weak  then  am 
I  strong."  Ah !  I  dreaded,  says  the  Christian, 
as  I  entered  the  affliction,  and  was  laid  on  a 
bed  of  languishing :  but  prayer  was  made  for 
me ,  a  force  and  a  tenderness  of  friendship 
were  displayed  of  which  I  was  not  aware  be- 
fore— and  Oh!  how  kind  was  that  "Friend 
who  sticketh  closer  than  a  brother" — "  Thou 
drewest  near  in  the  day  that  I  called  upon 
thee ;  thou  saidst  unto  me,  Fear  not." 

Thirdly,  by  sanctification.  A  man  may  be 
saved  in  his  affliction  when  he  is  not  saved 
out  of  it.  Affliction  is  a  scene  of  great  moral 
danger,  and  the  enemy  of  souls  will  endea- 
vour to  turn  to  account  what  it  yields  in  a 
way  of  temptation.  It  is  mentioned  with  won- 
der that  in  all  the  evil  that  had  come  upon 
him,  "  Job  sinned  not,  nor  charged  God  fool- 
ishly." A  Christian  is  sometimes  "  afraid  of 
all  his  sorrows" — afraid  lest  he  should  sink— 
afraid  lest  he  should  sin  in  the  day  of  adver- 
Bity — afraid  lest  he  should  not  suffer  well,  and 
fjlorify  the  Lord  in  the  fires ;  but  dishonour 


his  religion  by  unbelief,  and  discontent,  and 
murmuring.  This  leads  him  to  pray ;  and  the 
Lord  hears  him,  and  keeps  him  in  the  evil 
day.  He  affords  him  also  the  supply  of  the 
Spirit  of  Jesus  Christ,  which  confirms  his 
faith,  and  strengthens  his  patience,  and  ena- 
bles him  to  bear  the  rod.  Some  in  their  dis- 
tresses have  cursed  God  and  died.  Others 
have  spoken  unadvisedly  with  their  lips ;  01 
they  have  been  vengeful  towards  the  instru- 
ments of  their  sufferings,  or  they  have  em- 
ployed unlawful  means  to  obtain  relief,  or 
they  have  attempted  self-destruction.  Have 
you  been  preserved  1  Has  the  furnace  only 
severed  the  dross  from  the  gold]  Has  the 
pruning-knife  only  lopped  off  the  suckers  that 
robbed  the  vine  7  Can  you  say  with  David, 
"  It  is  good  for  me  that  I  have  been  afflicted , 
before  I  was  afflicted  I  went  astray,  but  now 
have  I  kept  thy  word" — Has  the  Lord  for 
gotten  to  be  gracious  to  you  1 

Fourthly,  he  does  it  by  discovery.  •  The 
word  of  the  Lord  came  unto  Jeremiah  the 
second  time,  while  he  was  yet  shut  up  in  the 
court  of  the  prison,  saying:  Call  unto  me, 
and  I  will  answer  thee,  and  show  thee  great 
and  mighty  things  which  thou  knowest  not." 
This  is  no  more  than  he  does  to  other  suffer- 
ers ;  it  is  in  the  hour  of  trouble  he  peculiarly 
fulfils  the  promise,  "I  will  manifest  myself 
unto  him."  "  I  will  allure  her,"  says  he,  "  and 
bring  her  into  the  wilderness,  and  there  will 
I  speak  comfortably  unto  her" — or  as  it  is  in 
the  margin,  speak  to  her  heart — so  speak  to 
her  as  to  "  give  her  her  vineyards  from  thence, 
and  the  valley  of  Achor  for  a  door  of  hope, 
and  she  shall  sing  there  as  in  the  days  of  her 
youth,  and  in  the  days  when  she  came  up  out 
of  the  land  of  Egypt."  Oh  !  if  he  says  to  the 
soul,  "  I  am  thy  salvation ;"  if  he  "  shows  you 
his  covenant;"  if  he  convinces  you  that  none 
of  your  trials  are  casual  or  penal ;  if  he  as- 
sures your  consciences  that  you  are  redeemed 
from  the  curse,  and  that  you  only  feel  the  rod 
of  a  father,  who  uses  it  in  kindness  and  ten- 
der mercy ;  if  heaven  be  opened  to  the  eye 
of  the  mind,  and  like  Stephen  you  see  Jesus 
ready  to  receive  you,  and  wipe  away  all  your 
tears ;  if  you  are  assured  that  your  afflictions 
will  work  out  for  you  a  far  more  exceeding 
and  eternal  weight  of  glory — then,  though 
you  will  not  be  deprived  of  feeling,  you  will 
be  raised  above  despondency  and  depression 
— Then^hough  troubled  on  every  side,  you 
will  not  be  distressed — Then,  though  sorrow- 
ful, you  will  be  always  rejoicing — And  no1 
only  so,  but  you  "  will  glory  in  tribulation 
also." 


APRIL  30. 

"  The  desire  of  all  nations." — Haggai  ti. 
That  this  refers  to  the  Messiah  is  unques- 
tionable.  Yet  there  seems  some  necessity  for 


MAY  1. 


149 


explaining  the  title  given  him,  as  it  apparently 
disagrees  with  the  language  of  other  parts 
of  Scripture,  and  with  fact.  Is  he  not  de- 
spised and  rejected  of  men  1  He  was  in  the 
world,  and  the  world  was  made  by  him  ;  and 
the  world  knew  him  not.  He  came  unto  his 
own,  and  his  own  received  him  not.  How 
then  can  he  be  called  the  desire  of  all  na- 
tions !     The  character  is  justified  five  ways. 

First,  by  the  general  expectation  that  pre- 
vailed in  the  world  previously  to  his  advent. 
It  is  well  known  that  there  was  such  a  look- 
ing out  for  some  great  deliverer  and  benefac- 
tor as  nigh  at  hand.  Divines  have  collected 
many  testimonies  from  heathen  authors,  and 
have  peculiarly  remarked  a  little  poem  of 
Virgil's,  written  a  few  years  only  before  the 
birth  of  Jesus,  and  which  contains  a  kind  of 
prophecy,  foreshowing  that  some  extraordi- 
nary personage  would  shortly  come,  and  re- 
store the  peace  and  plenty  and  blessings  of 
the  fancied  golden  reign.  The  sentiment  had 
been  conveyed  down  by  tradition,  but  it  was 
originally  derived  from  a  divine  source,  the 
early  and  repeated  promise  of  "him  that 
should  come." 

Secondly,  by  the  need  all  mankind  had  of 
such  a  Saviour  as  he  was  to  be.  The  whole 
world  was  lying  in  wickedness.  Darkness 
covered  the  earth.  They  knew  not  the  su- 
preme good.  They  found  only  vanity  and 
vexation  of  spirit  in  their  pursuits  and  attain- 
ments. They  had  no  support  under  the  trou- 
bles of  life.  Their  uneasinesses  arising  from 
guilt,  death,  and  futurity,  made  them  often 
willing  not  only  to  offer  thousands  of  rams, 
and  rivers  of  oil,  but  to  give  the  first-born  for 
their  transgression,  the  fruit  of  their  body  for 
the  sin  of  their  soul.  But  no  remedy  could 
they  find  to  remove  the  doubts  and  fears  of 
their  consciences — The  Lord  Jesus  meets  the 
condition  they  were  in ;  and  therefore  though 
they  had  no  revelation  of  him,  yet  they  were 
groping  ignorantly  after  what  alone  he  could 
impart ;  and  therefore  he  deserves  to  be  call- 
ed the  desire  of  all  nations,  just  as  a  physi- 
cian, able  and  willing  to  cure  all  diseases,  is 
the  desire  of  all  patients. 

Thirdly,  by  being  entirely  attractive  in 
himself,  so  that  all  would  actually  long  after 
him  if  they  knew  him.  He  has  every  excel- 
lency in  his  person,  every  perfection  in  his 
character.  There  is  nothing  in  creation  that 
will  afford  a  proper  image  of  his  glory.  All 
the  lovelinesses  of  men  and  angels  shrink 
from  a  comparison  with  his  charms — "  How 
great  is  his  beauty !" — "  Yea,  he  is  altogether 
lovely.*'  Do  we  esteem  riches  1  His  riches 
are  unsearchable.  Do  we  admire  friendship1! 
He  is  a  friend  that  sticketh  closer  than  a  bro- 
ther. Do  we  applaud  benevolence  1  His  love 
passeth  knowledge.  He  comes  down  like  rain 
on  the  mown  grass,  as  showers  that  water  the 
earth.  A  bruised  reed  will  he  not  break,  and 
Hnoking  flax  wil  he  not  quench.  He  delivers 


the  needy  when  he  crieth,  the  poor  also  and 
him  that  hath  no  helper — 

"  His  worth  if  all  the  nations  knew, 
Sure  the  whole  earth  would  love  him  too." 

Fourthly,  by  his  having  had  admirers  in 
every  country.  Wherever  believers  have 
been  found,  they  have  been  all  distinguished 
by  the  same  convictions  and  dispositions  with 
regard  to  him.  Abraham  in  Canaan  rejoiced 
to  see  his  day,  saw  it  and  was  glad.  Job  in 
the  land  of  Uz  said,  I  know  that  my  Redeemer 
liveth.  Moses  in  Egypt  esteemed  his  reproach. 
Wise  men  came  from  Persia  and  paid  him 
homage.  Devout  men  from  every  nation  un- 
der heaven  came  to  the  temple  at  Jerusalem, 
and  joined  in  the  ceremonies  and  sacrifices  of 
which  he  was  the  substance  and  the  end. 
And  John  heard  his  praise  from  a  multitude 
which  no  man  could  number,  out  of  all  nations, 
and  kindreds,  and  people,  and  tongues.     For, 

Lastly,  he  is  so  named,  because  in  due 
time  he  will  be  prized  and  gloried  in  by  all 
the  ends  of  the  earth.  To  him,  said  the  dy- 
ing Patriarch,  shall  the  gathering  of  the  peo- 
ple be.  He  is  the  salvation,  says  Simeon,  pre- 
pared before  the  face  of  all  people;  a  light 
to  lighten  the  Gentiles,  and  the  glory  of  his 
people  Israel.  All  kings  shall  fall  down  be- 
fore him :  all  nations  shall  serve  him ;  all  na- 
tions shall  call  him  blessed. 

But  let  me  not  lose  myself  in  general  re- 
flections. How  does  this  desire  of  all  nations 
appear  to  me  1  Has  he  been  revealed  in  me 
the  hope  of  glory  ?  Is  he  all  my  salvation  and 
all  my  desire  1  Can  I  count  all  things  but 
loss  for  the  excellency  of  the  knowledge  of 
Christ  Jesus  my  Lord  1  Do  I  love  the  people 
who  resemble  him  1  Do  I  value  the  ordi- 
nances in  which  I  can  enjoy  communion  with 
him  1  Will  it  complete  my  happiness  to  he 
like  him  and  see  him  as  he  is ,. 


MAY  1. 

"Judas  saith  unto  him,  (not  Jscariot,)  Lord,  how 
is  it  that  thou  wilt  manifest  thyself  unto  us 
and  not  unto  the  world?" — John  xiv.  22. 

Jvdas  Iscakiot  had  already  sold  his  mas- 
ter, and  was  now  busy  in  betraying  him  into 
the  hands  of  his  enemies.  We  are  sometimes 
ready  to  wonder  by  what  potency  of  diabolical 
agency  he  could  be  carried  to  such  a  degree 
of  wickedness.  But  when  we  are  informed 
that  he  was  covetous,  the  mystery  is  ex- 
plained. Then  we  have  a  cause  fully  ade- 
quate to  any  effect :  "  for  the  love  of  money 
is  the  root  of  all  evil." 

But  there  was  another  Judas  among  the 
Apostles.  He  was  the  brother  of  James ;  the 
author  of  the  last  inspired  epistle  of  the  New 
Testaments ;  and  a  faithful  follower,  of  Jesua 
— He  was  the  present  inquirer.  We  may  be 
good  and  happy  under  any  name.  Yet  there 
are  names  that  seem  ominous  and  odious.  It 
must  have  been  painful  for  this  exceller*  ran 


150 


MAY  2. 


o  be  called  by  the  name  of  the  infamous 
wretch  who  had  sold  his  Lord  for  thirty  pieces 
of  silver.  John  therefore  distinguishes  him. 
We  should  learn  from  his  example  to  be  care- 
ful, in  relating  facts,  not  to  confound  persons. 
For  want  of  an  attention  to  this,  what  is  only 
true  of  one  individual  is  applied  to  another ; 
and  not  only  mistake,  but  mischief  frequently 
ensues.  You  can  never  talk  safely  after  some 
people  :  they  are  sure  to  suppress,  or  omit,  or 
perplex.  How  little  is  circumstantial  truth 
attended  to  ! 

It  is  not  always  easy  to  determine  the  prin- 
ciple of  an  action.  We  commonly  look  for  a 
single  cause,  when  perhaps  several  excite- 
ments have  operated  though  not  equally.  A 
late  popular  senator,  Mr.  Whitbread,  often 
said,  no  man  ever  acted  from  a  single  motive. 
Whence  sprang  the  question  of  Judas ! 

Was  it  the  language  of  grateful  surprise  1 
"  How  is  it  that  we  should  be  selected  1  and 
thus  honoured  and  indulged  V  This  is  the 
disposition  of  the  subjects  of  divine  grace. 
They  do  not  think  more  highly  of  themselves, 
because  they  are  made  to  differ  from  others. 
Not  unto  us,  O  Lord ;  not  unto  us.  Who  am 
T,  O  Lord  God,  and  what  is  my  father's 
house  1 

Or  was  it  the  language  of  doubt  1  He  seems 
to  question  whether  the  Lord  could  come  and 
manifest  himself  to  them  without  others 
seeing  and  knowing  it.  If  he  really  thought 
so,  it  was  very  weak  and  foplish ;  but  he  spake 
in  haste,  and  without  reffection.  He  might 
easily  have  known  the  possibility,  in  a  thou- 
sand cases,  of  communicating  ourselves  to  a 
friend  while  every  one  else  remains  ignorant 
of  the  transaction.  And  if  others  could  not 
do  it,  was  it  becoming  in  Judas  to  measure 
the  Saviour  by  their  capacity  ?  What  is  mar- 
vellous in  their  eyes  is  not  marvellous  in  his. 
It  was  enough  that  he  had  said  it.  He  never 
promises  what  he  is  not  able  to  perform — And 
never  should  we  ask,  after  any  of  his  declara- 
tions, "  How  can  these  things  be  ?" 

Or  was  it  the  language  of  curiosity  ]  He 
might  have  admitted  the  reality  of  the  thing, 
but  wished  to  know  the  circumstances,  and 
the  mode  of  the  manifestation.  There  is  too 
much  of  this  tendency  of  mind  in  all  of  us,  so 
that  we  le,ave  what  is  plain  and  useful,  to  pry 
into  what  is  dark  and  unprofitable ;  and  wish 
to  explore  the  secret  things  which  belong  unto 
God,  instead  of  being  satisfied  with  those 
which  are  revealed,  and  which  are  for  us  and 
for  our  children.  Thus  time  is  wasted,  the 
attention  is  drawn  off  from  the  main  concern, 
the  temper  is  injured  by  dispute,  and  the 
words  of  the  Apostle  verified,  "  Knowledge 
puffeth  up,  but.  charity  edifieth."  Jesus  there- 
fore would  not  gratify  the  inquirer  after  the 
number  of  the  saved  :  and  when  Peter  asked 
him  after  the  destiny  of  John,  he  reproved 
him,  saying,  "  What  is  that  to  thee  1  follow 
thou  me :"  and  when  his  Apostles  would  dive 


into  prophecy,  he  said,  "It  is  not  for  you  to 
know  the  times  and  the  seasons  which  the 
Father  hath  put  into  his  own  power." 

But  let  us  always  take  things  in  their  most 
charitable  construction.  Perhaps  it  was  the 
language  of  allowable  desire.  He  felt  the 
condescension  and  kindness  of  Jesus :  he  con- 
sidered the  privilege  as  an  inestimable  favour : 
but  having  little  acquaintance  with  it,  he 
wished  to  know  more  of  it,  to  regulate  him- 
self accordingly,  so  as  not  to  lose,  but  secure 
and  improve  the  privilege.  This  is  the  more 
probable,  as  our  Saviour  does  not  blame  him, 
but  gives  him  an  answer.  This  he  would  not 
have  done  had  Judas  spoken  superciliously  or 
impertinently ;  and  not  in  the  spirit  of  a  learn- 
er. He  did  not  answer  Pilate  ;  nor  indulge 
Herod ;  nor  suffer  those  to  remain  in  the  room 
who  laughed  him  to  scorn  when  he  raised  the 
ruler's  daughter.  But  he  favours  and  satisfies 
Judas :  "  Jesus  answered  and  said  unto  him, 
If  a  man  love  me,  he  will  keep  my  words : 
and  my  Father  will  love  him,  and  we  will 
come  unto  him,  and  make  our  abode  with 
him." 

Hence,  while  we  oppose  a  doubtful,  curious, 
and  speculative  turn  of  mind,  we  should  not 
repulse  humble  and  useful  inquiries.  There 
are  difficulties  of  an  experimental  and  a  prac- 
tical nature  with  regard  to  duties  and  privi- 
leges which  it  is  possible  and  desirable  to  re- 
move. And  there  is  no  one  to  whom  we  can 
carry  them  so  proper  as  he  to  whom  this  in- 
quirer addressed  himself— and  not  in  vain 


MAY  2. 


"  Ye  were  a  curse" — Zech.  viii.  13. 

When  Elihu  asked  Job,  with  regard  to  the 
Supreme  Being,  "If  thou  sinnest,  what  doest 
thou  against  him  ?"  He  adds ;  "  Thy  wicked- 
ness may  hurt  a  man  as  thou  art."  The  in- 
jury one  man*  is  capable  of  doing  to  another 
is  incalculable ;  and  it  will  never  be  known 
in  this  world  what  a  curse  the  sinner  has 
been.  The  corrupt  always  become,  as  Isaiah 
calls  them,  "children  that  are  corrupters." 
They  are  concerned  to  bring  other*  into  the 
same  course  and  condition  with  themselves ; 
and  as,  owing  to  the  depravity  of  our  natuie, 
we  are  much  more  accessible  to  evil  than  to 
good,  they  are  rarely  successless  in  their  en- 
deavours. Wn  addition  to  their  invitations  and 
enticings,  and,  if  they  have  power,  their 
frowns  and  menaces  ;  how  impressive  is  the 
force  of  example !  and  how  does  the  presence 
of  vice  familiarize  it  to  the  mind,  and  weaken 
the  restraints  of  fear  and  shame  !  "  One  sin- 
ner destroyeth  much  good." 

It  seems  hard  that  the  wife  end  children 
of  Achan  should  have  been  stoned  and  burnt 
with  himself  And  nothing  could  have  been 
more  affecting  than  the  sight  and  cries  of  these 
victims  of  his  guilt,  especially  if  he  nac  airv 


MAY  3. 


151 


fcenng,  to  the  man  himself.  And  the  Deist 
here  rages  against  the  Bible.  But  the  Bible 
only  records  the  fact ;  and  the  Deist  is  perpet- 
ually meeting  with  similar  things  in  his  own 
book  of  nature.  He  sees  what  his  Omnipotent 
Goodness  does  not  interfere  to  prevent, — one 
suffering  from  the  vileness  of  another.  He 
sees  the  wife  and  children  reduced  to  want, 
beggary,  infamy,  disease,  death ;  by  an  idle, 
drunken,  stealing,  licentious  husband  and 
father. — This  should  be  one  of  the  greatest 
preventions  of  sin,  that  it  always  injures,  not 
only  ourselves,  but  others:  and  it  would  be 
so,  if  we  had  any  ingenuous,  noble,  relative 
feeling.  But  what  filial  affection  has  that 
youth  who  can  break  a  mother's  heart,  and 
bring  down  the  gray  hairs  of  a  father  with 
sorrow  to  the  grave  ?  Whatever  be  his  poli- 
tics, what  real  patriotism  has  he  who  endea- 
vours to  arm  Providence  against  his  country, 
and  promotes  "  that  sin  which  is  a  reproach  to 
any  people  V  "  I  cannot  exercise  a  better 
charity  towards  others,"  says  Adam  of  Win- 
tringham,  "  than  by  avoiding  all  sin  myself." 

As  the  wicked  are  "  a  curse"  by  injurious- 
ness,  so  they  are  also  by  execution.  How 
many  suddenly  curse  their  habitation  !  How 
are  they  cursed  often  by  those  who  are  ruined 
by  their  pride,  luxury,  and  speculations !  How 
vill  children  when  they  meet  their  ungodly 
parents  rise  up  against  them  in  the  judgment, 
and  cause  them  to  be  put  to  death  !  flow  in 
the  world  of  torment  will  the  seduced  exe- 
crate the  seducer?  the  murdered  the  mur- 
derer !  and  the  pupil  of  infidelity  the  wretch 
that  led  him  into  the  paths  of  the  destroyer  ? 
How  dreadfully  did  the  writer  of  this  article 
once  hear  a  fine  young  man,  while  dying,  ex- 
claim, again  and  again,  "  O  curse  you,  Vol- 
taire !" — Angels  curse  them  :  "  Curse  ye 
Meroz,  said  the  angel  of  the  Lord,  curse  ye 
bitterly  the  inhabitants  thereof " — The  Judge 
of  all  will  curse  them — He  "  will  say  unto 
them  on  his  left  hand,  Depart,  ye  cursed" — 

And,  Christians,  were  you  ever  in  danger 
of  this  ?  Were  you  ever  once  a  curse  your- 
selves ?  How  humbling  is  the  review  !  What 
godly  sorrow  does  it  call  for !  It  seems 
enough  to  make  you  weep,  if  possible,  tears 
of  blood,  to  think  that  there  are  some  in  hell, 
and  others  going  thither,  whom  you  have  led 
astray  and  encouraged!  You,  surely  you, 
can  never  forgive  yourselves!  But  if  God  has 
forgiven  you,  you  ought  to  love  much ;  and  be 
concerned,  as  you  have  been  a  curse,  to  be- 
come a  blessing. 


MAY  3. 

'•  Ye  shall  be  a  blessing." — Zech.  viii.  13. 

What  a  difference  is  there  between  the  state 
of  nature  and  grace !  The  transition  from 
the  one  to  the  other  verifies  and  explains  the 
words  of  th3  prophet :    "  Instead  of  the  thorn, 


shall  come  i  p  the  fir  tree ;  and  instead  of  the 
brier,  shall  come  up  the  myrtle  tree."  Hence 
says  God — "  As  ye  were  a  curse" — "  Ye  shall 
be  a  blessing." 

For  the  change  affects  them  not  only  per- 
sonally, but  relatively.  It  begins  with  them- 
selves, but  it  extends  to  others ;  and  a  zealous 
concern  for  the  salvation  of  their  own  souls  is 
always  accompanied  with  a  benevolent  anxi- 
ety for  the  salvation  of  their  fellow-creatures. 
Their  exertions  for  this  purpose  are  indeed 
often  ungratefully  received ;  and  they  are  re- 
proachfully desired  to  keep  their  religion  to 
themselves.  But  this  is  enjoining  upon  them 
an  impossibility.  They  cannot  but  speak  the 
things  which  they  have  seen  and  heard — If 
these  should  hold  their  peace,  the  stones  would 
cry  out — The  fire  must  burn — The  spring 
must  rise  up.  Others  are  not  only  excused, 
but  commended— even  if  they  err  in  the  man- 
ner, who  strive  to  heal  the  sick,  to  clothe  the 
naked,  and  to  feed  the  hungry :  but  Christians 
are  called  intermeddlers  when  they  would 
exercise  the  noblest  charity  of  all,  which  is 
spiritual  mercy.  Not  that  they  neglect  the 
body — Jesus  himself  did  not  But  he  that 
converteth  a  sinner  from  the  error  of  his  ways 
shall  save  a  soul  from  death,  and  shall  hide  a 
multitude  of  sins. 

David  therefore  said,  "  I  will  teach  trans- 
gressors thy  ways,  and  sinners  shall  be  con- 
verted unto  thee."  What  a  blessing  was  An- 
drew to  his  brother  Peter  !  and  Philip  to  his 
friend  Nathanael !  and  the  woman  of  Samaria 
to  her  fellow-citizens ! — "  Many  believed  on 
him  for  the  saying  of  the  woman."  In  this 
way  God  carries  on  his  cause.  He  makes  us 
the  subjects  of  his  grace,  and  then  the  me- 
diums and  the  instruments.  He  could  call 
fifty  at  once  in  a  village.  But  what  is  com- 
monly the  case?  One  is  called  first  He 
soon  pities  the  condition  of  others;  and  he 
goes  to  the  minister  by  whom  he  was  awaken- 
ed, and  informs  him  of  the  ignorance  of  his 
poor  neighbours,  and  says,  "  Come  over  and 
help  us."  He  goes  ;  and  a  number  believe  and 
turn  unto  the  Lord.  A  single  grain  of  corn 
will  produce  several  ears;  these  ears  will 
produce  many  ears  more ;  and  the  increase  in 
time  will  be  sufficient  for  the  semination  of  a 
field,  a  province,  a  country — So  says  God  of 
his  people,  "  I  will  sow  them  in  the  earth.' 
Thus  churches  are  raised.  Thus  kingdom* 
are  evangelized. 

Why  are  good  men  called  "the  chariots  of 
Israel  and  the  horsemen  thereof?"  "  The  salt 
of  the  earth  ?"  "  The  light  of  the  world  ?" 
"  A  dew  from  the  Lord  ?"  But  to  express  the 
advantages  others  derive  from  them.  And 
who  can  tell  the  extent  of  the  benefits  produ- 
ced by  their  prayers,  exampje,  and  influence? 
We  are  persuaded  that  none  of  them  are  use- 
less :  and  he  who  has  been  the  means  of  the 
salvation  of  one  soul,  has  done  more  tnan  tho 
hero  who  has  delivered  a  whole  empire  from 


152 


MAY  4. 


iivil  bondage — for  "  there  is  joy  in  the  pre- 
sence of  the  angels  of  God  over  one  sinner 
that  repenteth" — But  what  blessings  have 
some  individuals  proved !  Think  of  Howard 
in  his  journeys  of  compassion — of  Thornton 
and  Reynolds  in  the  diffusions  of  their  bounty 
— of  Luther  in  the  work  of  the  reformation — 
of  Watts  in  his  psalms  and  hymns — of  Whit- 
field in  his  preaching — of  a  father  and  mother 
who  bring  up  a  family  of  children  in  the  fear 
of  the  lx)rd — of  the  two  or  three  individuals 
that  brought  Christianity  to  this  favou  red  coun- 
try—of the  few  missionaries  who  landed  in 
the  South-Sea  Islands,  and  induced  whole 
communities  to  turn  from  dumb  idols  to  serve 
the  true  God,  and  to  wait  for  his  Son  from 
heaven ! ! 

But  they  are  made  a  blessing  not  only  as 
they  bless  others,  but  as  the}'  are  blessed  by 
them.  With  regard  to  Joseph's  offspring,  the 
dying  patriarch  "  blessed  them  that  day,  say- 
ing, God  make  thee  as  Ephraim  and  as  Man- 
asseh."  What  did  Balaam  but  bless  them, 
though  he  was  employed  to  curse,  when  he 
said,  "  How  goodly  are  thy  tents,  O  Jacob, 
and  thy  tabernacles,  O  Israel" — "The  Lord 
his  God  is  with  them,  and  the  shout  of  a  King 
is  among  them" — "  Let  me  die  the  death  of 
the  righteous,  and  let  my  last  end  be  like 
his."  And  thus  their  very  enemies  are  in- 
wardly constrained  to  admire  and  extol  those 
whom  they  pretend  to  despise,  and  in  words 
even  revile.  But  how  cordially  are  they 
blessed  by  those  to  whom  they  have  been 
useful !  With  what  satisfaction  does  Job 
speak  of  this — "  When  the  ear  heard  me  it 
blessed  me" — "  The  blessing  of  him  that  was 
ready  to  perish  came  upon  me."  "  Blessed  be 
my  mistress,"  says  a  servant:  "I  was  igno- 
rant as  a  heathen  when  I  entered  her  family  ; 
but  she  has  led  me  into  the  way  everlasting." 
"  Blessed  for  ever  be  my  precious  mother," 
says  many  a  child,  "  whose  easy  and  gentle 
endeavours  brought  me  up  in  the  nurture 
and  admonition  of  the  Lord."  Their  fellow- 
christians  bless  them  as  their  brethren,  com- 
panions, and  helpers.  Ministers  say,  "The 
blessing  of  the  Lord  be  upon  you :  we  bless 
you  in  the  name  of  the  Lord."  "  And  their 
seed  shall  be  known  among  the  Gentiles,  and 
their  offspring  among  all  people :  all  that  see 
them  shall  acknowledge  them  that  they  are 
the  seed  which  the  Lord  hath  blessed" — For, 
"  Come,"  will  the  Judge  say,  "  Come,  ye 
blessed  of  my  Father,  inherit  the  kingdom 
prepared  for  you  from  the  foundation  of  the 
world." 


MAY  4. 

*  And  they  worshipped  him,  and  returned  to 
Jerusalem  with  great  joy :  and  were  continually 
in  the  temple,  praising  and  blessing  God. 
Amen." — Luke  xxiv.  52,  53. 

Tins  was  the  consequence  of  the  affecting 


transaction  recorded  in  the  preceding  verses 
"He  led  them  out  as  far  as  to  Bethany,  and 
he  lifted  up  his  hands,  and  blessed  them.  And 
it  came  to  pass,  while  he  blessed  them,  he 
was  parted  from  them,  and  carried  up  into 
heaven" — Upon  this  four  things  are  recorded 
of  these  blessed  disciples. 

First,  their  adoration  of  him — "They 
worshipped  him."  Full  of  astonishment,  and 
straining  their  eyes  to  follow  him  in  his  trace- 
less  flight,  they  were  standing  when  he  had 
ascended  :  and  hence  the  angelic  messengers 
said, "  Why  stand  ye  gazing  up  into  heaven  ?" 
They  then  kneeled,  and  prostrated  themselves 
upon  the  ground — and  "worshipped  him." 
And  what  was  this  worship  ]  It  was  nothing 
less  than  Divine.  It  was  addressed  to  a  be- 
ing now  absent,  and  whose  sense.3  therefore 
could  not  advertise  him  of  the  homage  :  for 
they  not  only  worshipped,  but  worshipped 
him.  The  enemies  of  the  present  truth  are 
embarrassed  with  the  case  of  Stephen.  They 
cannot  deny  that  he  prayed  to  Christ,  when 
he  said,  "  Lord  Jesus,  receive  my  spirit ;" 
and  "  Lord,  lay  not  this  sin  to  their  charge." 
But  they  reply,  that  he  saw  Christ  "standing 
on  the  right  hand  of  God :"  and  therefore  ad- 
dressed him  ;  conceding  that  to  have  address- 
ed him  in  this  manner,  had  he  been  absent 
and  invisible,  would  have  been  no  less  than 
idolatry.  Yet  not  to  observe  that  the  peti- 
tions themselves  were  very  strange  ones,  to 
offer  to  a  creature,  even  if  present  and  in 
sight,  \ve  find  prayer  addressed  to  him  when 
he  was  undeniably  invisible  and  absent.  Paul 
speaks  of  "  all  who  called  upon  the  name  of 
the  Lord  Jesus."  In  his  own  prayer  for  the 
Thessalonians  he  mentions  him,  even  before 
the  Father.  "  Now  our  Lord  Jesus  Christ 
himself,  and  God,  even  our  Father,  which  hath 
loved  us,  and  hath  given  us  everlasting  con 
solation  and  good  hope  through  grace,  com- 
fort your  hearts,  and  stablish  you  in  every 
good  word  and  work."  And  the  disciples 
here  worshipped  him  after  "  he  was  carried 
up  into  heaven." 

Secondly.  Their  obedience — "  And  they 
returned  to  Jerusalem."  We  call  this  obe- 
dience, because  he  had  expressly  enjoined  it. 
"Tarry  ye  in  the  city  of  Jerusalem  until  ye 
be  endued  with  power  from  on  high."  "  Be- 
ing assembled  together  with  them,  he  com- 
manded them  that  they  should  not  depart 
from  Jerusalem,  but  wait  for  the  promise  of 
the  Father."  It  was  all  along  foretold  that 
the  Christian  dispensation  was  to  commence 
from  the  metropolis  of  Judea,  "The  Lord 
shall  send  the  rod  of  his  strength  out  of  Zion." 
"  Out  of  Zion  shall  go  forth  the  law,  and  the 
word  of  the  Lord  from  Jerusalem."  There 
Jesus  died  and  rose  again.  There  the  Apos- 
tles were  to  open  their  commission ;  and  the 
Holy  Spirit  was  to  be  poured  down  to  qualify 
them  to  preach  the  Gospel  to  every  creature 
At  this  time  Judea  was  the  centre  of  the 


MAY  5. 


153 


Known  world ;  for  America  was  not  yet  dis- 
covered, and  probably  not  inhabited.  It  was 
the  most  surrounded  and  the  most  accessible 
situation  ;  and  therefore  when  the  Lord  made 
the  feast  unto  all  people,  he  spread  it  upon 
this  mountain ;  the  table  was  in  the  middle  of 
the  room.  It  would  be  an  evidence  in  favour 
of  Christianity  that  it  was  published  immedia- 
tely on  the  spot  where  the  facts  were  alleged 
to  have  occurred.  And  it  would  show  the 
compassionate  disposition  of  the  Founder,  that 
he  would  have  repentance  and  remission  of 
sin  in  his  name  to  be  published  first  at  Jeru- 
salem. Hence  he  required  their  return 
thither.  And  they,  instead  of  fleeing  or  con- 
cealing themselves,  repaired  back  to  a  place 
full  of  danger — a  place  where  lately  they  had 
killed  their  master,  and  would  be  still  more 
likely  to  hate  and  persecute  themselves.  This 
would  be  a  great  trial  of  their  obedience. 
They  were  going  like  lambs  into  a  lair  of 
wolves.  But  they  had  nothing  to  do  with 
events.  They  knew  his  order  for  their  con- 
duct ;  and  the  path  of  duty  is  the  path  of 
safety.     Yea,  we  see, 

Thirdly,  their  gladness;  for  they  net  only 
returned,  but  "  with  great  joy."  This  seems 
surprising.  He  is  a  bad  relation,  we  say,  that 
is  not  missed.  How  we  feel  the  removal  of 
a  friend  or  a  minister  who  has  been  useful  to 
us !  and  not  to  feel,  would  be  a  criminal  in- 
sensibility. What  a  loss  then  did  the  disci- 
ples sustain  when  deprived  of  their  Lord  and 
Saviour  who  had  always  guided,  preserved, 
and  comforted  them !  Accordingly,  when  the 
intimation  was  first  given,  sorrow  filled  their 
hearts.  But  we  here  see  the  advantage  of 
knowledge.  For  he  had  opened  their  under- 
standings, and  explained  to  them  the  Scrip- 
tures: and  they  now  saw — That  though  he 
was  going  to  leave  them  as  to  his  bodily  pres- 
ence, he  would  be  with  them  spiritually — 
That  his  departure  would  result  in  his  own 
exaltation  and  glory — That  it  was  also  expe- 
dient for  themselves  that  he  went  away — 
That  he  would  appear  in  the  presence  of  God 
for  them,  and  be  their  advocate  with  the  Fa- 
ther— That  he  would  be  able  to  make  all 
things  work  together  for  their  good — That 
he  would  prepare  a  place  for  them,  and  come 
again  and  receive  them  unto  himself,  that 
where  he  was  they  might  be  also.  And  what 
could  they  want  more  to  induce  them  to  re- 
joice] But, 

Fourthly,  they  were  as  grateful  as  they 
were  joyful — "  And  were  continually  in  the 
temple  praising  and  blessing  God."  That  is, 
they  constantly  repaired  thither  at  the  sea- 
sons of  devotion.  For  we  read  that  "  when" 
upon  their  return  to  Jerusalem  "  they  were 
come  in,  they  went  up  into  an  upper  room, 
where  abode  both  Peter,  and  James,  and  John, 
and  Andrew,  Philip,  and  Thomas,  Bartholo- 
mew, and  Matthew,  James  the  son  of  Alphas- 
us,  and  Simon  Zelotes,  and  Judas  the  brother 


of  James.  These  all  continued  with  one 
accord  in  prayer  and  supplication  with  the 
women,  and  Mary  the  mother  of  Jesus,  ana 
with  his  brethren."  But  their  private  engage- 
ments did  not  keep  them  from  the  public  ser- 
vices of  the  sanctuary  as  often  as  they  re- 
turned. We  are  not  to  forsake  the  house  of 
our  God :  and  we  are  to  "  enter  his  gates 
with  thanksgiving,  and  his  courts  with  praise." 
It  is  easy  to  see  what  was  the  cause  of  their 
excitement,  and  which  led  them  to  magnify 
the  Lord,  and  to  exalt  his  name  together. 
They  blessed  and  praised  him  for  all  Jhis  mer- 
cies, but  above  all,  for  his  unspeakable  Gift — 
That  he  was  delivered  for  their  offences  and 
raised  again  for  their  justification — That  he 
ever  lived  to  make  intercession  for  them 
That  he  had  taken  possession  of  heaven  on 
their  behalf — and  that  in  him  they  were  bless- 
ed with  all  spiritual  blessings  in  heavenly 
places.  Let  us  cherish  the  same  disposition, 
and  follow  their  example.  And  let  our  grati- 
tude be  real  and  practical.  Let  us  show  forth 
his  praise,  not  only  with  our  lips,  but  in  our 
lives.  "  God  is  the  Lord,  which  hath  showed 
us  light :  bind  the  sacrifice  with  cords,  even 
unto  the  horns  of  the  altar." 


MAY  5. 


"  Let  us  eat  and  drink;  for  to-morrow  we  die." 
1  Cor.  xv.  32. 

When  Isaiah  had  foretold  the  invasion  of 
Judea  by  the  Chaldeans ;  "  And  in  that  day 
did  the  Lord  God  of  hosts  call  to  weeping, 
and  to  mourning,  and  to  baldness,  and  to  gird- 
ing with  sackcloth :  behold  joy  and  gladness, 
slaying  oxen,  and  killing  sheep,  eating  flesh, 
and  drinking  wine — let  us  eat  and  drink ;  for 
to-morrow  we  shall  die."  If  we  quote  the 
Wisdom  of  Solomon,  itsis  not  because  we 
consider  it  inspired  Scripture,  but  as  evidence 
to  support  the  common  prevalence  of  this 
wretched  sentiment  at  the  period  it  was  writ- 
ten: "For  our  time  is  a  very  shadow  that 
passeth  away:  and  after  our  end,  there  is  no 
returning:  for  it  is  fast  sealed,  so  that  no 
man  cometh  again.  Come  on  therefore,  let 
us  enjoy  the  good  things  that  are  present: 
and  let  us  speedily  use  the  creatures  like  as 
in  youth.  Let  us  fill  ourselves  with  costly 
wine  and  ointments :  and  let  no  flower  of  the 
spring  pass  by  us.  Let  us  crown  ourselves 
with  rosebuds  before  they  be  withered.  Let 
none  of  us  go  without  his  part  of  our  volup 
tuousness :  let  us  leave  tokens  of  our  joyful 
ness  in  every  place :  for  this  is  our  portion, 
and  our  lot  is  this."  This  indeed  in  all  ages 
and  countries  has  been  the  manual  of  devo- 
tion for  those  worshippers  whose  god  is  their 
belly,  who  glory  in  their  shame,  and  mind 
earthly  things. 

It  admits  a  fact  too  clear  to  be  questioned. 
The  living  know  that  they  shall  die.    Tlie 


154 


MAY  6. 


*ery  men  before  us  confess  it;  yea,  they  ac- 
knowledge that  the  event  is  not  only  certain, 
Dut  near — "  To-morrow  we  die."  And  this 
was  true ;  for  death  is  always  near  in  possi- 
bility ;  and  is  never  far  oft"  in  reality.  Yet, 
instead  of  saying,  as  w  e  must  die  shortly,  and 
may  die  soon,  therefore  we  ought  to  be  pre- 
pared for  the  event,  they  make  it  a  motive  to 
encourage  licentiousness — "  Let  us  eat  and 
drink,  for  to-morrow  we  die."  What  a 
proof  have  we  here  of  the  truth  of  the  Fall ! 
"  The  heart  of  the  sons  of  men  is  full  of  evil, 
and  madness  is  in  their  heart  while  they  live." 
We  could  as  soon  believe  that  God  made 
fiends  as  that  he  made  the  human  race  what 
they  now  are.  "  God  made  man  upright,  but 
they  sought  out  many  inventions." 

But  how  stands  the  truth  of  the  charge 
with  regard  to  us!  Let  none  imagine  that 
they  are  innocent  because  they  have  never 
uttered  the  sentiment  in  so  many  words. 
Your  temper  and  actions  speak  louder  than 
words — And  what  is  their  language'?  Does 
it  not  say  unto  God,  "  Depart  from  us,  for  we 
desire  not  the  knowledge  of  thy  ways]" 
Does  it  not  seem  to  avow  that  nothing  shall 
disturb  your  carnality  and  carelessness  ]  and 
that  if  life  be  short,  you  are  resolved  it  shall 
not  be  sad  1 

But  is  the  reasoning  or  excitement  such  a 
monstrous  perversion  of  every  thing  right  as 
it  appears  1  Let  us  place  it  on  two  grounds. 
Are  you  believers  in  Revelation  ]  Do  you  ad- 
mit that  there  is  really  an  eternal  world,  and 
that  you  are  always  on  the  brink  of  it]  You 
are  then  worse  than  infidels,  not  as  to  your 
creed — this  is  truth,  but  as  to  your  practice, 
which  is  inconsistent  and  senseless  beyond  all 
the  power  of  language  to  express.  But  if 
you  are  unbelievers,  if  you  deny  a  future 
state,  and  think  that  we  are  mere  masses  of 
matter,  that  we  perish  like  the  beasts,  and 
nothing  survives  death;  you  are  but  acting 
consistently  with  your  belief,  and  you  may 
then  well  say,  "  Let  us  eat  and  drink,  for  to- 
morrow we  die."  The  present  is  all  the 
happiness  you  know,  and  you  would  be  fools 
not  to  make  the  most  of  it — Therefore  we 
would  say  to  you,  Go  on — only  remarking 
two  things.  First,  be  sure,  perfectly  sure,  of 
your  premises.  But  you  cannot  demonstrate 
that  there  is  no  world  to  come,  no  judgment 
after  death.  The  utmost  you  can  reach  is 
probability.  If  a  doubt  remains  in  a  case  of 
such  tremendous  import,  it  must  be  enough 
to  break  all  your  repose  whenever  it  recurs, 
and  to  stamp  your  conduct  with  insanity. 
Probability  would  be  sufficient  to  justify  a 
man  on  the  other  side,  the  safe  side,  the  side 
on  which,  if  we  are  mistaken  as  to  our  main 
expectation,  we  must  be  gainers  upon  the 
whole,  and  present  gainers;  but  nothing  less 
than  absolute  certainty  can  justify  you.  When 
Thistlewood  the  traitor  was  ascending  the 
\  drop,  he  said  to  his  companions,  referring  to 


the  doubtfulness  of  an  existence  after  death, 
"  We  shall  soon  know  the  great  secret.' 
And  so  they  would.  Yet  what  madness  and 
wretchedness  to  leave  it  undetermined  till  the 
discovery  could  be  of  no  advantage,  and  the 
truth  of  the  condemnation  was  proved  by  the 
execution  of  the  sentence,  and  hell  was  seen 
and  suffered  at  once !  "  Rejoice,  O  young 
man,  in  thy  youth ;  and  let  thy  heart  cheer 
thee  in  the  days  of  thy  youth,  and  walk  in 
the  ways  of  thine  heart,  and  in  the  sight  of 
thine  eyes :  but  know  thou,  that  for  all  these 
things  God  will  bring  thee  into  judgment." 

Secondly,  even  admitting  the  truth  of  your 
premises,  your  conduct  is  not  rational  unless 
intemperance  and  luxury  were  the  truest  and 
highest  enjoyments  of  life.  But  it  would  be 
easy  to  prove  that  they  are  not.  It  is  worthy 
of  observation  that  Epicurus  himself,  though 
he  contemned  religion  in  every  form,  and  ex- 
cluded a  future  state,  and  contended  that 
pleasure  was  the  great  end  of  life,  yet  recom- 
mended the  practice  of  universal  virtue,  and 
thought  the  virtues  were  to  be  cherished  not 
on  their  own  account,  but  for  the  sake  of 
pleasure.  He  was  himself  the  most  plain 
and  temperate  of  men,  lived  sparingly,  and 
on  the  plainest  food,  always  attesting  that 
this  was  best  not  only  for  health,  but  pleasure ; 
and  employed  it  as  a  maxim,  "  That  he  lived 
most  pleasurably  who  lived  most  temperately." 
We  have  better  authority  than  this ;  and  we 
are  sure  that  good  men  have  not  only  a  thou- 
sand enjoyments  of  a  nature  which  others 
know  nothing  of;  but  as  to  those  kinds  of 
pleasure  which  the  men  of  the  world  value 
(unless  the  pleasures  of  sin),  the  pleasures  of 
timo  and  sense,  they  have  by  far  the  pre-emi- 
nence. Godliness  is  profitable  unto  all  things ; 
it  has  the  promise  of  the  life  that  now  is,  as 
well  as  of  that  which  is  to  come.  Others 
may  possess  more,  but  we  know  who  hath 
said,  "  the  meek  shall  inherit  the  earth." 
"  Go  thy  way,  eat  thy  bread  with  joy,  and 
drink  thy  wine  with  a  merry  heart ;  for  God 
now  accepteth  thy  works.  Let  thy  garments 
be  always  white ;  and  let  thy  head  lack  no 
ointment." 


MAY  6. 


And  he  said  unto  them,  Which  of  you  shall  have 
a  friend,  and  shall  go  unto  him  at  midnight, 
and  say  unto  him,  Friend,  lend  me  three  loaves . 
for  a  friend  of  mine  in  his  journey  is  come  tc 
me,  and  I  have  nothing  to  set  before  him  ? 
And  he  from  within  shall  answer  and  say 
Trouble  me  not :  the  door  is  now  shut,  and  my 
children  are  icith  mc  in  bed ;  I  cannot  rise  and 
give  thee.  I  say  unto  you,  Though  he  will  not 
rise  and  give  him,  because  he  is  his  friend,  yet 
because  of  his  importunity  he  will  rise  and  give 
him  as  many  as  he  needeth.  And  I  say  unto 
you,  Ask,  and  it  shall  be  given  you  ;  seek,  and 
ye  shall  find ;  knock,  and  it  shall  be  opened 
unto  you.    For  every  one  that  asketh  receiveih 


MAY  7. 


I'M 


mna  he  that  setketh  findeth ;  and  to  him  that 

knocketh  it  shall  be  (pened." — Luke  xi.  5 — 10. 

Never  man  spake  like  this  man.  He 
taught  as  one  having  authority,  but  not  as  the 
Scribes.  This  applies  to  the  manner  as  well 
as  the  subject  of  his  preaching.  He  had 
uothing  of  official  parade  and  unfeeling  se- 
verity ;  but  was  gentle  and  affectionate,  and 
came  down  as  the  rain  on  the  mown  grass. 
One  thing  cannot  be  overlooked — It  was  the 
easy  and  familiar  mode  in  which  he  delivered 
the  most  important  doctrine.  Here  were  no 
dry  definitions,  no  logical  subtleties,  no  ab- 
stract reasonings,  no  lengthened  argumenta- 
tions, no  abstruse  allusions  parading  the  eru- 
dition of  the  speaker,  but  darkening  counsel 
with  words  without  knowledge  to  the  multi- 
tude— In  his  ministry  the  poor  had  the  gos- 
pel; the  common  people  heard  him  gladly. 
He  commended  himself  to  every  man's  con- 
science by  a  simple  manifestation  of  the 
truth ;  and  always  reached  the  heart  by  ap- 
peals the  most  touching  and  tender,  and  by 
images  the  most  natural,  conclusive,  and  in- 
teresting. I  have  read  treatises  on  repent- 
ance, but  I  never  derived  half  the  instruction 
and  impression  from  them  all  that  I  have 
found  in  the  parable  of  the  prodigal  son.  We 
have  had  lectures  on  humility.  But  when 
his  disciples  were  disputing  for  pre-eminence 
in  his  empire,  "  He  called  a  little  child  unto 
him,  and  set  him  in  the  midst  of  them,  and 
said,  Verily  I  say  unto  you,  except  ye  be  con- 
verted, and  become  as  little  children,  ye  shall 
not  enter  into  the  Kingdom  of  heaven.  Who- 
soever, therefore,  shall  humble  himself  as  this 
little  child,  the  same  is  greatest  in  the  king- 
dom of  heaven."  Here  he  is  teaching  them 
to  pray — but  while  he  informs  he  excites  and 
encourages.  He  argues  from  the  less  to  the 
greater,  and  makes  the  contrast  conduce  to 
his  aim  as  well  as  the  comparison.  A  man 
indisposed  to  the  thing  itself,  and  even  com- 
plaining of  the  application,  may  grant  a  re- 
quest to  importunity — How  much  more  may 
we  hope  to  succeed  with  God,  whose  good- 
ness like  his  power  is  infinite ! 

But  O  the  execution  that  is  done  in  the 
fillingr  up  of  the  representation !  It  intimates, 
first,  that  in  prayer  we  may  go  to  God  in  the 
character  of  "  a  friend."  And  how  pleasing 
and  inviting  is  it  to  view  the  Supreme  Being 
xs  standing  in  such  a  relation  to  us,  and  to 
know  that  we  have  not  only  a  real  but  a  per- 
fect, yea,  a  divine  friend,  who  is  nigh  unto 
us  in  all  that  we  call  upon  him  for.  Secondly, 
that  we  may  come  to  him  at  any  season,  even 
though  it  be  "at  midnight"  He  never  slum- 
bers or  sleeps;  never  complains  of  surprise 
or  interruption.  We  are  allowed,  we  are 
commanded  to  pray  without  ceasing.  David 
says,  "  Morning,  and  evening,  and  at  noon 
will  I  pray  and  cry  aloud :"  and  "  at  midnight 
1  will  rise  and  give  thanks  unto  thee,  because 


of  thy  righteous  judgments."  Never  wait 
for  a  more  convenientor  favourable  period — 
go  to  him  immediately — in  the  midnight 
gloom  of  thy  experience  or  condition — He 
can  turn  the  shadow  of  death  into  the  morn- 
ing. Thirdly,  that  we  are  allowed  to  ask  of 
him  largely — "  Send  me,  not  a  loaf,  but  three 
loaves."  Fourthly,  that  we  need  not  be 
ashamed  to  tell  him  our  destitute  and  strait- 
ened condition — "  I  have  nothing  to  set  be- 
fore him."  Fifthly,  that  we  must  be  earnest 
and  persevering  in  our  addresses.  "  Asking," 
"  seeking,"  "  knocking,"  are  not  a  mere  repe- 
tition, but  an  emphatical  gradation.  Impor- 
tunity is  not  necessary  to  move  God ;  but  it 
is  necessary  to  evince  our  sincerity,  and  to 
prepare  us  to  enjoy  his  undeserved  favours 
with  improvement  and  praise.  Lastly,  that 
none  who  ask,  and  seek,  and  knock,  shall  be 
refused — "  For  whoso  asketh  receiveth,  and 
he  that  seeketh  findeth,  and  to  him  that 
knocketh  it  shall  be  opened."  We  often  talk 
of  holding  a  man  by  his  word ;  and  if  he  be 
an  honest  man,  we  have  nothing  by  which 
we  can  hold  him  more  firmly.  Here  we 
have  the  assurance  of  truth  itself.  He  can- 
not deny  himself.  Let  us  therefore  take  Him 
at  his  word,  and  relying  on  his  engagement, 
whoever  we  are,  whatever  be  our  character 
and  condition,  draw  near  in  full  assurance  of 
faith,  and  be  filled  with  all  joy  and  peace  in 
believing,  that  we  may  abound  in  hope  through 
the  power  of  the  Holy  Ghost 


MAY  7. 


"  J  am  pacified  toward  thee" — Ezekiel  xvi.  63. 

There  can  be  no  pacifying  without  pre- 
vious offence  and  provocation.  Sin  rouses 
the  displeasure  of  God.  Therefore  he  says, 
"O  do  not  that  abominable  thing  which  I 
hate !"  He  is  of  purer  eyes  than  to  behold 
iniquity.  The  wicked  shall  not  stand  in  his 
sight  It  is  no  trifling  thing  to  provoke  a 
fellow-creature.  Every  one  is  able  to  injure 
us:  but  some  possess  larger  influence  and 
power.  It  is  spoken  of  as  a  great  disadvan- 
tage in  contention,  to  "  be  as  one  that  striveth 
with  the  priest :"  and  it  is  said,  "  the  wrath 
of  a  king  is  as  the  roaring  of  a  .ion."  But  to 
fall  into  the  hands  of  the  living  God !  Man  is 
mortal,  and  soon  dies.  And  as  the  injury  he 
inflicts  is  temporary,  so  it  is  limited.  At 
most  he  can  only  kill  the  body — there  js  no 
more  that  he  can  do — But  there  is  One  "  who, 
after  he  hath  killed,  hath  power  to  cast  into 
hell."  Do  we  provoke  the  Lord  to  jealousy  ? 
Are  we  stronger  than  he  1  Hast  thou  an  arm 
like  God,  or  canst  thou  thunder  with  a  voice 
like  his  ?  As  sinners  therefore,  we  lay  entirely 
at  his  mercy,  and  he  could  easily  and  righte- 
ously have  destroyed  us,  "  and  that  without 
remedy."    But  he  was  not  revengeful  or  im 


156 


MAY  7. 


placable.  He  was  not  only  willing  to  be  paci- 
fied, but  even  devised  means  for  the  purpose — 
for  by  grace  are  we  saved. 

This  pacification  is  to  be  viewed  three 
ways :  in  the  cross :  in  the  gospel :  and  in 
the  conscience.  In  the  cross  it  is  accomplish- 
ed. Though  God  is  good  and  merciful,  he 
must  maintain  the  honour  of  his  law,  defend 
his  truth,  and  display  the  rectitude  of  his  gov- 
ernment. Hence  he  set  forth  his  Son,  "to  be 
a  propitiation — to  declare  his  righteousness — 
that  he  might  be  just,  and  the  justifier  of  him 
which  believeth  in  Jesus."  Hence  also  we 
are  told  that  Christ  "  made  reconciliation  for 
the  sins  of  the  people."  His  death  was  infi- 
nitely valuable,  not  only  from  his  innocency, 
but  his  divinity ;  and  was  "  an  offering  and  a 
sacrifice  to  God  of  a  sweet-smelling  savour." 
Thus  while  sin  is  condemned  it  is  pardoned ; 
and  God  is  glorified  while  we  are  redeemed. 
There  is  now  no  hindrance  to  a  sinner's  re- 
turn on  the  part  of  God  ;  and  "  we  have  bold- 
ness to  enter  into  the  holiest  of  all  by  the 
blood  of  Jesus."  What  do  people  mean  when 
they  talk  of  making  their  peace  with  God  1 
If  such  peace  can  be  made,  it  was  made  by 
the  blood  of  the  cross.  If  our  tears,  and  con- 
fessions, and  performances,  could  have  accom- 
plished the  work,  God  would  have  spared  his 
own  Son  an  immensity  of  needless  suffering. 
If  without  shedding  of  blood  there  is  no  re- 
mission, Christ  lias  been  sacrificed  for  us,  or 
we  are  yet  in  our  sins. 

In  the  gospel  it  is  revealed.  In  vain  the 
work  had  been  effected  unless  it  had  been 
made  known.  But  now  the  righteousness  of 
God  without  the  law  is  manifested,  being 
witnessed  by  the  law  and  the  Drophets :  and 
whatever  obscurity  attaches  to  any  other  sub- 
ject in  the  Scriptures,  the  light  of  life  shines 
on  this  subject  with  peculiar  lustre.  The 
Peacemaker  himself  came  and  preached 
peace :  and  sent  forth  also  his  servants  to 
publish  it  everywhere,  and  upon  the  house- 
tops. The  gospel  ministry  is  called  the  min- 
istry of  reconciliation  ;  that  is,  that  God  was 
in  Christ  reconciling  the  world  unto  himself, 
not  imputing  their  trespasses  unto  them: 
Tipon  which  ground,  says  the  Apostle,  "  we 
are  ambassadors  for  Christ,  as  though  God  did 
beseech  you  by  us :  we  pray  you  in  Christ's 
stead,  be  ye  reconciled  to  God."  How  blind 
must  that  guide  be,  who  does  not  show  unto 
men  this  way  of  salvation !  What  a  physi- 
cian of  no  value  is  he  who  does  not  employ 
this  balm  of  Gilead  in  the  cure  of  souls! — By 
his  stripes  we  are  healed. 

In  the  conscience  it  is  realized.  In  vain  is 
it  not  only  procured  but  published,  if  it  be  re- 
jected or  disregarded.  It  must  be  applied  by 
faith.  Then  we  receive  the  atonement ;  rely 
upon  it;  plead  it;  and  have  access  with  con- 
fidence. By  believing  we  .enter  into  rest ; 
and  being  justified  by  faith  we  have  peace 
with  God,  through   our  Lord  Jesus  Christ; 


not  only  peace  above,  but  peace  within.  And 
it  is  a  peace  which  passeth  all  understanding. 
For  he  is  pacified  perfectly,  and  for  ever. 
Who  can  describe  the  blessedness  of  the  man 
to  whom  the  Lord  will  not  impute  sin  ]  and 
who  is  able  to  say,  "  As  far  as  the  east  is  from 
the  west,  so  far  hath  he  removed  our  trans- 
gressions from  us!"  God's  frown  darkens 
the  universe :  but  when  he  smiles  every  thing 
rejoices.  Eternity  has  no  dread.  Death  has 
no  sting.  Affliction  has  no  curse.  "  In  that 
day,"  therefore,  says  the  Church,  "  O  Lord,  I 
will  praise  thee:  though  thou  wast  angry 
with  me,  thine  anger  is  turned  away,  and 
thou  comfortedst  me." 

Nor  is  this  experience  unfriendly  to  holi- 
ness, and  good  works.  Yea,  it  is  necessary 
to  them :  and  believers  are  witnesses  of  these 
things.  The  people  of  the  world  may  think 
that  their  liberty  is  licentious ;  but  they  run 
in  the  way  of  his  commandments  when  God 
hath  enlarged  their  heart.  The  joy  of  the 
Lord,  instead  of  weakening  their  motives  to 
duty,  is  their  strength.  The  comforts  of  the 
Holy  Ghost,  instead  of  being  opiates,  prove 
cordials,  and  give  them  life  more  abundantly. 
The  promises  cleanse  them.  Hope  purifies 
them.  What  says  the  Apostle?  "How  much 
more  shall  the  blood  of  Christ,  who  through 
the  eternal  Spirit  offered  himself  without  spot 
to  God,  purge  your  conscience  from  dead 
works  to  serve  the  living  God  '!"  What  says 
God  in  the  words  before  us  1  "  That  thou 
mayest  remember,  and  be  confounded,  and 
never  open  thy  mouth  any  more  because  of 
thy  shame,  when  I  am  pacified  toward  thee 
for  all  that  thou  hast  done."  The  apprehen- 
sion of  wrath  not  only  terrifies,  but  repels. 
We  hate  those  "'e  dread.  We  cannot  love  a 
Being  while  we  view  him  as  an  enemy  to  our 
happiness. 

Till  I  knew  God  as  the  God  of  peace,  my 
heart  could  no  more  bleed  than  a  stone.  But 
when  I  saw  his  glory  in  the  face  of  Jesus 
Christ,  when  I  saw  his  abundant  mercy,  and 
the  exceeding  riches  of  his  grace,  not  only  in 
sparing  me  so  long,  but  in  being  willing  to 
receive  me  after  all  my  offences ;  and  espe- 
cially in  having,  not  only  without  my  desert, 
but  even  desire,  provided  a  Saviour  in  whom 
I  have  righteousness,  and  strength,  and  all 
spiritual  blessings  in  heavenly  places ;  and 
was  enabled  to  realize  the  whole  by  faith — 
then  the  stone  became  flesh — then  I  cried, 
God  be  merciful  to  me  a  sinner — then  I  sor- 
rowed after  a  godly  6ort.  The  prodigal  could 
view  the  evil  of  his  conduct  in  the  misery  to 
which  it  had  reduced  him ;  and  he  had  some 
sense  of  his  shame  when  he  resolved  to  re- 
turn and  say,  "  I  have  sinned  against  Heaven, 
and  before  thee,  and  am  no  more  worthy  to 
be  called  thy  son ;  make  me  as  one  of  thy 
hired  servants" — But  he  felt  it  a  thousand 
times  more  when  his  father  fell  upon  his  neck 
and  kissed  him.     O  how  did  he  repent  and 


MAY  8,  9. 


137 


tAMidemn  himself  for  having  grieved  such  a 
parent !  O  how  did  he  weep  when  they  put 
on  the  best  robe ;  and  ushered  him  into  the 
room  of  festivity  prepared  for  the  occasion — 
'« Yes,  tears  of  joy !" — Nay,  but  tears  of  in- 
genuous sorrow  too ! 


MAY  8. 


"Even  he  shall  build  the  temple  of  the  Lord;  and 
he  shall  bear  the  glory." — Zech.  vi.  13. 

We  need  not  ask,  of  whom  speaketh  the 
prophet,  when  the  words  immediately  preced- 
ing tell  us  that  he  is  "  the  man  whose  name 
is  the  Branch,"  who  should  "  grow  up  out  of 
*iis  place" — "  He,"  says  Zechariah,  "  shall 
build  the  temple  of  the  Lord" — And  to  fix 
our  attention  to  it  the  more,  he  repeats  the 
sentiment  with  a  striking  addition — "Even 
he  shall  build  the  temple  of  the  Lord ;  and  he 
shall  bear  the  glory."  Let  us  observe  the 
temple  ;  the  builder  ;  and  the  glory. 

The  temple  means  the  church  of  God. 
The  Scripture  often  holds  it  forth  under  this 
image.  The  allusion  was  peculiarly  natural 
in  a  Jewish  writer,  considering  the  import- 
ance attached  to  the  house  of  God  in  Jerusa- 
lem.   The  name  is  founded  on  three  reasons. 

First,  consecration.  A  temple  is  a  place 
appropriated  to  sacred  uses:  and  the  people 
of  God  are  separated  from  the  world,  and 
dedicated  to  his  service — "  The  Lord  hath  set 
apart  him  that  is  godly  for  himself."  This  is 
done  by  his  eternal  purpose,  and  by  effectual 
calling.  The  former  is  realized  and  discover- 
ed in  the  latter,  when  they  who  were  his  by 
choice  become  his  by  surrender,  each  of  them 
saying,  "  Lord,  I  am  thine,  save  me.  Lord, 
what  wilt  thou  have  me  to  do !''  And  they 
should  remember  that  all  they  have,  and  all 
they  are,  is  now  the  Lord's ;  and  that  to  take 
any  thing  pertaining  to  a  temple  is  not  only 
robbery  but  sacrilege.  Let  them  think  of  this 
when  they  would  use  their  time,  their  sub- 
stance, or  any  of  their  talents  as  their  own, 
regardless  of  the  will  of  God.  Holiness  be- 
comes God's  house  for  ever ;  and  therefore  it 
becomes  them.  Our  Saviour  was  offended 
because  they  made  his  Father's  house  a  house 
of  merchandise,  and  drove  out  the  buyers  and 
sellers,  and  hallowed  it  for  holy  purposes. 
And  says  Paul,  "  If  any  man  defile  the  tem- 
ple of  God,  him  will  God  destroy ;  for  the 
temple  of  God  is  holy,  which  temple  ye  are." 
How  vile  and  dreadful  was  it  in  Manasseh  to 
.ake  the  image  of  Baal  and  place  it  in  the 
temple,  opposite  the  mercy-seat,  the  very 
throne  of  the  God  of  Israel !  Beware  of  pro- 
fane mixtures :  "  What  agreement  hath  the 
temple  of  God  with  idols !"  Christians,  main- 
tain your  sacredness.  Keep  yourselves  pure 
from  all  filthiness  of  flesh  as  well  as  spirit. 
*  What  ?  know  ye  not  that  your  body  is  the 
temple  of  the  Holy  Ghost  which  is  in  you, 


which  ye  have  of  God,  and  ye  are  not  your 
own  ?  For  ye  are  bought  with  a  price :  there- 
fore glorify  God  in  your  body,  and  in  your 
spirit,  which  are  God's." 

Secondly,  residence.  A  mansion  is  a  dwell- 
ing for  a  nobleman,  a  palace  for  a  king,  a 
temple  for  a  God — and  the  church  is  called 
the  temple  of  the  Lord,  because  he  occupies 
it :  "  Ye  are  the  temple  of  the  living  God  ;'• 
as  God  hath  said,  "  I  dwell  in  them,  and  walk 
in  them."  He  is  everywhere  essentially,  and 
it  would  be  well  for  us  always  to  remembei 
that  God  seeth  us :  but  he  is  in  his  Chu&ch  bj 
a  special  presence ;  and  in  a  way  of  grace 
and  influence,  and  operation.  This  at  onci 
secures  and  dignifies  it :  "I  will  be  a  wall  of 
fire  round  about  her,  and  the  glory  in  tht 
midst  of  her."  "  This,"  says  he,  "  is  my  res 
for  ever  :  here  will  I  dwell ;  for  I  have  de- 
sired it."  What  are  numbers,  or  fine  build- 
ings, or  imposing  ceremonies,  to  communis 
with  the  living  God  ? 

Thirdly,  devotion.  He  is  served  and  wor- 
shipped in  them  as  a  temple.  And  he  receives 
homage  and  adoration  nowhere  else  according 
to  his  own  requisition  ;  "  God  is  a  Spirit :  and 
they  that  worship  him  must  worship  him  in 
spirit  and  in  truth."  His  worship  therefore 
is  a  reasonable  service.  The  offerings  pre- 
sented to  him  are  not  gross,  but  spiritual  sa- 
crifices. They  are  prayers,  and  praise,  and 
alms,  and  a  broken  heart,  and  a  contrite  spirit 
— and  though  all  these  are  imperfect  and  de- 
filed, they  result  from  principle :  they  aim  at 
the  glory  of  God  ;  and  being  offered  through 
the  Mediator,  and  with  his  much  incense, 
they  are  accepted  in  the  Beloved,  and  the 
worshipper  has  the  testimony  that  he  pleases 
God. 

"  Remember  me,  O  Lord,  with  the  favour 
that  thou  bearest  unto  thy  people." 


MAY  9. 


"  Even  he  shall  build  the  temple  of  trie  Lord ;  and 
he  shall  bear  the  glory" — Zech-  vi.  13. 

We  have  seen  the  building,  let  us  turn  to 
the  Builder,  "  Even  he  shall  build  the  temple 
of  the  Lord."  In  another  view  he  is  the 
foundation ;  and  the  only  foundation  laid  in 
Zion.  No  image  can  do  nim  justice.  The 
sacred  writers  therefore  are  reduced  to  three 
things — They  strip  images  of  all  their  imper- 
fections, and  apply  them  to  him  in  their  com- 
plete state — They  ascribe  to  these  images 
properties  which  they  do  not  naturally  pos- 
sess :  thus  they  speak  of  him  as  "  a  living 
stone ;"  for 

"  Nature,  to  make  his  beauties  known, 
Must  mingle  colours  not  her  own." 

And — They  join  several  of  these  images  to- 
gether :  thus  he  is  not  only  the  way,  but  the 
leader  in  it ;  not  only  the  physician,  but  the 


im 


MAY  10. 


remedy  itself:  not  only  the  master  of  the 
feast,  but  the  provision  too — not  only  the 
foundation,  but  the  builder  also. 

But  how  is  he  the  builder  1  He  is  the  only 
one — "Neither  is  there  salvation  in  any 
other."  Yet  are  not  Christians  required  to 
build  ?  Does  not  Jude  say,  "  Build  up  your- 
selves in  your  most  holy  faith  7"  But  this  is 
to  remind  us  that  we  are  not  only  subjects 
but  instruments  in  this  work.  He  does  not 
believe  and  repent — We  are  the  believers 
and  the  penitents.  But  he  makes  us  such : 
he  works  in  us  to  will  and  to  do ;  and  though 
we  are  the  boughs  that  bear  "  the  fruits  of 
righteousness,"  "  in  me,"  says  the  Lord,  "  is 
thy  fruit  found ;  and  therefore  it  is  called  "  the 
fruit  of  the  Spirit."  Are  not  Christians  re- 
quired to  build  up  others  1  Yes,  says  the 
Apostle,  "  edify  one  another ;"  and  "  seek  to 
excel  to  the  edifying  of  the  Church."  And 
of  himself  he  says,  "  As  a  wise  master-build- 
er, I  have  laid  the  foundation,  and  another 
buildeth  thereon."  But  even  ministers  only 
build  instrumentally.  He  employs  them,  and 
all  their  success  is  from  him.  Paul  and  Apol- 
los  are  only  ministers  by  whom  we  believe, 
even  as  the  Lord  gives  to  every  man.  They 
often  begin  too  insensible  of  this,  and  are  like 
Melancthon,  who  supposed,  in  his  fervour,  he 
should  convert  all  who  heard  him :  but  they 
must  learn — and  cannot  learn  too  soon,  that 
it  is  not  by  might,  nor  by  power,  but  by  the 
Spirit  of  the  Lord.  He  builds  this  temple 
three  ways. 

First,  He  purchases  all  the  materials.  These 
consist  of  believers.  Other  temples  are  built 
of  lifeless  substances,  but  this  of  living  stones : 
and  he  procures  them,  and  with  no  less  a 
price  than  his  own  blood:  "He gave  his  life 
a  ransom  for  many." 

Secondly,  he  prepares  them.  The  mate- 
rials for  building  a  common  temple  are  not 
found  fit,  but  made  so :  and  Solomon  probably 
in  allusion  to  his  own  great  undertaking,  says, 
"  Prepare  thy  work  without,  and  make  it  fit 
for  thyself  in  the  field ;  and  afterwards  build 
thine  house.  The  wood  must  be  felled,  and 
come  under  the  operation  of  the  axe,  the  saw, 
and  the  plane.  The  stones  must  be  dug  out 
of  the  quarry,  and  hewn  and  polished :  and 
we  are  commanded  to  "look  to  the  rock 
whence  we  were  hewn,  and  to  the  hole  of  the 
pit  whence  we  were  digged" — that  is,  to  re- 
member our  condition  by  nature.  But  he  does 
not  leave  us  where  he  finds  us,  or  what  he  finds 
us.  He  renews  us  in  the  spirit  of  our  minds, 
and  forms  us  a  people  for  himself,  to  show 
forth  his  praise. 

Thirdly,  He  unites  them.  He  assigns  them 
their  proper  places;  gives  them  one  heart  and 
one  way ;  and  by  "  faith  and  love,  which  are 
in  Christ  Jesus,"  they  are  bound  more  firmly 
together  than  any  human  ties  could  attach 
'•■hem — The  union  is  for  ever — And  the  Sa- 


viour addressing  his  Father,  says,  "  They  are 
one  even  as  we  are  one." 

The  parts  of  a  temple  are  different,  but  they 
are  all  necessary.  The  door  cannot  say  to  the 
window,  or  the  wall  to  the  roof,  I  have  nc 
need  of  thee.  Some  parts  are  more  near,  and 
some  more  remote,  some  more  conspicuous, 
and  some  more  concealed ;  but  they  all  sub- 
serve their  appointment :  they  have  all  a  re- 
lation to  each  other:  and  by  their  junction 
form  one  whole—"  We  are  all  one  in  Christ 
Jesus" — "in  whom  all  the  building  fitly 
framed  together,  groweth  unto  an  hoiy  tem- 
ple in  the  Lord." 

Art  thou  found,  O  my  soul,  among  those  to 
whom  the  application  can  be  made  1  "  In 
whom  ye  also  are  builded  together  for  an 
habitation  of  God  through  the  Spirit" 


MAY  10. 

"  Even  he  shall  build  the  temple  of  the  Lord;  and 
he  shall  bear  the  glory.'''' — Zech.  vi.  13. 

It  is  supposed  that  a  glory  will  result 
from  the  building;  and  to  whom  can  this 
glory  belong  but  to  the  builder?  A  man's 
works  praise  him  in  the  gates.  Some  have 
immortalized  themselves  by  military  achieve- 
ments ;  some  by  voyages  of  discovery :  some 
by  scientific  improvements ;  some  by  the  com- 
position of  a  book;  and  some  by  the  structure 
of  an  edifice — But  what  building  ever  re- 
dounded so  much  to  the  glory  of  the  builder 
as  this  temple  of  the  Lord  1  It  would  be  easy 
to  prove,  or  rather  to  exemplify  this. 

Observe  the  badness  of  the  materials.  The 
Worse  and  the  more  unsuitable  these  are,  the 
more  praise  is  due  to  the  workman  that  bends 
them  completely  to  his  purpose.  But  there 
never  were  such  materials  as  this  builder  had 
to  work  upon:  so  that  it  was  necessary  to 
change,  not  their  form  only,  but  their  very 
nature ;  and  from  earthly,  sensual,  and  devil- 
ish, to  make  them  heavenly  and  divine. 

Then  see  the  excellency  of  the  workman 
ship—"  His  work  is  perfect."  The  more  we 
examine  an  instance  of  human  agency,  the 
less  admiration  we  feel.  We  can  generally, 
by  examination,  soon  perceive  some  super- 
fluity or  deficiency ;  some  possibility  of  alter- 
ation for  the  better ;  or  at  least,  we  find  the 
whole  is  within  our  grasp,  and  the  extent  of 
the  art  can  be  comprehended.  But  when  we 
tun:  to  the  Lord's  doing,  this  is  marvellous  in 
our  eyes,  in  proportion  as  we  explore  it.  By 
every  research  we  seem  to  detect  fresh  indica- 
tions of  design ;  we  feel  ourselves  ulways  on 
the  verge  of  infinite :  we  exclaim,  "  This  is 
the  finger  of  God."  So  it  is  with  all  his  works 
— He  doth  all  things  well :  but  he  hath  mag- 
nified his  word  above  all  his  name :  and  in 
the  salvation  of  his  people  he  excelleth  ui 
glory. 


MAY  11. 


159 


Look  at  the  magnitude  of  the  work.  A 
work  is  sometimes  estimated  by  the  length  of 
time  employed  in  the  execution  of  it.  Forty 
and  six  years,  said  the  Jews,  was  this  temple 
in  building :  but  here  the  structure  has  been 
going  on  for  near  six  thousand  years,  and  is 
tar  from  being  accomplished  yet.  A  work  is 
estimated  by  the  number  of  workmen  en- 
gaged, and  the  abundance  of  scaffolding  re- 
quired. Here  millions  of  hands  have  been 
cordially  employed,  and  countless  multitudes 
also,  who  will  derive  no  advantage  from  it 
Scholars,  merchants,  kings,  heroes,  tyrants, 
have  ldboured  for  this  cause,  without  knowing 
it :  and  the  world  itself,  as  soon  as  the  work 
is  finished,  will  be  removed  and  burnt  up. 
The  estimate  is  also  taken  from  the  duration. 
Man's  work,  like  himself,  is  perishing.  Solo- 
mon's temple  was  burnt  by  the  Chaldeans, 
and  Zerubbabel's  temple  by  the  Romans ;  and 
not  a  fragment  remained,  a  few  ages  only  af- 
ter their  erection.  But,  says  the  Saviour, 
"  Upon  this  rock  will  I  build  my  church,  and 
the  gates  of  hell  shall  not  prevail  against  it." 
The  defections  of  heretics,  and  the  apostasies 
of  professors,  do  not  affect  it :  "  the  foundation 
of  God  standeth  sure."  The  most  remarkable 
structures  for  permanence  are  the  pyramids 
of  Egypt ;  but  though  it  is  probable  they  may 
reach  the  last  day,  they  must  then  fall  in  the 
wreck  of  all  things.  But  from  the  ruins  of 
sin  he  has  made  his  people  an  eternal  excel- 
lency, the  joy  of  many  generations. 

And  how  glorious  to  himself  is  the  manner 
In  which  he  carries  it  forward  to  its  comple- 
tion !  Difficulties  insuperable  to  man  attend 
every  part  of  the  work.  It  is  opposed  by  all 
the  powers  of  darkness.  But  their  attempts 
only  serve  to  display  the  Saviour's  wisdom 
and  power.  Nothing  is  too  hard  for  him.  He 
is  not  driven  from  his  post,  he  is  not  compelled 
to  pause.  He  will  accomplish  the  plan  pre- 
cisely according  to  the  design,  and  to  a  mo- 
ment of  the  time  appointed.  The  angels  will 
not  pass  by  the  partially  erected  edifice  and 
say,  He  began  to  build,  but  was  not  able  to 
finish — "The  hands  of  Zerubbabel  have  laid 
the  foundation  of  the  house  :  his  hands  shall 
also  finish  it  Who  art  thou,  O  great  moun- 
tain 1  before  Zerubbabel  thou  shalt  become  a 
plain ;  and  he  shall  bring  forth  the  head  stone 
thereof  with  shouting — Grace,  grace  unto 
>t. !" 

Such  is  the  determination  of  God — "  even 
he  shall  build  the  temple  of  the  Lord,  and — 
he  shall  bear  the  glory."  Every  thing  in  the 
economy  of  salvation  therefore  is  so  arranged, 
that  he  who  glories  must  glory  in  the  Lord. 
Therefore  every  sentiment  incompatible  with 
this,  is  an  erroneous  ser.timent ;  and  every 
disposition  adverse  to  this,  is  an  unrighteous 
disposition.  And  in  the  minds  of  his  people, 
the  proud  looks  are  humbled,  and  the  lofty 
looks  laid  low ;  and  the  Lord  alone  is  exalted. 
They  now  readily  exclaim.  "Not  unto  us,  O 


Lord,  not  unto  us,  but  to  thy  Name  give 
glory,  for  thy  mercy  and  thy  truth's  sake." 
How  much  more  will  this  be  the  case,  when 
he  will  come  to  be  glorified  in  his  saints,  and 
admired  in  all  them  that  believe ! — when  they 
will  cast  their  crowns  before  the  Thr>ne, 
and  it  will  be  their  business  and  their  delight 
to  exclaim,  "  To  him  that  loved  us,  and  wash- 
ed us  from  our  sins  in  his  own  blood,  and  hath 
made  us  kings  and  priests  unto  God  and  his 
Father;  to  him  be  glory  and  dominion  for 
ever  and  ever.     Amen. 

"  O  may  I  bear  some  humble  part 
In  that  immortal  song; 
Wonder  and  joy  shall  tune  my  heart. 
And  love  command  my  tongue." 


MAY  11. 

"  J  have  learned  by  experience." — Gen.  xxx.  21. 

There  is  no  spiritual  meaning  in  these 
words.  They  are  only  the  language  of  Laban 
acknowledging  the  benefit  he  had  derived  un- 
der God — for  even  he  could  talk  piously,  from 
his  son-in-law  Jacob ;  "  The  Lird  hath  blessed 
me  for  thy  sake."  But  the  way  in  which  he 
says  he  had  learned  this — "  I  have  learned  by 
experience,"  will  apply  to  a  Christian  in 
speaking  of  his  acquaintance  with  divine 
things ;  and  afford  us  an  occasion  to  notice  a 
very  interesting  subject.  Experiments  are 
processes  of  trial  to  determine  some  thing  not 
sufficiently  known  or  admitted.  Experience 
is  the  knowledge  derived  from  the  trial ;  and 
this  knowledge  is  very  distinguishable  from 
mere  report  or  opinion.  A  medicine  is  an- 
nounced as  a  specific  for  some  malady ;  but 
when  I  have  taken  it,  and  have  been  cured  by 
it  I  have  learned  the  excellency  and  efficacy 
of  it  by  experience.  Much  of  the  philosophy 
of  former  times  was  little  better  than  learned 
affectation.  The  vouchers  of  it  were  not  will- 
ing to  own  their  ignorance,  and  place  them- 
selves upon  a  level  with  the  vulgar,  and  so 
they  conjectured  and  theorized  ;  but  their  hy- 
potheses could  not  abide  the  test  Of  late 
years  a  wiser  course,  recommended  by  Bacon, 
has  been  pursued,  and  people  have  been 
taught  to  found  science  on  fact,  to  reason  from 
inductions,  and  to  take  nothing  for  truth  with- 
out trial. 

Now  this  is  what  we  wish  with  regard  to 
the  noblest  of  all  subjects.  Why  cannot  re- 
ligion be  tried]  Why  cannot  prophecy  be 
compared  with  events  1  Why  cannot  miracles 
be  examined  by  any  given  standard  of  evi- 
dence ?  Why  cannot  we  take  what  the 
Scripture  says  of  the  state  of  human  nature, 
and  go  into  the  world,  and  see  whether  it  is 
borne  out  by  history  and  observation  ?  Yes, 
says  the  Christian,  the  wickedness  and  de- 
ceitfulness  of  the  heart  is  not  a  notion  with 
me — I  have  learned  it  by  experience  in  my 
unthankfulness  under  mercies,  incorrigible- 
ness  under  corrections,  unprofitableness  un- 


160 


MAY  12. 


jer  vows  and  professions.  I  know  that  there 
is  such  a  Saviour  as  the  gospel  proclaims,  for 
I  have  made  application  to  him,  and  I  have 
proof  of  his  ability,  suitableness,  and  willing- 
ness to  save  in  my  own  salvation — "  He  that 
oelieveth  hath  the  witness  in  himself."  The 
Word  says,  "  He  that  walketh  uprightly, 
walketh  surely,"  and  I  have  learned  this  by 
experience.  I  have  always  suffered  when  I 
have  turned  aside  to  crooked  and  selfish 
policy ;  but  I  never  had  reason  to  repent 
when  I  have  acted  in  simplicity  and  godly 
sincerity,  and  been  willing  to  deny  myself  for 
the  Lord's  sake.  In  the  same  way  I  can  at- 
test the  influence  and  usefulness  of  prayer — 
It  has  calmed  my  fears — it  has  revived  me  in 
the  midst  of  trouble — I  have  learned  by  ex- 
perience, that  it  is  good  for  me  to  draw  near 
to  God. 

And  verily  this  is  the  best  way  in  which 
we  can  become  acquainted  with  divine  truth. 
Our  knowledge  of  it  without  this  will  be 
mere  speculation.  We  read  of  "a  form  of 
wiowledge"  as  well  as  "  a  form  of  godliness :" 
and  what  is  the  value  of  the  one  more  than 
of  the  other,  without  "  the  power  thereof]" 
The  knowledge  of  some  things  is  injurious 
rather  than  useful  without  it.  When  persons 
take  up  the  sovereignty  of  God  from  a  mere 
doctrinal  system,  we  commonly  find  them 
heady,  and  contentious,  and  censorious :  but 
when  they  learn  it  from  experience,  and  are 
constrained  to  own  that  by  his  grace  they  are 
what  they  are,  he  having  begun  with  them, 
instead  of  their  beginning  with  him ;  it  makes 
them  humble,  and  grateful,  and -candid,  and 
tender. 

It  is  a  good  thing  for  the  heart  to  be 
established  with  grace ;"  and  this  mode  of 
learning  confirms  the  judgment,  and  renders 
a  man  safe  against  error.  He  is  not  to  be 
ridiculed  or  reasoned  out  of  his  conviction.  In 
vain  would  any  one  tell  you.  If  you  have 
tasted  them,  that  gall  is  not  bitter,  or  honey 
sweet. 

The  heart  also,  as  Solomon  remarks,  teach- 
eth  the  lips,  and  we  derive  a  great  advantage 
from  experience  in  dealing  with  others.  We 
shall  be  able  to  speak  with  more  confidence, 
and  more  earnestness,  and  more  feeling ;  be- 
cause we  do  not  deal  in  untried  advantages, 
but  declare  that  which  we  have  seen,  and 
heard,  and  handled  of  the  Word  of  life. 
"  Lo  this,  we  have  searched  it,  so  it  is ;  hear 
it,  and  know-  thou  it  for  thy  good."  It  is 
thus  we  gain  the  tongue  of  the  learned,  and 
know  how  to  speak  a  word  in  season  to  him 
that  is  weary:  it  is  thus  we  can  comfort 
others  with  those  comforts  wherewith  we 
ourselves  are  comforted  of  God. 

Christians  therefore  should  study  their  ex- 
perience. It  is  one  of  their  best  books ;  and 
as  to  some  of  them  it  has  become  now  no  in- 
considerable volume.  They  should  remem- 
ber how  differently  things  have  frequently 


appeared  in  prosr  ct,  and  in  review.  Tney 
should  observe  how  differently  they  have  felt 
and  acted  in  various  periods  and  conditions 
of  life :  especially  they  should  examine  what 
were  the  workings  of  their  hearts  under  those 
afflictive  dispensations  which  are  called  trials, 
because  intended  to  be  moral  probations. 

It  is  natural  that  Christians  should  commu- 
nicate of  their  experience ;  for  out  of  the 
abundance  of  the  heart  the  mouth  sp-'.aketb. 
But  here  wisdom  is  profitable  to  direct.  We 
are  not  to  give  that  which  is  holy  to  the 
dogs;  neither  should  we  cast  our  pearls  be- 
fore swine.  In  a  general  way  it  will  be 
proper  to  follow  the  example  of  David,  who 
said ;  "  Come  unto  me,  all  ye  that  fear  God, 
and  I  will  declare  what  he  hath  done  for  my 
soul" — They  alone  can  understand  and  relish 
the  communication.  And  with  regard  to 
them,  we  are  not  to  speak  without  distinc- 
tion. We  are  not  to  bring  forward  the  deep 
things  of  God  to  those  who  cannot  bear  them 
now.  Neither  should  we  dismay  the  timid 
and  doubting,  by  displaying  before  them  our 
confidence  and  ecstasies.  We  may  talk  with 
some  out  of  the  eighth  of  the  Romans,  but 
with  others  we  must  quote  out  of  the  seventh. 
It  v/ill  often  be  better  to  talk  of  divine  things 
at  large  without  referring  to  our  own  expe- 
rience. And  we  must  always  remember  that 
we  had  better  never  speak  of  our  experience 
at  all,  unless  it  be  accompanied  with  suitable 
practice :  for  it  is  always  of  the  nature  of 
personal  evidence,  and  therefore  will  only 
affect  the  hearers  in  proportion  as  they  con- 
fide in  us. 


MAY  12. 

"  Hold  up  my  goings  in  thy  paths,  that  my  foot- 
steps slip  not." — Psalm  xvii.  5. 

Religion  is  principally  an  intercourse  main- 
tained between  God  and  us.  And  in  the 
thought  of  it  there  is  something  very  won- 
derful and  striking.  When  we  consider  his 
greatness  and  glory,  and  our  vanity  and  vile- 
ness,  we  are  led  to  exclaim,  "  Lord,  what  is 
man  that  thou  art  mindful  of  him,  or  the  son 
of  man  that  thou  visitest  him  ?"  But  so  it  is — 
And  as  he  visits  us,  so  he  allows  us  to  visit 
him — and  while  he  addresses  us,  we  address 
him.  He  addresses  us  in  his  Word,  and  we 
address  him  in  prayer. 

How  much  they  lose  who  are  strangers  to 
this  duty,  this  privilege !  It  is  our  light  in 
darkness ;  our  solace  in  affliction ;  our  sancti- 
fication  in  prosperity.  We  cannot  be  wise, 
or  happy,  or  even  safe  without  it  Let  me 
observe  David's  course,  and  his  concern  re- 
specting it ;  and  learn  to  pray  as  he  prayed, 
"  Hold  up  my  goings  in  thy  paths,  that  my 
footsteps  slip  not." 

First,  his  course.  He  speaks  of  his  "  go- 
ings."    Religion  does  not  allow  a  man  to  sH 


MAY  13. 


161 


■till.  Under  the  influence  of  it  he  believes, 
knows,  feels,  speaks:  but  all  these  are  vain 
unless  they  result  in  practice — unless  he  is, 
so  to  speak,  set  a  going — unless  he  says,  with 
David,  "  I  will  walk  in  thy  truth."  To  walk 
is  to  be  active  and  advancing.  It  stands  for 
.he  whole  of  our  conduct:  and  upon  this  it  is 
that  the  Scripture  lays  such  stress,  requiring 
js  as  we  have  received  Christ  Jesus  the  Lord 
so  to  walk  in  him ;  and  to  walk  worthy  of  the 
vocation  wherewith  we  are  called. 

He  speaks  of  his  goings  "  in  God's  paths." 
These  are  three-fold. — The  path  of  his  com- 
mands. "  O  let  me  not  wander  from  thy 
commandments."  "Make  me  to  go  in  the 
path  of  thy  commandments ;  for  therein  do  I 
delight"  His  commands  are  to  be  found  in 
his  word ;  and  faith  in  Christ  is  one  of  them, 
and  necessary  to  our  obeying  all  the  rest; 
for  "this  is  his  commandment,  that  we  be- 
lieve in  the  name  of  his  Son  Jesus  Christ." 
— The  path  of  his  ordinances.  Pious  minds 
alive  to  the  authority  of  God  who  has  ap- 
pointed them,  and  believing  the  promise  that 
they  who  wait  upon  the  Lord  shall  renew 
their  strength,  and  feeling  their  need  of  spir- 
itual supplies  and  succour,  can  never  neglect 
the  means  of  grace.  They  will  value  retire- 
ment for  reading  the  Scriptures,  and  medita- 
tion, and  prayer.  They  will  love  the  con- 
versation of  the  godly.  As  they  have  oppor- 
tunity they  will  repair  to  the  sanctuary,  and 
join  in  the  solemn  assemblies  in  public  devo- 
tion, and  in  hearing  the  word  preached,  and  in 
surrounding  the  table  of  the  Lord.  Others  may 
indeed  occasionally  or  even  frequently  attend 
upon  religious  institutions,  but  not  as  spiritual 
worshippers  who  use  them  as  mediums  of 
communion  with  God,  and  channels  of  com- 
munication from  him. — The  path  of  his  dis- 
pensations. Nothing  in  our  condition  hap- 
pens by  chance.  Events  are  the  movements 
of  his  providence :  and  where  others  disregard 
them  or  view  them  only  in  connexion  with 
creatures — for  God  is  not  in  all  their  thoughts, 
believers  acknowledge  him  in  their  con- 
nexions, their  losses,  their  gains,  their  com- 
forts, and  their  trials.  Thus  Job  said,  "  The 
Lord  gave  and  the  Lord  hath  taken  away; 
blessed  be  the  name  of  the  Lord."  And  Da- 
vid says,  "  I  will  sing  of  mercy  and  of  judg- 
ment ;  unto  thee,  O  Lord,  will  I  sing."  Such 
was  his  course.     Observe, 

Secondly,  his  concern  respecting  it — 
"  Hold  up  my  goings  in  thy  paths,  that  my 
footsteps  slip  not"  It  is  the  language  of  con- 
viction. He  knows  the  injury  that  would  re- 
sult from  a  fall  or  even  a  slip  in  religion — 
How  it  would  dishonour  God,  cause  the  way 
of  truth  to  be  evil  spoken  of,  harden  the 
wicked,  scandalize  the  weak,  distress  the 
strong,  injure  his  own  usefulness  and  peace, 
and  bring  upon  himself  those  trials  by  which 
nis  wickedness  should  correct  him,  and  his 
oackslidings  reprove  him.  It  is  the  language 
11 


of  apprehension.  He  knew  his  footstep* 
were  prone  to  slide.  How  can  a  man  be  ig- 
norant of  this  who  reflects  on  the  malice  and 
power  of  his  adversary  the  devil,  and  the  al- 
lurements of  the  world,  and  the  corruption 
of  his  nature ;  and  has  seen  the  errors  and 
falls  of  others  far  superior  to  himself!  It  is 
well  to  be  sensible  of  our  danger ;  and  it  is 
only  grace  that  can  enable  us  to  say- 

"  Prone  to  wander,  Lord.  I  feel  it. 
Prone  to  leave  the  God  I  love — " 

It  is  the  language  of  weakness.  He  knew 
not  only  his  exposure,  but  his  inability  to  help 
himself.  This  a  Christian  learns  not  only 
from  faith  in  the  testimony  of  the  Word,  which 
everywhere  assures  us  that  we  are  without 
strength  in  ourselves,  but  from  experience 
also.  He  sees  how  little  he  can  depend  upon 
his  persuasions  however  clear,  and  his  reso- 
lutions however  firm — How  often  have  they 
given  way,  and  filled  him  not  only  with  grief 
but  astonishment !  Year  after  year  has  told 
him  that  he  who  trusts  in  his  own  heart  is  a 
fool ;  and  that  he  is  not  wise  who  trusts  in 
his  own  grace — It  is  not  thy  grace,  says  the 
Saviour,  but  my  grace  that  is  sufficient  for 
thee.  It  is  the  language  of  confidence.  He 
hopes  in  God  while  he  renounces  all  self-de- 
pendence. The  one  is  as  necessary  as  the 
other.  And  it  is  as  well  founded.  O  that 
we  could  keep  them  equally  balanced  in  the 
mind — That  while  we  avoid  presumption,  we 
may  also  avoid  despondency — That  while  we 
are  humble  we  may  also  be  cheerful — That 
while  we  are  cautious  we  may  also  be  cour- 
ageous ;  knowing  that  while  we  cannot  stand 
of  ourselves,  he  is  able  to  keep  us  from  fall- 
ing, and  has  said,  I  will  never  leave  thee  nor 
forsake  thee  ;  so  that  we  may  boldly  say, 
The  Lord  is  my  keeper,  I  will  not  fear — 
Hold  thou  me  up,  and  I  shall  be  safe. 


MAY  13. 


"  Behold  my  hands  and  my  feet." — Luke  xxrv.  35 

His  sufferings  and  death  were  not  only 
wonderful,  but  all-important :  and  he  showed 
them  his  hands  and  his  feet;"  because  these 
contained  the  effects  and  proofs  of  them. 
The  wounds  were  indeed  now  closed,  and 
this  was  as  miraculous  as  his  resurrection  it- 
self: for  the  parts  had  been  so  lacerated  and 
torn  by  the  large  nails  that  fastened  him  to 
the  cross  and  sustained  the  whole  weight  of 
his  body,  that  many  weeks  would  have  been 
required  to  heal  them  naturally.  But  the 
marks  remained,  and  fully  ascertained  him 
to  be  the  sufferer  who  died  on  the  crosa 
All  the  disciples  now  present  saw  them ;  and 
Thomas  who  was  absent  saw  them  a  few  daya 
after,  and  was  no  longer  faithless,  but  believ- 
ing. And  these  signs  of  his  passion  our  Lord 
retained,  not  only  after  his  resurrection,  but 
also  after  his  ascension.    John,  in  his  visions, 


102 


MAY  14. 


saw  an  image  of  him,  "  as  a  lamb  that  had 
been  slain ;"  that  is,  the  lamb  appeared  with 
the  wool  gored,  and  the  neck  gashed.  He 
ever  liveth  to  make  intercession  for  us,  and 
is  our  advocate  with  the  Father,  by  present- 
inf  his  humanity  and  pleading  the  sacrifice 
he  offered  on  earth :  for  he  entered  into  the 
holy  place,  there  to  appear  in  the  presence 
of  God  for  us,  not  with  the  blood  of  bulls  and 
of  goats,  but  with  his  own  blood,  the  blood  of 
sprinkling,  which  speaketh  better  things  than 
that  of  Abel.  The  Father  beholds  his  hands 
and  his  feet,  and  is  well  pleased  for  his  right- 
eousness' sake,  and  says,  "  Ask  of  me  now, 
and  I  shall  give  thee  the  heathen  for  thine 
inheritance,  and  the  uttermost  parts  of  the 
earth  for  thy  possession."  The  angels  behold 
them,  and  though  he  has  not  saved  them, 
they  know  that  he  has  saved  us,  and  their 
benevolence  leads  them  to  exclaim,  with  a 
loud  voice,  "  Worthy  is  the  Lamb  that  was 
slain  to  receive  power,  and  riches,  and  wis- 
dom, and  strength,  and  honour,  and  glory, 
and  blessing."  The  saints  behold  them,  and 
sing  "a  new  song,  saying,  Thou  art  worthy  to 
take  the  book,  and  to  open  the  seals  thereof: 
for  thou  wast  slain,  and  hast  redeemed  us  to 
God  by  thy  blood  out  of  every  kindred,  and 
tongue,  and  people,  and  nation." 

Christians,  to  this  same  sight  you  are  hast- 
ening ;  for  yet  a  little  while,  and  you  will  be 
like  him,  for  you  shall  see  him  as  he  is.  But 
you  have  no  reason  to  look  for  such  a  real 
and  sensible  sight  of  him  here.  Some  indeed 
seem  persuaded  that  they  have  actually  seen 
him ;  but  their  mistake  obviously  appears 
from  the  manner  of  the  sight.  He  could  ren- 
der himself  corporeally  visible ;  but  if  he  did 
this,  he  would  give  us  a  true  representation 
of  himself.  These  good  people  have  always 
seen  him  upon  the  cross :  but  he  is  now  in 
his  glory.  If  he  showed  himself  at  this  mo- 
ment, we  should  not  see  his  hands  and  feet 
bleeding;  but  his  body  would  be  a  glorious 
body,  as  Saul  of  Tarsus  saw  it,  and  shining 
above  the  brightness  of  the  sun.  The  case 
seems  to  be  this.  These  persons,  of  lively 
apprehensions  and  feeling,  in  the  depth  of 
their  anguish  and  terror,  obtained  relief  from 
a  dying  Saviour,  by  believing,  which  is  men- 
tal sight,  and  took  the  impression  of  faith  for 
a  sensible  reality. 

But  there  is  still  a  spiritual  exhibition  of 
himself,  in  which  he  says,  "  Behold  my  hands 
and  my  feet."  They  are  to  be  seen,  First,  in 
the  Scripture  of  Truth ;  in  its  types,  prophe- 
cies, history,  doctrine.  Secondly,  in  the  min- 
istry of  the  Gospel,  which  is  called  "the 
preaching  of  the  cross."  Thirdly,  in  the 
teachings  of  the  Holy  Ghost,  who  takes  of 
the  things  of  Christ,  and  shows  them  to  us ; 
so  that  we  see  the  Son  and  believe  on  him. 
And,  Fourthly,  in  the  ordinance  of  the  Lord's 
supper,  where,  by  emblems  and  memorials  the 
mosf  simple  and  significant,  before  our  eyes, 


Jesus  Christ  is  evidently  set  forth  crucified 
among  us. 

And  what  should  the  sight  remind  us  of? 
Beholding  his  hands  and  his  feet,  we  should 
think  of  the  evil  of  sin,  that  required  his  suf- 
fering and  death  to  put  it  away — And  of  the 
justice  of  God,  that  spared  not  his  own  Son 
when  he  became  a  surety  for  us — And  the 
grace  of  our  Lord  Jesus  Christ,  in  his  kind- 
ness towards  us.  We  hear  of  benefactors: 
but  how  rarely  do  they  exercise  self-denial, 
or  make  personal  and  painful  sacrifices !  We 
talk  of  love ;  and  greater  love  hath  no  man 
than  this,  that  a  man  lay  down  his  life  for  his 
friends.  But  while  we  were  enemies  Christ 
died  for  us — 


MAY  14. 

"  And  the  Lord  showed  me  jour  carpenters. ' 
Zech.  i.  20. 

"  The  heaven,  even  the  heavens,  are  the 
Lord's :  but  the  earth  hath  he  given  to  the 
children  of  men."  And  it  is  given  them  not 
only  to  possess  and  enjoy,  but  to  cultivate. 
Carelessness,  and  ignorance,  and  sloth,  stalk 
over  many  rude  and  barren  spots,  which  skill 
and  diligence  could  render  beautiful  and  pro- 
ductive. It  is  the  same  with  the  Scripture. 
Many  passages  as  they  are  now  read  seem  to 
have  no  meaning,  and  yield  no  information, 
yet  they  really  contain  much  of  the  wisdom 
that  is  from  above.  "All  Scripture  is  given 
by  inspiration  of  God,  and  is  profitable  for 
doctrine,  for  reproof,  for  correction,  and  for 
instruction  in  righteousness ;  but  they  are 
addressed  to  us  as  rational  creatures,  and  we 
are  commanded  to  search  them.  We  must 
therefore  not  only  read  them,  but  remark, 
and  examine,  and  compare,  and  apply  them. 
And  if  we  do  this  with  seriousness  and  prayer, 
we  shall  be  amply  rewarded  for  our  endeavt 
ours,  and  the  good  ground  will  yield  "  some 
an  hundred  fold,  some  sixty,  and  some  thirty." 

Zechariah  had  seen  four  horns,  and  had 
said  to  the  angel  that  talked  with  him,  "What 
be  these  V*  And  he  answered  him,  "  These 
are  the  horns  which  have  scattered  Judah, 
Israel,   and   Jerusalem."     Then   the   Lord 

SHOWED    HIM    FOUR   CARPENTERS.       And  upon 

his  inquiring,  "What  come  these  to  do'?"  he 
received  for  answer,  "These  are  come  to 
fray  them,  to  cast  out  the  horns  of  the  Gen- 
tiles, which  lifted  up  their  horn  over  the  land 
of  Judah  to  scatter  it." 

It  is  not  perhaps  possible  to  determine  who 
those  "  four  horns"  were,  or  whether  they  are 
to  be  viewed  as  so  many  individuals  or  na- 
tions— they  were  evidently  hostile  powers. 
The  same  may  be  said  of  these  "  four  car 
penters."  Some  have  supposed  they  were 
Zerubbabel,  and  Joshua,  and  Nehemiah,  and 
Ezra.  In  each  case  a  definite  number  seems 
to  bo  used  for  an  indefinite. 


MAY  15. 


163 


But  we  see  from  it — that  the  friends  of 
Zion  are  as  numerous  as  her  foes ;  that  her 
defence  is  equal  to  her  danger ;  and  that  as 
the  state  of  his  people  requires  it,  the  Lord 
will  seasonably  raise  up  means  and  instru- 
ments for  their  succour  and  deliverance — 
This  is  the  doctrine  of  the  text.  And  the  as- 
surance may  be  derived  from  four  principles 
— The  love  of  God — The  power  of  God — 
The  faithfulness  of  God — The  conduct  of 
God.  In  the  first  we  see  that  he  must  be  in- 
clined to  appear  for  them,  as  they  are  infi- 
nitely dear  to  him.  In  the  second  we  see  that 
he  is  able  to  do  it.  In  the  third,  that  he  is  en- 
gaged to  do  it,  and  his  promise  cannot  be 
broken.  In  the  fourth,  that  he  always  has 
done  it,  Scripture,  history,  and  experience 
being  witness — 

"  Then  let  the  world  forbear  their  rage, 
The  Church  renounce  her  fear ; 
Israel  must  live  through  every  age, 
And  be  the  Almighty's  care." 


MAY  15. 

And  she  said,  Oh !  my  lord,  as  thy  soul  livetk, 
my  lord,  I  am  the  woman  that  stood  by  thee 
here,  praying  unto  the  Lord.  For  this  child  I 
prayed ;  and  the  Lord  hath  given  me  my  peti- 
tion which  I  asked  of  him." — 1  Sam.  i.  26,  27. 

Here  we  see  the  meekness  of  wisdom,  and 
the  wisdom  of  meekness.  Hannah  does  not 
bring  the  former  scene  to  the  remembrance 
of  Eli  by  his  improper  carriage  towards  her 
— "  O  my  lord,  I  am  the  woman  you  called  a 
drunkard,  and  treated  as  a  daughter  of  Belial. 
What  do  you  think  of  her  now  !  And  what 
do  you  think  of  yourself  and  your  false,  vile, 
and  cruel  censure  !"  Little  minds  always  re- 
tain a  sense  of  an  injury  received :  but  it  is 
the  glory  of  a  man  to  pass  by  a  transgression ; 
and  we  are  not  to  be  overcome  of  evil,  but  to 
overcome  evil  with  good.  We  question  the 
sincerity  of  a  man  who  says,  I  forgive  but  I 
do  not  forget.  We  are  sure  he  does  not  re- 
semble the  Father  of  mercies,  who  says, 
Their  sins  and  their  iniquities  will  I  remem- 
ber no  more.  Good  men  are  not  to  be  up- 
braided with  their  miscarriages  and  mistakes. 
They  have  long  ago  mourned  over  them ;  and 
have  condemned  them  more  than  others  have 
done — Let  them  be  buried  in  oblivion  for  ever. 

Here  we  behold  one  of  those  transitions 
which  often  take  place  in  human  life.  We 
may  compare  it  with  another  affecting  change 
of  a  very  different  quality,  and  which  also 
befell  a  pious  woman.  When  Naomi  returned 
with  her  daughter-in-law  Ruth  from  the  coun- 
try of  Moab,  to  which  she  had  been  driven 
by  famine,  and  had  reached  her  native  vil- 
lage, the  people  of  Bethlehem  came  around 
her,  saying,  "  Is  this  Naomi  1"  And  she  said, 
"Call  me  not  Naomi — Call  me  Mara,  for  the 
Lord  hath  dealt  very  bitterly  with  me.   I  had 


substance — I  am  now  poor.  I  had  a  husband 
— I  am  now  a  widow.  I  was  a  mother — I  am 
now  childless.  I  went  out  full,  and  the  Lord 
hath  brought  me  home  again  empty.  Why 
then  call  ye  me  Naomi,  seeing  the  Lord  hath 
testified  against  me,  and  the  Almighty  hath 
afflicted  me  1"  But  what  a  difference  is  there 
between  Hannah's  former  and  present  cir- 
cumstances and  experience.  Then  she  was 
a  petitioner — now  she  is  filled  with  thanks- 
giving, and  has  the  garment  of  praise  for  the 
spirit  of  heaviness.  Then  she  presented  i  er- 
self  at  the  temple  in  the  bitterness  of  her 
soul ;  then  she  sowed  in  tears — now  she  reaps 
in  joy ;  then  she  went  forth  weeping,  bearing 
precious  seed — now  she  returns  again  with 
rejoicing,  bringing  her  sheaf  with  her.  "  Oh 
my  lord,  you  may  have  forgotten  the  case,  but 
J  have  not  I  who  am  now  so  favoured  and 
honoured  am  the  very  woman  who  was  here 
at  such  a  time,  drunk  indeed  with  grief;  but 
he  has  made  darkness  light  before  me :  he 
has  turned  the  shadow  of  death  into  the 
morning — Oh  my  lord,  I  am  the  woman  that 
stood  by  thee  here  praying  unto  the  Lord." 

Here  we  learn  the  importance  of  prayer. 
Whoever  undervalues  it,  says  Hannah,  I  can 
extol  and  recommend  it.  I  have  found  it  good 
to  draw  near  to  God — For  this  child  I  prayed ; 
and  the  Lord  hath  given  me  my  petition 
which  I  asked  of  him.  Time  employed  in 
prayer  is  not  spent  in  vain.  Prayer  is  the 
richest  traffic  in  the  world ;  the  merchandise 
of  it  is  better  than  the  merchandise  of  silver, 
and  the  gain  thereof  than  fine  gold.  By  in- 
tercourse with  God  we  are  impressed,  and 
made  to  resemble  him,  as  the  face  of  Moses 
shone  when  he  came  down  from  the  commu- 
nion of  Horeb.  How  are  we  refreshed  by  the 
exercise  when  our  spirits  are  weary  and 
ready  to  faint !  How  it  enables  us  to  leave 
our  fears  and  cares  at  the  footstool  of  divine 
grace ;  and  go  away  as  Hannah  did,  with  our 
countenance  no  more  sad,  and  our  heart  feel- 
ing the  peace  of  God  which  passeth  all  un- 
derstanding! Trouble  is  the  dreary  path 
which  in  this  vale  of  tears  all  will  sooner 
or  later  tread  :  and  to  enter  without  a  guide; 
to  go  on  without  a  comforter,  to  meet  death 
at  the  end  without  support  or  hope — if  any 
man  be  reduced  to  this,  "I  say,  an  untimely 
birth  is  better  than  he."  But  let  us  not  limit 
the  subject,  or  suppose  with  some  that  the 
worth  or  usefulness  of  prayer  arises  wholly 
and  merely  from  the  influence  of  the  per 
formance.  The  labour  of  the  husbandman  in 
the  field  is  beneficial  to  him  by  the  exercise, 
and  conduces  to  health  and  strength :  but  he 
looks  also  for  a  crop ;  and  goes  forth  and  sees 
first  the  blade,  then  the  ear,  and  after  that 
the  full  corn  in  the  ear.  So  it  is  with  us. 
The  very  action  of  prayer  benefits  and  im- 
proves us :  but  if  there  be  any  meaning  in 
the  Scripture,  we  may  rely  upon  answers  of 
prayer.     This  woman  obtained  her  request 


164 


MAY  16. 


and  the  time  would  fail  us  to  tell  of  all  those 
recorded  in  the  word  of  God  who  could  ac- 
knowledge that  he  had  given  them  the  bless- 
ings which  they  asked  of  him. 

Hannah  observes  the  answer  to  her  peti- 
tion. Prayer  is  sometimes  answered  imme- 
diately, and  sometimes  it  is  delayed.  It  is 
sometimes  answered  in  the  very  thing  de- 
sired, and  sometimes  in  a  way  of  exchange — 
while  sometimes,  by  strange  and  even  terri- 
ble things  in  righteousness,  the  Lord  answers 
his  people.  Wisdom  therefore  is  here  neces- 
sary in  discerning,  and  caution  in  judging. 
We  should  not  indeed  subtilize  too  much; 
nor  be  distressed  if  we  cannot  ascertain  what 
is  in  answer  to  prayer.  We  have  always 
enough  to  encourage  us  to  continue  in  the 
exercise,  and  should  impress  our  minds  with 
the  conviction  that  our  seeking  cannot  be  in 
vain  in  the  Lord.  Yet  as  prayer  is  answered, 
it  is  proper  and  important  to  attend  to  it ;  and 
whoso  ;s  wise  and  will  observe  these  things, 
even  he  shall  understand  the  loving-kindness 
of  the  Lord.  It  is  more  than  trifling  with  the 
Supreme  Being,  it  is  even  insulting  him,  to 
awaken  hits  attention  when  we  never  mean  to 
regard  his  benefits.  Yet  thousands  never 
think  more  of  their  prayers  when  they  have 
once  offered  them.  They  knock,  but  never 
stay  to  see  whether  the  door  of  mercy  is 
opened.  They  send  an  address,  but  never 
wait  for  the  reply,  or  read  it  when  it  comes. 
And  will  God  remember  prayers  which  we 
ourselves  forget,  or  regard  prayers  which  we 
ourselves  despise  1  On  the  other  hand,  how 
desirable  is  it  to  know  that  he  has  not  forgot- 
ten to  be  gracious,  or  turned  away  our  prayer 
from  him !  How  confirming  is  it  to  our  con- 
fidence to  be  able  to  say,  with  Moses,  "  The 
Lord  heard  me  at  that  time  also."  What  ex- 
citement to  praise  and  prayer  does  David  de- 
rive from  this  persuasion ;  "  I  love  the  Lord, 
because  he  hath  heard  my  voice  and  my  sup- 
plications." 

Hannah  not  only  observes  the  regard  of 
God  to  her  case,  but  acknowledges  it.  So 
should  we.  We  should  not  hide  his  right- 
eousness within  our  heart;  but  declare  his 
faithfulness  and  his  salvation.  Many  stand  in 
need  of  encouragement,  and  under  a  sense 
of  their  unworthiness  and  guilt  are  ready  to 
conclude  that  the  Lord  will  not  hear  them. 
Be  his  witnesses.  Testify  to  them  from  your 
own  experience.  I  have  tried  the  freeness 
and  fullness  of  his  grace.  I  never  trusted  in 
him  and  was  confounded,  never  sought  him 
and  was  disappointed.  Tell  it  to  his  own  peo- 
ple. It  will  not  excite  their  envy ;  the  hum- 
Die  shall  hear  thereof  and  be  glad.  They 
have  prayed  for  you :  call  upon  them  to  aid 
your  praise :  O  magnify  the  Lord  with  me, 
and  let  us  exalt  his  name  together.  I  sought 
the  Lord,  and  he  heard  me,  and  delivered  me 
from  all  my  fears.  Come  and  hear,  all  ye  that 
fear  God,  and  I  will  declare  what  he  hath 


done  for  my  soul.  Yea,  like  Harjiah,  tell  it 
to  Eli — Ministers  personally  need  such  com- 
munications; and  they  can  also  improve  them 
for  the  good  of  others,  both  in  their  private 
intercourse  and  in  their  public  services. 

What  a  place  will  heaven  be  when  >ve  as- 
cend to  that  Shiloh  !  What  development, 
shall  we  have  to  make  from  our  history  and 
experience !  What  answers  of  prayer,  what 
deliverances,  what  blessings  to  acknowledge! 
What  mutual  congratulations  shall  we  have 
to  receive  !  What  praises  shall  we  have  to 
offer! 


MAY  16. 

"  Therefore  I  have  lent  him  to  the  Lord ;  as  long 
as  he  liveth  he  shall  be  lent  to  the  Lord." — 
1  Sam.  i.  28. 

This  must  have  been  an  exercise  of  great 
self-denial  in  Hannah,  to  resign  so  dear  a 
child  for  ever.     But  it  was  only  an  act  of 
fidelity  to  religious  engagement :  it  was  the 
condition  of  her  prayer :  she  vowed  a  vow, 
and  said, "  O  Lord  of  Hosts,  if  thou  wilt  in 
deed  look  on  the  affliction  of  thine  handmaid, 
and  remember  me,  and  not  forget  thine  hand- 
maid, but  wilt  give  unto  thine  handmaid  a 
man-child,  then  I  will  give  him  unto  the 
Lord  all  the  days  of  his  life,  and  there  shall 
no  razor  come  upon  his  head."     Distress  will 
often  gender  purposes  and  resolutions,   be- 
cause we  then  feel  our  weakness  and  depend- 
ence; but  when  the  danger  is  removed,  or 
the  blessing  obtained,  and  the  hour  of  per- 
formance is  arrived,  we  resemble  the  lepers 
who,  when  healed,  returned  not  to  give  glory 
to  God.     How  many  have  howled  upon  their 
beds,  and  poured  out  a  prayer  when  God's 
chastening  hand  was  upon  them !   But  the 
vows  of  sickness  have  been  violated  by  re- 
newed health,  and  their  iniquities,  like  the 
wind,  have  taken  them  away.     Even  Heze- 
kiah,  affected  as  he  was  by  the  divine  good- 
ness, so  that  he  composed  a  writing  to  fix 
and  perpetuate  the  sentiment,  and  said,  "  The 
living,  the  living,  he  shall  praise  thee,  as  I  do 
this  day:   the  father  to  the   children  shall 
make  known  thy  truth :  The  Lord  was  ready 
to  save  me :  therefore  we  will  sing  my  song3 
to  the  stringed  instruments  all  the  days  of  our 
life  in  the  house  of  the  Lord :"  yet  after  all 
this  he  rendered  not  according  to  the  benefit 
done  him.     So  it  was  with  Jacob.     When, 
going  from  home  a  forlorn  youth,  he  was  in- 
dulged with  the  vision  at  Bethel,  and  alluding 
to  the  divine  intimation  so  suited  to  his  cir- 
cumstances of  distress,  he  "  vowed  a  vow, 
saying,  If  God  will  be  with  me,  and  will  keep 
me  in  this  way  that  I  go,  and  will  give  me 
bread  to  eat,  and  raiment  to  put  on,  so  that  T 
come  again  to  my  father's  house  m  peace; 
then  shall  the  Lord  be  my  God :  and  this 
stone,  which  I  have  set  for  a  pillar,  6hall  to 


MAY  17. 


bod's  hous* :  and  of  all  that  thou  shalt  give 
me  I  will  surely  give  the  tenth  unto  thee." 
Yet  when  he  returned,  multiplied  and  en- 
riched, he  passed  year  after  year,  compara- 
tively in  the  neighbourhood,  forgetful  of  his 
engagement,  till  God  said  to  him,  "  Arise,  go 
up  to  Beth-el,  and  dwell  there:  and  make 
there  an  altar  unto  God,  that  appeared  unto 
thee  when  thou  fleddest  from  the  face  of  Esau 
„hy  brother."  Then,  and  not  till  then,  "  Ja- 
cob said  unto  his  household,  and  to  all  that 
were  with  him,  Put  away  the  strange  gods 
that  are  among  you,  and  be  clean,  and  change 
your  garments:  and  let  us  arise,  and  go  up 
to  Bethel ;  and  I  will  make  there  an  altar 
unto  God,  who  answered  me  in  the  day  of  my 
distress,  and  was  with  me  in  the  way  which 
I  went." 

We  do  not  much  recommend  vowing ;  we 
would  rather  urge  praying :  but  if  vows  are 
to  be  made,  .et  them  be  made  in  the  strength 
of  divine  grace  ;  and  let  them  not  be  trifled 
with,  but  fulfilled.  "  When  thou  vowest  a 
vow  unto  God,  defer  not  to  pay  it ;  for  he  hath 
no  pleasure  in  fools:  pay  that  which  thou  hast 
vowed.  Better  is  it  that  thou  shouldest  not 
vow,  than  that  thou  shouldest  vow  and  not 
pay."  How  noble  was  the  conduct  of  David 
upon  his  deliverance!  "I  will  go  into  thy 
house  with  burnt-offerings :  I  will  pay  thee 
my  vows,  which  my  lips  have  uttered,  and 
my  mouth  hath  spoken,  when  I  was  in  trou- 
ble." In  the  same  manner  Hannah  acts  when 
she  brings  her  little  Samuel  to  Shiloh,  and 
dedicates  him  to  the  Lord — "  As  long  as  he 
liveth  he  shall  be  lent  to  the  Lord" — 

And  was  she  a  loser  by  this  surrender  1 
Did  he  cease  to  be  hers  because  he  was  the 
Lord's  ?  She  would  feel  a  new  and  a  pecu- 
liar interest  in  him,  in  consequence  of  his  re- 
lation to  the  sanctuary.  There  she  knew  the 
little  Levite  would  be  safe,  and  happy,  and 
dignified.  There  he  would  grow  up  to  be  the 
light  of  Israel,  the  prophet,  the  ruler,  the 
judge  of  his  country.  And  she  would  make 
him  a  little  coat,  and  bring  it  to  him  year  by 
year,  when  she  came  up  with  her  husband  to 
offer  the  yearly  sacrifice.  And  while  her  fin- 
gers were  employed  in  the  needlework,  her 
spirit  would  hold  communion  with  him;  and 
she  would  look  forward  to  a  state  in  which 
she  would  possess  him  for  ever — 

Was  she  a  loser  by  this  resignation 1  Im- 
mediately her  tongue  was  loosed,  and  became 
of  the  pen  of  a  ready  writer :  "  My  heart  re- 
joiceth  in  the  Lord  ;  mine  horn  is  exalted  in 
the  Lord ;  my  mouth  is  enlarged  over  mine 
enemies;  because  I  rejoice  in  thy  salvation." 
There  is  nothing  meritorious  in  our  perform- 
ances ;  but  with  such  sacrifices  God  is  well 
pleased.  Them  that  honour  me,  says  God,  I 
will  honour.  When  we  folk  w  our  convictions, 
and  show  that  we  hold  nothing  too  dear  to  part 
with  at  his  call,  he  gives  us  the  testimony  of 
his  approbation,  and  fills  the  mind  with  peace 


and  joy.  When  ihe  tvunuch  was  baptized,  he 
went  on  his  way  rejoicing.  What  is  the  reason 
that  some  are  strangers  to  the  liberty  and 
comfort  of  the  Gospel  ?  Is  it  not,  some  known 
duty  neglected  ?  or  some  idol  adored  ?  Are 
the  consolations  of  God  small  with  thee  1  Is 
there  no  secret  thing  with  thee  ?  Throw  the 
head  of  the  traitor  to  our  Lord  the  King  over 
the  wall ;  and  Joab  retires,  and  peace  is  re- 
stored— O  that  thou  hadst  hearkened  to  my 
commandments !  then  had  thy  peace  been  as 
a  river,  and  thy  righteousness  as  the  waves 
of  the  sea. 

Was  she  a  loser  by  this  sacrifice  ?  "  And 
the  Lord  visited  Hannah,  so  that  she  conceiv- 
ed, and  bare  three  sons  and  two  daughters." 
For  one  child  given,  behold  five  added  !  "  And 
Amaziah  said  to  the  man  of  God,  But  what 
shall  we  do  for  the  hundred  talents  which  I 
have  given  to  the  army  of  Israel  1  And  the 
man  of  God  answered,  The  Lord  is  able  to 
give  thee  much  more  than  this."  "Then 
Peter  said,  Lo,  we  have  left  all,  and  followed 
thee.  And  he  said  unto  them,  Verily  I  say 
unto  you,  There  is  no  man  that  hath  left 
house,  or  parents,  or  brethren,  or  wife,  or 
children,  for  the  kingdom  of  God's  sake,  who 
shall  not  receive  manifold  more  in  this  pres- 
ent time,  and  in  the  world  to  come  life  ever- 
lasting." 


MAY  17. 


"  Tlie  son  of  consolation.'1 — Acts  iv  36. 

This  is  spoken  of  a  man  who  was  a  Levite. 
His  ancestors  had  retired  from  Judea  to  the 
country  of  Cyprus.  We  know  not  for  what 
purpose;  but  there  he  was  born.  His  first 
name  was  Joses.  But  after  his  conversion  to 
Christianity  he  was  surnamed  by  the  Apostles 
Barnabas,  which  is,  being  interpreted,  the  son 
of  consolation.  Two  reasons  have  been  as- 
signed for  this  denomination ;  both  very  con- 
sistent with  each  other,  and  both  very  probable 
in  themselves.  First,  because  by  his  proper- 
ty— for  he  had  substance,  he  succoured  and 
solaced  the  poor  and  miserable.  And  Se- 
condly, because  by  his  preaching  he  comfort- 
ed the  people  of  God,  and  encouraged  sinners 
to  come  to  the  Saviour  for  deliverance. 
Ministers  may  differ  considerably  from  each 
other.  Some  may  be  called  Boanerges,  or 
sons  of  thunder,  not  only  as  they  are  bold  in 
their  manner,  but  as  the  severe  seems  to  be 
their  element,  and  they  deal  much  in  the 
alarming.  Others  are  Barnabases ;  and  have 
given  them,  the  tongue  of  the  learned,  that 
they  may  know  how  to  speak  a  word  in  season 
to  him  that  is  weary.  Let  us  not  oppose  the 
servants  of  Christ  to  each  other,  thereby  in- 
flating one,  and  running  down  another,  be- 
cause^ their  diversities.  Let  us  view  them 
all  in  their  commission,  and  their  suitableness 
to  their  appointments.     Their  stations,  their 


JOO 


MAY  18. 


natural  dispositions,  their  gifts,  their  graces 
are  not  the  same :  but  we  need  them  all ;  and 
they  are  all  useful.  Let  one  plant,  and 
another  water ;  let  one  lay  the  foundation,  and 
another  build  thereon ;  let  one  be  set  for  the 
defence  of  the  gospel,  and  another  abound  in 
the  application  of  it ;  each  is  alike  respectable ; 
and  each  shall  receive  his  own  reward  ac- 
cording to  his  own  labour.  Beware,  says  the 
Apostle,  in  his  address  to  the  Corinthians, 
that  you  fall  not  into  spiritual  babyism ;  or 
walk  as  men.  "  While  one  saith,  I  am  of 
Paul ;  and  another,  I  am  of  Apollos ;  are  ye 
not  carnal  1  Who  then  is  Paul,  and  who  is 
Apollos,  but  ministers  by  whom  ye  believed, 
even  as  the  Lord  gave  to  every  man  V  To 
him  let  us  look,  and  say,  not  formally,  but 
sincerely,  "  Lord,  send  by  whom  thou  wilt 
send."  If  we  attempt  to  make  the  favourite 
substitute  "  in  God's  stead,"  we  shall  pro- 
/oke  the  Most  High  to  remove  him,  or  to 
withhold  his  blessing  by  him ;  thereby  to  re- 
prove our  idolatry  ;  and  to  convince  us  that  he 
will  not  give  his  glory  to  another.  Happy 
they  whose  strength  is  in  Him !  They  are 
most  likely  to  succeed,  both  in  hearing  and 
in  preaching,  who  are  most  imbued  with  the 
conviction;  "Not  by  might,  nor  by  power, 
but  by  my  Spirit,  saith  the  Lord." 


MAY  ia 

u  Who  of  God  is  made  unto  us  wisdom,  and 
righteousness,  and  sanctijication,  and  redemp- 
tion:'—I  Cor.  i.  30. 

Here  are  four  articles.  The  first  is  wis- 
dom— He  is  made  of  God  unto  us  wisdom. 
He  is  the  true  excellency  of  the  under- 
standing. In  knowing  him,  we  know  all  that 
is  necessary  to  be  known.  Especially  we 
know  God — No  man  hath  seen  God  at  any 
time ;  the  only  begotten  Son  who  was  in  the 
bosom  of  the  Father,  he  hath  declared  him. 
He  is  the  author  of  our  spiritual  illumination ; 
he  is  the  prophet  of  his  church,  and  leads  us 
into  all  truth  by  his  word  and  Spirit.  As  the 
sun  can  only  be  seen  by  his  own  rays,  so  he 
is  only  known  by  his  own  revealing.  He 
therefore  says,  "I  will  manifest  myself  unto 
him."  The  second  is  righteousness — He  is 
made  of  God  unto  us  righteousness.  That  is, 
he  delivers  us  from  guilt  and  condemnation, 
and  makes  us  just  before  God.  The  Apostle 
tells  us  how  it  is  accomplished  :  he  hath  made 
him  who  knew  no  sin  to  be  sin  for  us,  that  we 
might  be  made  the  righteousness  of  God  in 
nim.  This  righteousness,  derived  entirely 
from  himself,  regardless  of  our  worthiness  or 
works,  is  called  the  righteousness  which  is 
of  faith,  because  it  is  only  apprehended,  and 
made  ours,  and  pleaded  by  faith.  The  third 
as  sanctification — He  is  made  of  God  unto  us 
sanctification.  This  is  as  much  from  him  as 
righteousness,  only  not  in  the  same  way.  He 


is  the  one  to  us  by  imputation,  he  is  the  other 
by  communication.  By  the  one  he  chnnger 
our  state,  by  the  other  our  nature.  By  the 
one  he  entitles  us  to  life,  by  the  other  he 
makes  us  meet  for  it  But  though  the  bless- 
ings are  distinguishable,  they  are  not  separa- 
ble. He  came  by  water,  and  by  blood.  Whom 
he  justifies  he  renews.  And  this  sanctifica- 
tion is  more  than  a  reformation  of  manners,  or 
mere  morality.  A  man  may  be  moral  without 
being  sanctified,  but  he  cannot  be  sanctified 
without  being  moral.  When  he  sanctifies 
us  he  puts  a  new  spirit  within  us,  delivers  us 
from  the  dominion  and  the  love  of  every  sin, 
and  enables  us  not  only  to  obey  God,  but  to 
delight  to  do  his  will,  and  to  dedicate  all  we 
have  to  his  service  and  glory.  The  fourth  is 
redemption — He  if  made  of  God  unto  us  re- 
demption. To  ascertain  the  meaning  of  which, 
we  must  observe  that  it  is  distinguished  from 
the  foregoing  benefits.  But  if  it  were  taken 
for  redemption  from  the  curse  of  the  law,  it 
would  coincide  with  his  being  our  righteous- 
ness, and  if  for  emancipation  from  the  servi- 
tude of  sin,  it  would  be  comprised  in  his  be- 
ing our  sanctification.  It  is  also  mentioned 
after  wisdom,  righteousness  and  sanctification. 
To  which  we  may  add  an  appeal  to  other 
passages  of  Scripture  where  the  same  term  is 
used.  Thus  Paul  says  to  the  Ephesians, 
Grieve  not  the  Holy  Spirit  of  God  whereby 
ye  are  sealed  unto  the  day  of  redemption. 
And  to  the  Romans,  We  groan  within  our- 
selves, waiting  for  the  adoption,  to  wit,  the 
redemption  of  the  body.  Here  the  import  o. 
the  term  must  mean  the  resurrection  to  eter- 
nal life.  And  there  is  a  peculiar  propriety  in 
applying  the  word  to  this  conclusion  of  the 
Christian's  recovery  from  the  effects  of  the 
Fall,  not  only  because  any  great  deliverance, 
regardless  of  price,  is  called  redemption  in 
the  Scripture,  but  also  because  it  is  the  erfect 
of  the  purchase  of  the  cross.  Christ  has  ran- 
somed the  bodies  as  well  as  the  souls  of  his 
people,  and  therefore  God's  covenant  also  is 
with  their  dust.  Their  bodies  will  not  only 
be  raised,  but  infinitely  improved,  and  will 
bear  not  the  image  of  the  earthly  hut  of  the 
heavenly  Adam.  The  sacred  writers  there- 
fore, in  speaking  of  the  happiness  of  believers, 
go  forward  at  once  to  the  glory  of  the  last  day 
— not  to  the  denying  or  undervaluing  of  an 
intermediate  state,  but  because  their  salva- 
tion will  then,  and  not  till  then,  be  perfectly 
achieved.  This  consummation  is  all  his  own 
work  and  honour — "  To  them  that  look  for 
him  will  he  appear  a  second  time  without  sin 
unto  salvation."  "  We  look  for  the  Saviour 
the  Lord  Jesus  Christ ;  who  shall  change  our 
vile  body,  that  it  may  be  fashioned  like  unto 
his  glorious  body." 

And  is  he  made  of  God  unto  us  wisdom 
and  righteousness,  and  sanctification,  and  re- 
demption '! — Then  we  learn  what  is  our  coi> 
dition  bv  nature :  we  are  destitute  of  all  these. 


MAY  19. 


167 


wnd  can  never  derive  them  from  ourselves. — 
Then  we  see  the  importance  and  value  of  the 
Lord  Jesus.  He  is  not  something  only,  but 
every  thing  to  them  that  are  lost.  In  him  we 
are  blessed  with  all  spiritual  blessings. — Then 
we  need  not  wonder  that  he  is  the  substance 
of  revelation,  and  that  the  Scriptures  every- 
where should  testify  of  him. — Then  he  should 
De  the  theme,  the  only  theme  of  preaching ; 
and  every  minister,  faithful  to  his  commis- 
sion or  usefulness,  like  Paul,  should  determine 
not  to  know  any  thing,  save  Jesus  Christ, 
and  him  crucified. — Then  we  may  judge  of 
the  happiness  of  Christians  who  can  realize 
him  in  all  these  glorious  blessings  as  their 
own ;  and  infer,  how  resigned,  and  glad  of 
heart,  and  thankful  they  should  always  live. 
— And  what  says  the  subject  to  those  who 
despise  or  neglect  him  1  What  do  they  lose  ! 
What  will  be  their  doom  !  How  intolerable ! 
How  unavoidable  !  And  yet  how  righteous  ! 

Let  me  therefore  be  wise  enough  to  choose 
this  good  part,  and  seek  after  an  interest  in 
him.  If  ever  I  am  saved,  he  must  be  all  my 
salvation — May  he  be  all  my  desire.  May  a 
union  with  him  be  not  only  my  supreme,  but 
immediate  concern — knowing  that  the  gra- 
cious opportunity  aflbrded  me  is  short  and  un- 
certain, and — that  I  cannot  be  happy  too  soon. 
He  who  has  the  Son  has  life  ;  and  is  prepared 
for  -every  thing ! 


MAY  19. 

"  Noah  walked  with  God." — Gen.  vi.  9. 

The  same  thing  is  testified  of  Enoch  ;  and 
will  be  exemplified  in  every  partaker  of  divine 
grace.  Two  questions  may  be  asked  concern- 
ing it :  the  one  regards  the  nature,  and  the 
other  the  excellency,  of  this  walk. 

Now  as  to  the  former  of  these,  walking 
with  God  includes  the  following  things.  It 
supposes  that  we  are  on  terms  of  concord  and 
friendship — "  How  can  two  walk  together, 
except  they  be  agreed]"  Here  we  see  the 
necessity  of  a  mediator.  By  the  Fall  we  had 
revolted  from  God,  and  our  access  to  him  was 
cut  off!  But  Christ  once  suffered  for  sins, 
the  just  for  the  unjust,  that  he  might  bring 
us  unto  God.  He  made  peace  by  the  blood 
of  his  cross ;  and  we  are  accepted  in  the  Be- 
loved. But  it  is  not  enough  that  God  is  thus 
reconciled  to  us;  we  must  also  be  reconciled 
to  God ;  reconciled  to  his  nature,  to  his  law,  to 
his  gospel,  to  his  government.  As  sinners 
we  have  no  sentiments  of  affection,  gratitude, 
or  obedience  towards  God,  but  feel  a  spirit 
of  enmity  against  him — How  then  can  we 
walk  with  him,  till  this  alienation  and  aver- 
sion be  subdued  1  This  change  is  effected  by 
the  Holy  Spirit.  The  love  of  God  is  shed 
abroad  in  the  heap1.,  and  then  our  desire  is  to 
his  name.  What  we  dreaded  to  part  with 
before,  we  then  resign  with  ease :  and  what 
was  once  irksome  in  the  performance,  be- 


comes delightfu.  His  commands  re  not 
grievous;  his  yoke  is  easy,  and  his  ways 
pleasantness  and  peace. — It  also  implies  near* 
ness.  If  you  walk  with  any  one,  he  must 
be  with  you.  God  is  not  far  from  any  one 
of  us :  he  is  about  our  path  and  our  bed,  and 
is  acquainted  with  all  our  ways.  And  as 
God  is  present  with  us,  so  we  are  present 
with  him — "  I  am  continually  with  thee.'' 
By  faith  and  reflection  we  bring  ourselves 
consciously  under  his  eye ;  feel,  wherever  we 
are,  Hagar's  impression,  "  Thou  God  seest 
me  ;"  and  upon  every  temptation  to  sin,  how- 
ever secret,  say  with  Job,  "  Doth  not  he 
know  my  ways,  and  count  all  my  steps'!" — 
It  also  takes  in  communion.  We  do  not 
walk  with  God  as  a  madman  with  his  keeper, 
or  a  servant  behind  his  master,  or  as  a  stran- 
ger in  the  distance  of  reserve.  God  is  our 
father  and  our  friend ;  and  when  we  walk  in 
the  light  as  he  is  in  the  light,  we  have  fel- 
lowship one  with  another.  Many  a  conference 
passes  between  us.  Sometimes  he  begins. 
He  addresses  the  soul,  and  the  soul  replies — 
"  When  thou  saidst,  Seek  ye  my  face,  my 
heart  answered,  Thy  face,  Lord,  will  I  seek." 
At  other  times  we  begin.  We  have  much  tc 
divulge  and  much  to  implore.  And  we  are 
allowed  to  deal  freely  and  familiarly  with 
him ;  yea,  we  are  required  in  every  thing  by 
prayer  and  supplication  with  thanksgiving,  to 
make  known  our  requests  unto  God. — It  also 
expresses  mutual  progress  in  the  same  direc- 
tion. When  we  walk  with  another,  we  re- 
cede and  advance  together ;  we  move  towards 
the  same  place  or  object  When  therefore 
we  walk  with  God,  we  pursue  the  same  end 
with  himself.  And  what  is  this  end,  but  his 
own  glory'!  This  is  his  aim,  in  all  his  works, 
and  in  all  his  dispensations.  And  the  Chris- 
tian has  the  same  bias  and  the  same  move- 
ment ;  and  whether  he  eats  or  drinks,  or  what- 
ever he  does,  he  does  all  to  the  glory  of  God. 
Hence  one  moral  maxim  serves  as  a  6hort 
and  sufficient  rule  to  govern  his  conduct — 
He  will  follow  wherever  the  Lord  goes,  for 
he  cannot  lead  him  astray :  but  he  will  not 
be  found  where  the  Lord  refuses  to  accom- 
pany him,  or  he  cannot  consistently  invite  his 
presence  to  go  with  him.  Let  us  pass  from 
the  nature  to  the  excellency  of  this  course. 

In  walking  with  God  there  is  honour.  It 
is  the  dignity  of  man,  that  he  alone  of  all 
creatures  in  this  world,  is  capable  of  it :  but 
the  Christian  only  actually  enjoys  it  In  con- 
sequence of  this,  the  righteous  is  more  ex- 
cellent than  his  neighbour.  He  is  raised  up 
from  the  dust  and  the  dunghill,  and  placed, 
not  only  among  princes,  but  in  company  with 
God  himself.  How  would  the  poor  deem 
themselves  honoured  if  permitted  to  walk  at 
liberty  with  their  sovereign !  But  such  honour 
have  all  the  saints — They  walk  with  the 
blessed  and  only  potentate,  the  King  of  kings, 
and  the  Lord  of  lords. 


168 


MAY  20. 


In  walking  with  God  there  is  safety.  W  ie 
unto  us,  if  our  adversaries  find  us  away  from 
him,  for  without  him  we  can  do  nothing.  But 
what  confidence  and  courage  should  not  his 
presence  inspire !  He  is  not  only  for  me,  but 
with  me ;  he  is  at  my  right  hand,  therefore  I 
shall  not  be  moved.  If  the  enemy  assails 
me,  it  is  in  sight  of  my  almighty  helper. 
Yea,  if  I  walk  through  the  valley  of  the 
shadow  of  death,  I  will  fear  no  evil,  for  he  is 
wnu  me.  When  I  first  fled  to  him  breath- 
less, from  a  thousand  dangers  at  my  heels,  he 
waid  to  me,  as  David  to  Ahimelech  :  "  Abide 
with  me,  for  he  that  seeketh  thy  life  seeketh 
my  life ;  but  with  me  thou  shalt  be  in  safe- 
guard." 

There  is  pleasure  in  walking  with  God. 
For  with  him  is  the  fountain  of  life,  and  in 
his  light  we  shall  see  light.  If  the  journey 
would  prove  discouraging,  our  intercourse 
with  him  relieves  the  tediousness  of  the  road, 
prevents  weariness,  revives  our  droopings, 
and  renews  our  strength.  With  him  we  can 
dispense  with  things,  the  loss  of  which  would 
otherwise  destroy  all  our  peace  and  comfort. 
When  the  fig-tree  does  not  blossom,  and 
there  is  no  fruit  in  the  vine,  we  can  rejoice 
in  the  Lord,  and  joy  in  the  God  of  our  salva- 
tion. In  all  our  personal  and  relative  trials, 
his  presence  opens  a  retreat;  and  we  enter 
where  the  wicked  cease  from  troubling,  and 
where  the  weary  are  at  rest. 

There  is  profit  in  walking  with  God.  Where 
is  the  believer  who  cannot  acknowledge,  "  It 
is  good  for  me  to  draw  nigh  to  God  7"  The 
mind  is  powerfully  affected  by  the  objects 
with  which  we  are  very  familiar.  He  who 
is  much  engaged  in  ignoble  pursuits  will  soon 
be  ueoased :  but  we  are  elevated  in  the  pres- 
ence and  contemplation  of  greatness  and  sub- 
limity. The  things  of  earth  tend  to  sensual- 
ize us ;  but  when  we  are  with  God,  the  in- 
roads of  the  world  are  checked ;  we  stand  on 
holy  ground ;  impure  desires  and  vain  thoughts 
fall  off.  Our  attention  is  fixed  upon  the  per- 
fections and  blessedness  of  Jehovah,  and  we 
admire,  and  adore,  and  love,  and  resemble 
him.  We  feel  the  transforming  views  of  his 
character,  and  are  changed  into  the  same 
image,  from  glory  to  glory,  as  by  the  Spirit 
of  the  Lord.  People  take  knowledge  of  us 
that  we  have  been  with  Jesus ;  and  our  profit- 
ing appears  unto  all  men.  And  as  the  nearer 
the  fountain  the  purer  the  stream,  and  the 
nearer  the  centre  the  more  powerful  the  at- 
traction; so,  the  nearer  we  are  to  God  the 
more  will  all  our  religious  principles  be  in- 
fluenced, the  more  we  shall  grow  in  grace, 
the  more  will  our  conversation  be  in  heaven. 
Let  us  not  then  sacrifice  our  highest  wel- 
fare in  disregarding  this  attainment.  The 
vessels  of  mercy  are  afore  prepared  unto 
glory.  We  must  be  made  meet  for  the  in- 
heritance of  the  saints  in  light.  What  would 
manv  find  heaven,  if  they  were  admitted  into 


't,  but  a  melancholy  and  miserable  siwte1 
Could  they  enjoy  the  perpetual  presence  of 
God  who  cannot  endure  even  the  occasional 
thought  of  him  7  How  wise  as  well  as  merci- 
ful is  the  scheme  of  God  in  the  Gospel !  He 
never  advances  us  without  making  us  capable 
of  the  promotion !  A  king  may  elevate  a  slave 
to  a  superior  station,  but  he  cannot  give  lum 
the  suitableness  and  sufficiency  for  it.  But 
God,  when  he  changes  our  condition,  changes 
our  nature  too.  Before  he  brings  us  to  hea- 
ven, he  makes  us  heavenly :  he  draws  forth 
our  desires  after  it,  and  enables  us  to  delight 
in  the  elements  and  beginnings  of  it — We 
walk  with  him  in  a  way  of  grace,  in  token 
of,  and  in  preparation  for,  our  walking  with 
him  in  glory ;  according  to  the  promise, "  They 

SHALL  WALK  "WITH  ME  IN  WHITE,  FOR  THEY 
ARE  WORTHY." 


MAY   20. 

"  There  standeih  one  among  you,  whom  ye  know 
not" — John  i.  26. 

This  was  the  language  of  John  at  Beth- 
abara  beyond  Jordan,  where  he  was  baptizing. 
It  was  addressed  to  many  of  the  Jews  whe 
were  assembled  before  him,  among  whom 
were  Priests  and  Levites  from  Jerusalem, 
sent  to  inquire  who  he  was.  After  disclaim- 
ing that  he  was  any  thing  more  than  "  the 
voice  of  one  crying  in  the  wilderness,"  he  in- 
timates  the  arrival  of  a  personage  on  the  spot, 
very  superior  to  himself,  and  for  whom  he  was 
unworthy  to  perform  an  office  the  most  me- 
nial— "  There  standeth  one  among  you,  whom 
ye  know  not." 

It  is  needless  to  mention  who  this  wonder- 
ful Being  was — But  we  see  that  our  Lord  had 
nothing  in  his  outward  appearance  to  distin- 
guish him  from  others.  As  to  his  character, 
he  was  fairer  than  the  children 'of  men,  and 
altogether  lovely  :  but  he  was  "  clothed  in  a 
body  like  our  own  ;"  and  "  in  all  things"  was 
"  made  like  unto  his  brethren."  Had  we 
passed  him  upon  the  road,  we  should  have 
taken  him  for  a  common  man.  No  rays  of 
glory  encircled  his  head.  No  surprising 
beauty  marked  his  features — "  His  face  was 
marred  more  than  any  man's,  and  his  form 
more  than  the  sons  of  men."  Least  of  all 
would  he  have  been  distinguished  by  a  par- 
ticular garb.  His  coat  was  indeed  seamless, 
woven  from  the  top  throughout ;  but  this  was 
no  observable  thing.  Wisdom  is  an  enemy 
to  affectation  and  eccentricity ;  and  real 
greatness  is  never  anxious  for  show,  being 
satisfied  with  the  consciousness  of  its  own 
claims  without  the  acknowledgments  of 
others. 

There  is  much  excellency  in  the  world 
that  is  unknown.  In  nature  there  is  mary  a 
rich  vein  of  ore  concealed  beneath  a  rude 
surface  ;  and  many  a  flower  that  blooms  un- 
seen in  the  woods,  and  sheds  its  fragrane« 


MAY  21. 


169 


•'  on  the  desert  air."  Learning  and  genius 
are  often  buried  in  obscurity.  The  same  may 
be  said  of  moral  and  religious  qualities.  We 
are  not  to  measure  or  number  the  instances 
of  godliness  by  our  personal  observation.  God 
has  his  hidden  ones.  Who  has  not  been  sur- 
prised as  well  as  delighted  in  travelling  to 
discover  frequently  individuals  walking  in  the 
truth  in  situations  the  most  unlikely  and  un- 

firomising!  Abraham  said  of  Gerar,  "  Sure- 
y  the  fear  of  God  is  not  in  this  place ;"  but 
he  found  it  there.  Elias  said,  "I  am  left 
alone ;"  but  there  were  "  seven  thousand  who 
had  not  bowed  the  knee  to  the  image  of 
Baal."  "  Who,"  says  the  Church,  "  has  be- 
gotten me  these  1"  "  These,  where  have 
they  been  f 

From  hence  Christians  need  not  wonder  at 
the  little  notice  frequently  taken  of  them. 
They  are  princes,  but  in  disguise.  The  day 
of  their  manifestation  is  coming ;  and  then 
shall  the  righteous  shine  forth  as  the  sun  in 
the  kingdom  of  their  Father.  But  now  they 
are  seen  poor,  and  afflicted,  and  despised  ;  and 
little  do  the  multitude  imagine  that  they  are 
heirs  of  God ;  the  charge  of  angels ;  the 
chariots  of  Israel  and  the  horsemen  thereof; 
the  salt  of  the  earth,  and  the  light  of  the 
world.  And  herein  the  members  are  only 
conformable  to  the  head.  "  He  was  in  the 
world,  and  the  world  was  made  by  him,  and 
the  world  knew  him  not" — "  Therefore  the 
world  knoweth  us  not,  because  it  knew  him 
not." 

There  are  many,  we  have  reason  to  fear, 
who  are  in  the  same  condition  with  John's 
attendants.  Jesus  is  "among"  them.  And 
he  is  "  standing"  among  them — a  posture  of 
attention — and  a  posture  of  readiness  to  de- 
part. But  they  "  know"  him  "  not."  They 
read  of  him,  and  hear  of  him  ;  but  they  do 
not  "  see  the  Son,  and  believe  on  him."  They 
are  not  spiritually  and  savingly  acquainted 
with  him.  If  they  were,  they  would  put 
their  trust  in  him  ;  they  would  love  him ; 
they  would  obey  him ;  they  would  count  all 
things  but  loss  for  the  excellency  of  his  know- 
ledge ;  and  be  changed  into  the  same  image, 
from  glory  to  glory,  as  by  the  Spirit  of  the 
Lord.  Now  this  ignorance  is  very  deplorable ; 
and  the  reason  is  because  of  the  unspeakable 
importance  of  the  object.  We  may  be  igno- 
rant of  many  things,  and  yet  be  safe  and  hap- 
py :  but  to  be  ignorant  of  Christ  is  as  if  the 
pursued  manslayer  of  old  had  been  ignorant 
of  the  city  of  refuge ;  or  as  if  a  dying  patient 
was  ignorant  of  the  only  remedy  that  could 
cure  him — People  perish  for  lack  of  this 
knowledge.  It  is  also  criminal.  Hence  Paul 
says  to  those  who  are  destitute  of  this  know- 
ledge, "  I  speak  this  to  your  shame."  Their 
ignorance  could  only  be  their  shame,  as  it  was 
their  sin;  and  it  could  not  have  been  their 
sin  unless  it  had  been  avoidable.  The  know- 
ledge therefore  is  attainable.     Happy  thev 


who  possess  it,  and  can  say,  "  We  know  that 
the  Son  of  God  is  come,  and  hath  given  ua 
an  understanding,  that  we  may  know  him 
that  is  true,  and  we  are  in  him  that  is  true, 
even  in  his  Son  Jesus  Christ ;  this  is  the  true 
God,  and  eternal  life.  But  why  should  any 
despair !  The  blind  man  could  not  open  his 
own  eyes :  but  the  Saviour  was  passing  by ; 
and  he  cried,  "  Jesus,  thou  Son  of  David,  have 
mercy  on  me ;"  and  "  straightway  he  received 
sight,  and  followed  him  in  the  way."  You 
must  be  taught  of  God  ;  and  it  is  the  Spirit 
alone  that  can  guide  you  into  all  truth.  But 
"  if  any  man  lack  wisdom,  let  him  ask  of  God, 
that  giveth  to  all  men  liberally,  and  upbraid 
eth  not ;  and  it  shall  be  given  him." 


MAY  21. 


"  And  from  thence  we  came  to  Philippt. 
Acts  xvi.  12. 

"I  say  unto  you,  that  there  is  joy  in  tne 
presence  of  the  angels  of  God  over  one  sin- 
ner that  repenteth."  Nothing'can  more  pow- 
erfully imply,  or  express  the  importance  of 
conversion,  than  this  declaration  of  the  Sa- 
viour, the  faithful  and  true  witness.  How- 
ever lightly  or  contemptuouslj  conversion 
may  be  thought  of  among  men,  celestial  be- 
ings, proverbial  for  their  wisdom,  and  incapa- 
ble of  mistake,  always  behold  it  with  wondei 
and  delight.  With  them,  the  improvements 
of  art,  the  discoveries  of  philosophy,  the  ex- 
ploits of  heroes,  the  revolutions  of  empires, 
are  comparatively  nothing  to  the  salvation  of 
a  soul.  In  their  view,  the  release  zf  Israel 
from  the  land  of  Egypt  and  the  house  of  bond 
age,  and  their  march  through  the  wilderness 
to  the  land  of  Canaan,  was  a  sight  far  less 
glorious  and  impressive,  than  the  deliverance 
of  a  sinner  from  the  power  of  darkness,  and 
his  translation  into  the  kingdom  of  God's  dear 
Son.  At  the  first  creation,  the  morning  stars 
sang  together,  and  all  the  sons  of  God  shout- 
ed for  joy :  but  they  sing  a  new  song,  and 
with  peculiar  rapture,  at  the  second,  when  old 
things  pass  away,  and  all  things  become  mor 
ally  and  spiritually  true. 

Luke  the  historian  was  like-minded.  He 
here  speaks  of  his  coming  with  Paul  and  Silas 
to  Philippi.  Philippi  was  built  by  Philip,  the 
father  of  Alexander.  From  the  beginning  it 
had  been  noted  :  but  within  comparatively  a 
recent  period  it  had  been  rendered  exceed 
ingly  remarkable,  by  the  two  great  battles 
which  the  Romans  fought  in  its  plains.  In 
the  one  Julius  Ciesar  vanquished  Pompey.  In 
the  other  Octavius  Augustus  defeated  Brutus 
and  Cassius.  Though  every  battle  of  the  war- 
rior is  with  confused  noise,  and  garments  roll 
ed  in  blood,  and  produces  so  much  misery,  it 
is  painful  to  think  what  a  power  it  has  always 
had  to  excite  and  interest  the  attention. 
What    traveller  that    has    passed    through 


170 


MAY  22. 


Waterloo  has  been  able  to  forbear  speaking 
of  the  16th  of  June !  But  Luke  says  nothing 
of  the  work  of  Philip,  of  the  prowess  of 
Caesar,  of  the  fortune  of  Augustus  ! — But  he 
mentions  what  would  immortalize  the  place 
in  the  annals  of  the  soul  and  eternity — The 
conversions  of  two  individuals — Lydia  and 
the  jailer.  Lydia  was  amiable  and  moral ;  a 
proselyte  to  the  Jewish  religion  ;  and  a  wor- 
shipper of  the  true  God.  The  jailer  was  a 
heathen ;  an  idolater ;  vicious  in  his  disposi- 
tion ;  as  rude  and  savage  in  his  soul  as  in  his 
office.  The  conversion  of  the  one  was  in  an- 
swer to  prayer,  gentle,  gradual,  imperceptible 
in  the  progress,  but  obvious  in  its  result.  The 
conversion  of  the  other  was  sudden,  extraor- 
dinary in  the  circumstances,  and  accompa- 
nied with  terror  and  anguish.  She  was  over- 
come by  the  smiles  of  mercy,  and  drawn  by 
the  cords  of  love.  He,  with  the  arrows  of 
the  Almighty  sticking  fast  in  him,  and  with  a 
wounded  spirit  which  he  could  not  bear,  was 
dragged  to  the  judgment-seat,  looking  only 
for  the  sentence  of  condemnation.  Her  heart 
the  Lord  opened,  as  the  sun  opens  a  flower 
in  spring.  His  heart  was  stormed  like  a  cita- 
del, where  the  strong  man  armed  kept  his 
palace  and  his  goods  in  peace. 

Hence  we  see  by  what  various  methods  di- 
vine grace  operates  upon  different  persons ; 
and  learn  how  improper  it  is  to  lay  down  any 
one  of  them  as  a  rule  from  which  there  is  no 
exception.  Let  us  not  judge  of  the  reality 
of  the  religion  of  others  by  an  invariable 
standard  ;  or  draw  a  conclusion  against  our- 
selves, that  we  are  strangers  to  a  work  of 
grace,  because  we  have  not  been  led  in  the 
same  way  with  others.  The  Saviour  may 
come  in  the  bosom  of  the  storm :  but  his  pres- 
ence and  agency  are  no  less  real,  in  the  still 
small  voice.  Samuel  was  called  by  grace  as 
well  as  Manasseh  :  and  Watts  was  saved  by 
grace  as  well  as  Bunyan.  "  There  are  dif- 
ferences of  administration,  but  the  same  Lord. 
And  there  are  diversities  of  operations :  but 
it  is  the  same  God  which  worketh  all  in  all." 

The  surest  and  best  way  to  judge  is  not  by 
the  manner  in  which  the  change  has  been  ac- 
complished, but  by  the  effects  produced  and 
remaining.  And  happy  they  who  are  able, 
whatever  that  is  curious  or  minute  may  per- 
plex them,  to  say,  One  thing  I  know,  that 
whereas  I  was  blind  I  now  see ;  whereas  I 
was  once  dead  I  am  now  alive. 


MAY  22. 


*  He  shall  stand  and  feed  in  the  strength  of  the 
Lord,  in  the  majesty  of  the  name  of  the  Lord 
his  God." — Micah  v.  4. 

Tp  it  be  asked,  of  whom  speaketh  the 
prophet  this  ?  the  words  immediately  preced- 
ing will  furnish  an  answer ;  for  they  announce 
the  birth  of  our  Saviour  in  Bethlehem,  and 


call  him  the  ruler  in  Israel,  whose  gomga 
forth  have  been  from  of  old  from  everlasting 
Micah  refers  to  him  under  the  implied  char- 
acter of  the  Shepherd  of  his  people,  and  ex- 
presses his  work — 

He  shall  "feed."  The  term  is  not  to  be 
confined  to  his  furnishing  his  flock  with  food ; 
but  to  be  taken  as  including  the  discharge  of 
the  pastoral  office  in  all  its  parts — his  causing 
them  to  rest — his  leading  them — his  restoring 
them  when  they  go  astray — his  healing  them 
when  wounded  or  sick — his  defending  and 
securing  them.  But  observe  the  manner  in 
which  he  is  to  perform  his  work. 

He  is  to  do  it  diligently  and  attentively — 
He  shall  stand  and  feed.  We  read  of  shep- 
herds who  lie  down,  loving  to  slumber.  And 
even  the  most  dutiful  and  sedulous  shepherd 
sometimes  unbends;  he  must  have  his  mo- 
ments and  hours  of  relaxation  and  repose, 
during  which  his  vigilance  is  suspended.  But 
Jesus  is  always  in  a  posture  of  observance 
and  care ;  his  sheep  graze  or  repose  beneath 
his  look  ;  he  withdraweth  not  his  eyes  from 
the  righteous.  He  that  keepeth  Israel  neither 
slumbers  nor  sleeps. 

He  is  to  do  it  ably  and  powerfully — He 
shall  feed  in  the  strength  of  the  Lord.  On 
earth  he  had  power  to  forgive  sins,  and  heal 
all  manner  of  diseases,  and  call  by  his  word 
whom  he  would,  and  they  came  unto  him. 
He  said  to  Zaccheus  in  the  tree,  Make  haste 
and  come  down  ;  and  to  Matthew  at  the  re- 
ceipt of  custom,  Follow  me;  and  immediately 
they  obeyed  him.  Has  he  less  power,  now  he 
is  in  heaven  1  He  has  power  given  him  over 
all  flesh,  that  he  should  give  eternal  life  to  as 
many  as  the  Father  hath  given  him.  It  is 
their  happiness  to  know  that  they  are  under 
the  charge  of  one  who  is  mighty  to  save ;  able 
to  save  unto  the  uttermost.  Their  weakness 
requires  this ;  their  condition  requires  it 
They  are  surrounded  with  enemies.  Many  of 
thdm  are  visible ;  but  if  our  eyes  were  opened 
to  see  the  invisible,  we  should  be  convinced 
that  we  could  not  be  for  an  instant  safe  but 
as  we  are  kept  by  the  power  of  God.  David, 
reminded  of  his  inequality  to  the  foe  he  was 
willing  to  fight,  said  unto  Saul ;  "  Thy  ser- 
vant kept  his  father's  sheep,  and  there  came 
a  lion,  and  a  bear,  and  took  a  lamb  out  of  the 
flock :  and  I  went  out  after  him,  and  smote 
him,  and  delivered  it  out  of  his  mouth  :  and 
when  he  arose  against  me,  I  caught  him  by 
his  beard,  and  smote  him,  and  slew  him. 
And  what  said  the  Saviour  1  "  My  sheep  hear 
my  voice,  and  I  know  them,  and  they  follow 
me,  and  I  give  unto  them  eternal  life,  and 
they  shall  never  perish,  neither  shall  any 
pluck  them  out  of  my  hand."  His  people  do 
not  always  apprehend  this;  their  fears  are 
often  great  because  their  faith  is  small ;  and 
they  draw  the  conclusion  that  they  shall  one 
day  perish.  At  other  times  they  can  realize 
it ;  and  then  they  feel  secure,  though  in  the 


MAY  23. 


171 


midst  of  danger,  and  can  say  with  Paul — "  I 
know  whom  I  have  believed,  and  am  per- 
suaded that  he  is  able  to  keep  that  which  I 
have  committed  to  him  against  that  day." 

He  is  to  do  it  with  grace  and  dignity — He 
shall  feed  in  the  majesty  of  the  name  of  the 
Lord  his  God.  It  does  not  refer  to  a  temporal 
and  worldly  majesty.  This  he  did  not  possess. 
He  was  born  in  a  stable  and  laid  in  a  manger. 
He  was  a  man  of  sorrows.  He  was  crucified 
as  a  slave  and  a  malefactor.  Thus  he  had  no 
form  nor  comeliness,  nor  any  beauty,  that 
they  should  desire  him.  Yet  even  then  there 
were  those  who  beheld  his  glory,  the  glory  as 
of  the  only  begotten  of  the  Father,  full  of 
grace  and  truth.  One  of  these  could  say, 
"  We  were  eye-witnesses  of  his  majesty" — 
He  refers  peculiarly  to  his  transfiguration, 
when  his  face  did  shine  as  the  sun,  and  his 
raiment  became  white  and  glistering,  and 
Moses  and  Elias  appeared  in  glory  talking 
with  him,  and  a  voice  from  heaven  cried, 
This  is  my  beloved  Son,  hear  ye  him.  Com- 
pared with  this,  how  poor,  how  mean  is  the 
pomp  of  a  king  on  the  most  splendid  of  his 
court  days !  His  kingdom  was  not  of  this 
world. 

Action  is  graceful  when  art  is  concealed, 
and  ease  and  nature  seem  only  to  appear. 
Longinus  admires  as  an  example  of  the  sub- 
lime, the  sentence,  "  Let  there  be  light,  and 
there  was  light :"  and  nothing  can  be  more 
striking  than  the  immensity  of  the  effect 
joined  to  the  simplicity  of  the  cause.  How 
far  was  Jesus  from  parade  and  effort  in  all  his 
miracles  !  With  what  facility  did  he  accom- 
plish his  mighty  works — yet  with  what  amaz- 
ing gentleness  and  tenderness  too ! 

Majesty  is  here  connected  with  strength. 
Power  is  not  always  dignified  in  the  posses- 
sion or  the  display.  Some,  conscious  of  their 
force,  are  concerned  for  nothing  else.  They 
only  think  of  coercion :  they  delight  to  in- 
timidate: they  would  rather  be  feared  than 
loved.  These  are  vulgar  and  base  spirits. 
Paul  speaks  of  the  excellency  of  the  power 
which  is  of  God.  And  had  not  Jesus  this  very 
power  1  How  mildly,  how  kindly  he  exerted 
himself!  He  came  down  like  rain  upon  the 
mown  grass.  He  broke  not  the  bruised  reed ; 
nor  quenched  the  smoking  flax.  He  paused 
to  hear  the  cry  of  a  beggar  by  the  way-side, 
and  commanded  him  to' be  brought  to  him. 
He  raised  the  widow's  son,  and  presented 
him  to  his  mother.  Grace  was  poured  into 
his  lips.  Oh !  to  have  heard  the  tone  with 
which  he  said,  "  Woman,  thy  sins  are  forgiv- 
en thee" — "  Come  unto  me,  all  ye  that  labour 
and  are  heavy  laden,  and  I  will  give  you 
rest."  Yes,  the  world  might  have  seen  that 
Deity  was  come  down  in  the  likeness  of  men. 
What  could  be  before  them  but  the  image  of 
the  invisible  God  ? 

But  "with  God  is  teirible  majesty."  This 
always  Jesus  displayed.  His  day  is  called  the 


day  of  vengeance  of  our  God :  the  great  and 
terrible  day  of  the  Lord.  Who,  asks  Malachi, 
shall  abide  the  day  of  his  coming,  and  whe 
shall  stand  when  he  appeareth  1  He  detected 
hypocrisy.  He  separated  between  the  right- 
eous and  the  wicked.  He  denounced  Chora- 
zin,  Bethsaida,  and  Capernaum,  because  they 
repented  not.  He  doomed  Jerusalem  to  wai 
and  desolation,  because  she  knew  not  the  day 
of  her  visitation.  And  never  will  he  fail  to 
show  that  he  is  not  to  be  insulted,  or  even 
neglected  with  impunity.  He  is  holy  as  well 
as  patient ;  just  as  well  as  merciful.  Nothing 
is  represented  so  dreadful  as  the  wrath  of  the 
Lamb :  "  For  the  great  day  of  his  wrath  is 
come ;  and  who  shall  be  able  to  stand  v 


•  MAY  23. 

r 

"  Peace,  peace  to  him  that  is  far  off,  and  to  him 
that  is  near." — Isaiah  lvii.  19. 

Here  is  the  proclamation  of  the  Gospel — 
Peace,  peace.  From  this  lovely  word  the 
Gospel  derives  its  name  and  its  character :  it 
is  called  "  the  Gospel  of  Peace."  Peace  is 
sometimes  used  in  the  Scripture  for  well- 
being,  or  happiness  at  large  :  but  here  it  is  to 
be  taken  in  its  most  appropriate  signification, 
as  holding  forth  the  idea  of  reconciliation. 
Reconciliation  with  whom  1  With  God, 
through  the  mediation  of  him  who  loved  us, 
and  gave  himself  for  us — "  God  was  in  Christ 
reconciling  the  world  unto  himself,  not  im- 
puting their  trespasses  unto  them."  We  had 
offended  and  provoked  him,  and  he  could 
righteously  have  destroyed  us :  we  had  no 
claims  upon  his  pity ;  and  had  we  been  told 
that  he  was  forming  a  purpose  concerning  us, 
and  was  about  to  send  a  special  messenger, 
yea,  even  his  own  Son,  into  the  revolted 
province,  what  would  have  been  the  fore- 
bodings of  our  guilty  consciences !  "  But  God 
sent  not  his  own  Son  into  the  world  to  con- 
demn the  world,  but  that  the  world  through 
him  should  be  saved."  And  it  is  not  the  lan- 
guage of  vengeance  we  hear  from  his  mes. 
sengers,  War,  war  ! — but  "  Peace,  peace  !" 
He  does  not  wait  for  our  repentance  and  sub- 
mission, but  of  his  own  will  he  forms  and  ac- 
complishes the  plan.  There  were  difficulties 
in  the  way  of  our  restoration  to  his  favour ; 
these  he  removes :  a  sacrifice  was  necessary ; 
this  he  provides — He  spared  not  his  own  Son, 
but  delivered  him  up  for  us  all.  '  He  made 
him  to  be  sin  for  us  who  knew  no  sin,  that  we 
might  be  made  the  righteousness  of  God  in 
him.  And  thus  having  opened  a  new  and 
living  way  into  the  holiest  by  the  blood  of 
Jesus,  he  arrays  himself  as  the  God  of  love, 
and  comes  and  invites  us  to  return.  We 
were  hid  among  the  trees  of  the  garden, 
whither  fear  had  urged  us,  and  the  voice  of 
thunder  would  have  driven  us  further  in ;  but 
the  small  still  voice  of  pardon   assuring  v& 


1/2 


MAY  24. 


that  w  ith  the  Lord  there  is  mercy,  and  with 
him  p'enteous  redemption,  draws  us  forth  to 
his  feel,  and  we  are  accepted  in  the  Beloved. 

Too  well  we  know,  from  observation  and 
experience,  the  evils  of  war.  Who  has  not 
felt  the  wretchedness  of  discord  1  Who  has 
not  tasted  the  bitterness  of  alienation  1  And 
who  has  not  relished  the  luxury  of  restored 
sentiments  of  kindness,  tenderness,  and  friend- 
ship 1 — Let  him  judge  of  the  joy  and  peace 
of  believing !  Yet  what  is  peace  with  a  bro- 
ther, a  friend,  a  father,  a  king,  compared  with 
peace  with  God  !  In  his  favour  is  life.  Who 
can  describe  or  imagine  the  calm  after  such 
a  storm  !  It  is  a  peace  which  passeth  all  un- 
derstanding. It  is  angels'  food — It  is  more. 
They  never  felt  a  certain  fearful  looking-for 
of  judgment,  and  fiery  indignation.  They 
never  knew  a  wounded  spirit  and  th»  anguish 
of  despair,  upon  which  descended,  with  heal- 
ing under  its  wings,  a  hope  full  of  immortality. 
But  the  Christian,  throwing  the  arm  of  faith 
around  the  cross,  can  say  "  We  joy  in  God 
through  our  Ijord  Jesus  Christ,  by  whom  we 
have  now  received  the  atonement."  "  O 
Lord,  I  will  praise  thee :  though  thou  Tvast 
angry  with  me,  thine  anger  is  turned  away, 
and  thou  comfortedst  me." 

But  to  whom  is  it  addressed  1  "  Peace, 
peace  to  him  that  is  far  off,  and  to  him  that 
is  near."  This  immediately  regards  the  Gen- 
Tiles  and  the  Jews,  as  we  are  assured  by  the 
Apostle,  who,  speaking  expressly  of  these 
parties,  says,  "He  is  our  peace,  who  hath 
made  both  one,  and  hath  broken  down  the 
middle  wall  of  partition  between  us ;  and 
came  and  preached  peace  to  you  which  were 
afar  off,  and  to  them  that  were  nigh."  The 
Jews  were  a  people  nigh  unto  him,  not  as  to 
his  essential  presence,  but  his  special  and 
gracious.  He  resided  among  them  ;  they  had 
his  oracles,  his  house,  his  ordinances,  his  ser- 
vants. The  Gentiles  were  far  off,  because 
they  were  strangers  to  all  these  privileges, 
and  without  God  in  the  world.  But  Chris- 
tianity knows  no  outward  distinctions ;  it  re- 
gards men  as  creatures  in  the  same  fallen 
condition,  and  brings  them  health  and  cure. 
"The  Scripture  saith,  Whosoever  believeth 
on  him  shall  not  be  ashamed.  For  there  is  no 
difference  between  the  Jew  and  the  Greek  : 
for  the  same  Lord  over  all  is  rich  unto  all 
that  call  upon  him." 

By  a  parity  of  reasoning,  this  distinction 
will  include  other  classes.  They  who  are  far 
off,  and  they  that  are  nigh,  represent  persons 
possessing  certain  privileges,  or  destitute  of 
them.  Some  are  nigh — That  is,  they  were 
oorn  of  godly  parents  ;  they  were  piously 
educated :  from  children  they  have  known 
the  Holy  Scriptures.  Others  are  far  off — 
That  is,  they  are  the  children  of  irreligious 
parents,  who  teach  them  to  swear,  but  not  to 
pray ;  and  lead  them  into  sin,  but  never  go 
«»n«  sten  before  them  in  the  way  everlasting. 


Some  are  nigh — They  are  moral  in  their 
lives,  amiable  in  their  tempers,  teachable  in 
their  disposition  ;  they  seem  as  free  from  pre- 
judice as  from  vice,  and  only  require  inform- 
ation and  decision.  Of  such  an  one,  our 
Saviour  said,  "  Thou  art  not  far  from  the  king- 
dom of  God."  Others  are  far  oft— They  are 
grossly  wicked  and  abandoned,  despisers  of 
those  that  are  good,  profaners  of  the  Sabbath, 
swearers,  drunkards,  and  seem  beyond  the 
reach  of  reformation. 

Some  are  nigh — They  are  the  young, 
whose  lives  are  free  from  care  and  trouble, 
whose  understandings  are  not  yet  filled  with 
error,  whose  consciences  are  not  yet  seared 
as  with  a  hot  iron,  whose  hearts  are  not  yet 
hardened  through  the  deceitfulness  of  sin, 
whose  memories  are  retentive,  and  whose  af- 
fections are  tender  and  lively.  Others  are  far 
off— They  are  the  old,  whose  indispositions  are 
inveterate,  whose  vices  are  deep-rooted,  whose 
habits  of  evil  have  become  a  second  nature — 
"  Can  the  Ethiopian  change  his  skin,  or  the 
leopard  his  spots!"  "With  man  it  is  impossi- 
ble ;  but  with  God,  all  things  are  possible." 

We  could  enlarge  the  number  of  cases. 
There  are  many  who  have  advantages  which 
others  are  denied.  Some  are  rich,  and  others 
are  poor — But  the  unsearchable  riches  of 
Christ  are  accessible  to  all.  Some  are  learned, 
and  others  illiterate — But  none  can  know  di 
vine  things  without  a  Divine  teacher:  and 
under  his  teaching,  the  wayfaring  man,  though 
a  fool,  shall  not  err  therein. 

The  proclamation  of  the  gospel  is  therefore 
addressed  to  all,  without  exception.  And 
there  is  the  greatest  propriety  in  this :  for  if 
its  language  was  not  universal ;  if  there  were 
any  exclusions  or  omissions,  awakened  souls, 
sensible  of  their  desert,  would  be  sure  to  ap- 
propriate them,  and  conclude  that  they  had 
no  part  nor  lot  in  the  matter.  But  they  can- 
not question  whether  they  are  sinners;  and 
Jesus  Christ  came  into  the  world  to  save  sin- 
ners. They  cannot  question  whether  they 
have  been  spending  their  money  for  that 
which  is  not  bread,  and  their  labour  for  that 
which  satisfieth  not :  but  these  are  invited  to 
hear,  that  their  souls  may  live.  The  Gospel 
affords  a  complete  warrant  for  every  man  to 
believe  on  the  Son  of  God.  We  are  surely 
nigh  or  afar  off*:  but  the  command  is,  "  Look 
unto  me,  and  be  ye  saved,  all  the  ends  of  the 
earth." 


MAY  24. 

"  Where  the  Spirit  of  the  Lord  is,  there  it 
liberty."— 2  Cor.  iii.  17. 

This  is  mentioned  for  two  purposes.  First, 
to  characterize  the  Gospel.  It  is  therefore 
called  in  the  preceding  verse,  "the  ministra- 
tion of  the  Spirit."  Secondly,  to  describe  the 
Christian.  Natural  men  have  not  the  Spirit, 
and  if  they  make  a  profession  of  religion,  it  i<s 


MAY  24. 


173 


ttily  the  form  of  godliness  without  the  power 
--But  Christians  possess  the  Spirit.  The 
Apostle  takes  this  for  granted  in  his  Epistle 
to  the  Galatians,  and  therefore  inquires  not 
whether  they  had  received  the  Spirit,  but  how 
they  had  received  it :  "  Received  ye  the  Spirit 
by  the  works  of  the  law,  or  by  the  hearing  of 
faith!" 

But  how  is  it  to  be  ascertained  whether  we 
are  made  partakers  of  the  Holy  Ghost !  Ob- 
serve the  reasoning  of  David ;  "  That  thy 
Name  is  near,  thy  wondrous  works  declare." 
He  proves  the  presence  of  God  from  the  agen- 
cy of  God.  We  are  to  do  the  same  here. 
The  residence  of  the  Spirit  is  to  be  determined 
by  the  influences  and  operations  of  the  Spirit. 
The  Spirit  makes  those  in  whom  he  dwells 
•  spiritual" — They  "  live  in  the  Spirit" — and 
"  walk  in  the  Spirit" — and  "  worship  God  in 
the  Spirit."  ««  Where  the  Spirit  of  the  Lord 
is,  there  is  the  fruit  of  the  Spirit ;"  and  the 
fruit  of  the  Spirit  is  in  all  goodness,  and 
righteousness,  and  truth.  "  Where  the  Spirit 
of  the  Lord  is — there  is  liberty." 

Christians  rejoice  "  in  hope :"  and  there  is 
a  blessedness  reserved  for  them  in  heaven 
called  "  the  glorious  liberty  of  the  sons  of 
God."  But  this  is  future :  and  the  Apostle 
says  where  the  Spirit  of  the  Lord  is — not 
there  shall  be — but  there  is,  liberty.  What 
liberty  1  A  freedom  from  sin.  A  freedom  in 
duty. 

A  freedom  from  sin.  There  is  something 
in  the  very  sound  of  slavery,  that  offends  the 
ear  and  revolts  the  heart.  Hence  when  our 
Lord  spoke  of  making  them  free,  the  Jew? 
answered,  "  We  were  never  in  bondage  to 
any  man  ;  and  how  sayest  thou  then  ye  shall 
be  made  free ]"  Yet  their  whole  history 
showed  that  they  had  been  in  vassalage  to  all 
the  nearer,  and  to  many  of  the  remoter  pow- 
ers ;  and  were  even  then  a  province  of  the 
Roman  empire,  paying  tribute  unto  Caesar. 
And  thus  men  are  unwilling  to  own  that  they 
are  naturally  enslaved.  There  is  nothing  they 
so  glory  in  as  their  freedom.  They  despise 
or  pity  the  godly  as  captives  under  the  most 
melancholy '  and  mortifying  restraints ;  and 
therefore  say,  "  Let  us  break  their  bonds  asun- 
der, and  cast  away  their  cords  from  us" — 
"  With  our  lips  will  we  prevail,  our  tongues 
are  our  own,  who  is  Lord  over  us  7"  But 
while  they  use  great  swelling  words  of  vanity, 
they  themselves  also  are  the  servants  of  cor- 
ruption :  for  of  whom  a  "  man  is  overcome, 
of  the  same  he  is  brought  into  bondage."  He 
that  committeth  sin,  is  the  servant  of  sin ;  and 
of  all  wretches  in  the  world,  he  serves  the 
worst  tyrant,  and  is  employed  in  the  vilest 
drudgery.  Sometimes,  like  a  madman,  he 
dances  and  sings  in  his  chains.  But  this  is 
not  always  the  case.  The  hypocrite  may 
Doast  of  pleasure  which  he  never  feels :  but 
here  is  no  peace  unto  the  wicked.  The  way 


of  transgressors  is  ha".',  as  well  ae  the  end  of 
these  things  death.  Miny  effects,  the  natural 
produce  of  his  iniquity,  often  makr.  him  groan 
inwardly.  Stung  with  remorse  <uid  shame, 
he  sometimes  says,  I  wdi  be  such  a  slave  no 
more — I  will  be  free.  And  he  resolvgs,  hut 
it  is  in  his  own  strength.  He  is  therefore 
overcome,  and  bound  faster  than  befoie:  and 
frequently  the  result  of  these  short-lived  re- 
formations, put  oft*  as  long  as  possible,  resorted 
to  with  reluctance,  and  hated  in  the  perform- 
ance, is,  that  the  latter  end  is  worse  than  the 
beginning.  At  best,  he  only  exchanges  one 
sin  for  another;  and  while  he  gives  up  gross- 
er transgressions,  he  comes  under  the  power 
of  more  "  spiritual  wickedness,"  pride,  self- 
righteousness,  and  unbelief.  But  if  the  Son 
makes  him  free,  he  is  free  indeed— For  where 
the  Spirit  of  the  Lord  is,  .there  is  liberty. 
Thus  the  Apostle  says  to  the  Romans ;  "  Ye 
were  the  servants  of  sin,  but  have  obeyed 
from  the  heart  the  form  of  doctrine  which  was 
delivered  you."  And  "  now  being  made  free 
from  sin,  ye  became  servants  unto  God." 
"  For  he  that  is  dead  is  freed  from  sin."  He 
does  not  mean,  freed  from  the  very  being  of 
it — This  would  contradict  the  language  of 
the  Scripture  at  large,  and  make  those  sad 
whom  God  has  commanded  us  to  make  mer- 
ry. For  what  is  the  painful  experience  of 
every  believer  ]  He  finds  a  law,  that  when  he 
would  do  good,  evil  is  present  with  him :  he 
feels  the  sin  that  dwelleth  in  him  :  he  groans, 
"  O  wretched  man  that  I  am !  who  shall  de- 
liver me  from  the  body  of  this  death  1"  But 
he  is  freed  from  the  rule  of  it.  It  reigns 
in  others,  in  their  mortal  bodies;  and  they 
obey  it  in  the  lusts  thereof:  but  from  this, 
Christians  are  delivered,  and  against  the  re- 
turn of  it  they  are  secured ;  "  Sin  shall  not 
have  dominion  over  you,  for  ye  are  not  under 
the  law,  but  under  grace." 

They  are  also  freed  from  the  love  of  it. 
Persons  may  avoid  that  which  is  evil,  and  not 
abhor  it.  While  inclination  urges,  authority 
may  restrain,  or  the  fear  of  consequences  may 
deter.  Many  wish  they  could  indulge  them- 
selves freely  and  safely  in  their  criminal  pas- 
sions and  pursuits;  and  therefore  hate  the 
law  that  forbids  and  threatens  them.  But 
Christians  are  not  held  back  from  sin  against 
their  wills ;  they  are  mortified  to  it.  They 
are  dead  to  sin.  They  have  seen  the  evil  of 
it  in  the  cross.  Is  it  possible  that  a  mothei 
could  ever  love  the  murderer  of  her  child  1 
But  there  is  no  love  like  that  which  the  saved 
sinner  bears  to  the  Saviour.  Can  I  ever  be 
reconciled  to  that  which  made  him  bleed  and 
die  7  Can  I  ever  cherish  that  which  grieve? 
and  dishonours  him  who  loved  me  and  gavp 
himself  for  me? 

"  Furnish  me,  Lord,  with  heavenly  arms 
From  grace's  magazine ; 
And  I'll  proclaim  eternal  war 
With  every  darling  sin." 


174 


MAY  25. 


MAY  25. 


u  Where  the  Spirit  of  the  Lord  is,  there  is 
liberty." — 2  Cor.  iii.  17 

A  freedom  in  duty.  There  are  some  who 
dislike,  the  word  duty,  though  it  is  a  word  by 
no  means  unevangelical ;  for  it  entirely  ex- 
cludes the  idea  of  merit :  as  that  which  is  due 
cannot  be  meritorious.  And  are  persons,  in 
proportion  as  they  are  favoured,  without  obli- 
gations? Do  not  benefits  gender  claims  to 
service  1  "  Know  ye  not,"  says  the  Apostle, 
"  that  ye  are  not  your  own  ?  for  ye  are  bought 
with  a  price ;  wherefore  glorify  God  in  your 
body,  and  in  your  spirit,  which  are  God's." 
David  acknowledges  this ;  "  O  Lord,  truly  I 
am  thy  servant,  thou  hast  loosed  my  bonds :" 
that  is,  thou  hast  loosened  me  to  bind  me — 
loosened  me  from  disease  and  destruction,  to 
bind  me  to  love  and  serve  my  deliverer  and 
benefactor.  Those  who  dislike  the  word 
duty,  it  is  to  be  feared,  dislike  the  thing  itself; 
and  resemble  Ephraim,  who  loved  to  tread 
out  the  corn,  yet  not  to  break  the  clods.  But 
"  the  spiritual"  can  say,  "  his  commandments 
are  not  grievous."  They  consider  religious 
duties  as  privileges,  and  feel  them  such  when 
the  Lord  is  with  them ;  for  "  where  the  Spirit 
of  the  Lord  is,  there  is  liberty."  To  this 
David  refers  when  he  says,  "  Then  shall  I  run 
in  the  way  of  thy  commandments  when  thou 
shalt  enlarge  my  heart."  The  heart  is  en- 
larged for  obedience,  when  it  is  exempted 
from  the  influence  of  carnal  considerations. 
When  Paul  received  his  trying  commission, 
immediately,  says  he,  I  conferred  not  with 
flesh  and  blood.  Flesh  and  blood  are  sad 
counsellors  in  the  work  of  God ;  and  it  is  easy 
to  imagine  what  advice  they  would  have 
given  him.  Some  persons  are  not  at  liberty 
to  pursue  the  way  that  they  should  choose. 
They  feel  restraints  arising  from  their  repu- 
tation, or  connexions,  or  worldly  advantage. 
They  could  easily  decide  whether  the  thing 
was  true  or  right  in  itself;  and  this  should  be 
the  only  question ;  but  before  they  act,  they 
must  know  what  people  will  think  and  say 
of  them.  Whether  they  shall  not  be  charged 
with  hypocrisy  1  or  enthusiasm  1  or  provoke 
an  enemy  ]  or  lose  a  friend  1  or  suffer  in  trade  ? 
Thus  they  are  checked  by  the  fear  of  man, 
which  bringeth  a  snare.  What  snare  1  The 
danger  of  drawing  back,  or  turning  aside,  in- 
stead of  going  forward  and  abounding  in  the 
work  of  the  Lord;  the  danger  of  concealing 
or  denying  their  principles,  and  conforming 
to  the  place  and  company  they  are  in,  instead 
of  confessing  the  Saviour  before  men,  and  de- 
claring themselves  on  the  Lord's  side.  Now 
the  grace  of  God  delivers  us  from  these  pre- 
ventions :  it  sets  us  free  to  follow  the  calls  of 
duty ;  it  induces  us  only  to  ask,  "  Lord,  what 
wilt  thou  have  me  to  do!"  And  what  a 
Dlessed  liberty  does  a  man  then  feel !  Thus 
the  bird  that  rises  high  and  flies  along  is  free 


from  obstruction ;  and  can  move  straight  and 
quick :  while  the  bird  that  keeps  near  the 
ground  must  make  many  a  zigzag  in  his 
course,  to  avoid  trees,  and  houses,  and  towers, 
and  hills.  A  timid  animal  starts  or  creeps 
aside  continually  ;  but  "  the  lion"  keeps  on  in 
his  march,  "  and  turneth  not  away  for  any." 
And  "  the  path  of  life  is  above  to  the  wise." 
And  "  the  righteous  is  bold  as  a  lion."  Con- 
viction is  a  great  source  of  courage,  but  affec- 
tion is  a  greater.  There  is  no  fear  in  love, 
Perfect  love  casteth  out  fear.  Love  is  strong 
as  death :  many  waters  cannot  quench  love, 
neither  can  the  floods  drown  it.  What  then 
will  be  the  effect  of  the  love  of  God  shed 
abroad  in  the  heart  1  "  We  cannot,"  said  Pe- 
ter and  John,  "  but  speak  the  things  which 
we  have  seen  and  heard."  Bunyan  very 
wisely  makes  Mr.  Greatheart  the  conductor 
of  the  pilgrims.  How  would  they  have  been 
let  and  injured  without  him  !  But  where  he 
was,  there  was  liberty. 

The  Christian  is  also  enlarged  for  obedi- 
ence by  deliverance  from  formality.  We 
may  well  talk  of  the  dullness  and  deadness  of 
formality.  The  effect  of  it  in  duty  is  tc 
make  our  souls  like  Pharoah's  chariots  with 
the  wheels  off:  we  drag  on  heavily.  But 
holy  fervour  makes  us  "  like  the  chariots  of 
Amminadib."  Sails  are  useful,  but  what  are 
they  if  there  be  no  breeze?  Nothing  con 
tracts  and  obstructs  like  the  want  of  spiritual- 
ity in  religion.  We  sometimes  complain  of 
darkness ;  and  darkness  confines ;  but  the 
rising  sun  releases  the  prisoners  of  night, 
and  they  go  forth  to  their  work  and  to  their 
labour  till  the  evening.  We. feel  coldness; 
and  coldness  confines.  The  frost  binds  up  the 
stream ;  but  the  melting  causes  it  to  flow. 
The  winter  holds  back  the  powers  of  nature, 
and  keeps  barren  the  fields  and  the  garden; 
but  the  warmth  of  spring  sets  free  the  prin- 
ciples of  vegetation,  and  all  is  life  and  fer- 
tility. Such  a  difference  is  there  in  our  de- 
votional exercises,  whether  retired  or  public ; 
between  our  frames,  when  we  are  left  to  our- 
selves, and  when  the  Spirit  helps  our  infirmi- 
ties :  and  the  preparation  of  the  heart,  and 
the  answer  of  the  tongue,  are  from  the  Lord. 

We  may  add,  that  nothing  more  prepares 
for  and  aids  us  in  the  work  of  obedience  than 
a  discharge  from  the  dread  of  condemnation. 
"  The  blood  of  Christ  purges  the  conscience 
from  dead  works  to  serve  the  living  God." 
By  dead  works  the  Apostle  means  sins,  which 
produce  spiritual  and  deserve  eternal  death. 
The  purging  of  the  conscience  from  these 
does  not  here  refer  to  sanctification,  but  tc 
the  effect  of  justification,  in  freeing  us  from 
a  sense  of  guilt,  and  giving  us  peace  and  joy 
in  God  through  our  Lord  Jesus  Christ,  by 
whom  we  have  received  the  atonement. 
And  this  grace  wherein  we  stand  is  not  only 
the  most  delightful  privilege,  bul  according 
to  the  Apostle  it  is  necessary  to  our  serving 


MAY  26. 


\n> 


God.  For  how  can  we  pursue  our  work  to 
advantage  while  we  are  pressed  down  with  a 
burden  too  heavy  for  us  to  bear!  How  must 
we  be  labouring  in  the  fire,  and  wearying 
ourselves  for  very  vanity,  while  we  are  think- 
ing of  atoning  for  our  lives,  or  going  about  to 
establish  our  own  righteousness]  Believers 
have  nothing  to  do  here — Their  sins  are  expi- 
ated ;  the  righteousness  in  which  they  appear 
before  God  is  provided.  They  therefore  cease 
from  their  legal  and  tormenting  drudgery,  and 
enter  into  rest,  and  are  made  free  indeed — 
and  free  to  attend  entirely  to  their  grateful 
and  pleasant  work  of  pleasing  and  serving 
God  in  the  Spirit  of  his  Son — There  is  no- 
thing servile  in  their  obedience,  and  therefore 
it  is  not  partial  and  constrained ;  but  full,  and 
of  a  ready  mind — They  are  upholden  by  his 
"free  Spirit."  They  are  sons  that  serve 
him :  for  they  have  not  received  the  spirit  of 
bondage  to  fear,  but  the  Spirit  of  adoption, 
whereby  they  cry,  Abba,  Father.  Not  that 
they  indulge  in  a  careless,  presumptuous 
manner  in  dealing  with  God ;  but  they  feel 
their  relation  to  him,  and  knowing  that  God 
is  not  only  pacified  towards  them,  but  that 
they  are  accepted  in  the  Beloved,  and  are 
now  not  only  reconciled  but  infinitely  dear  to 
him,  they  have  boldness  and  access  with  con- 
fidence by  the  faith  of  Jesus ;  and  can  draw 
near  in  full  assurance  of  faith.  They  feel 
their  unworthiness,  but  they  know  they  are 
welcome — welcome  to  approach  his  gates — 
welcome  to  enter  his  house — welcome  to  sit 
down  at  his  table — welcome  to  hang  upon  his 
arm — welcome  to  lean  on  his  bosom — wel- 
come at  all  times  and  in  all  circumstances  to 
6pread  their  wants  and  cares  before  him  with 
a  certainty  of  relief— For  where  the  Spirit 
of  the  Lord  is,  there  is  liberty ! 

While  we  believe  the  importance  of  the 
possession,  and  know  that  if  any  man  have 
not  the  Spirit  of  Christ  he  is  none  of  his ;  let 
us  rejoice  that  our  heavenly  Father  will  give 
nis  Holy  Spirit  to  them  that  ask  him ;  and 
that  he  giveth  more  grace.  Let  us  therefore 
be  enlarged  in  our  desires ;  and  not  only  have 
the  Spirit,  but  be  filled  with  the  Spirit 


MAY  26. 

"  Looking  diligently  lest  any  man  jail  of  the  trace 
of  God."— Heb.  xii.  15. 

We  are  here  admonished  not  to  "  fail  of 
the  grace  of  God."  There  is  a  difference  be- 
tween failinsro/the  grace  of  God,  and  failing 
from  it.  We  are  persuaded  the  Scripture 
gives  no  real  countenance  to  the  doctrine  of 
falling  from  grace?"  The  certainty  of  the 
end  includes  the  necessity  of  the  means;  and 
therefore  we  can,  with  consistency,  make  use 
of  every  warning  and  motive  against  declen- 
sion and  apostasy,  while  yet  we  believe  that 


confident  of  this  very  thing,  that  he  which 

hath  begun  a  good  work  in  us  will  perform  it 

until  the  day  of  Jesus  Christ.     When  the 

angel   had  announced   the  safety  of  all  on 

board,  and  the  apostle  believed  God  that  it 

should  be  as  it  had  been  told  him ;  yet  he 

made  no  scruple  to  say  to  the  Centurion  and 

the  soldiers,  when  the  mariners  were  meanly 

leaving  the  vessel,   "Except  these  abide  in 

the  ship,  ye  cannot  be  saved."     Dr.  Owen,  \fawl  vM* 

no  mean  cntic.^contends  that  the  word  here  I/O  A_~^ 

rendered  to  fail,  signifies  always  to  want,  to 

come  short ;  and  never,  to  fall  from  actual ;  uA*  ^  trt-i 

possession.     We  say,  the  trees  this  year  willt^  (m-.H^a.  i 

fail  of  a  crop:  we  say  to  a  racer,  see  that  you  X*Jl  *: 

fail  not  of  the  prize,  and  to  a  warrior,  see  that  r° 

yuu  fail  not  of  the  victory ;  and  in  all  these  ^  '^  r> 

instances  we  intend  not  the  loss  of  a  thing  jkjAJ  /  <M 

when  obtained,  but  the  not  obtaining  it.    The  V 

meaning  therefore  is,  take  heed  that  you  miss 

not  the  grace  of  God ;  or,  as  it  is  expressed  in 

an  earlier  part  of  the  Epistle,  "  Therefore  fear, 

lest,  a  promise  being  left  you  of  entering  into 

his  rest,  any  of  should  seem  to  come  short  of 

it." 

The  caution  implies  importance,  acquira- 
bleness,  and  danger. 

It  implies  importance — It  is  as  much  as  to 
say,  your  supreme  concern  should  be  to  se- 
cure the  grace  of  God — This  is  the  principal 
thing — 

"Sufficient  in  itself  alone, 
And  needful  were  the  world  our  own." 

Even  the  devil  is  good  authority  here ;  he 
knows  the  worth  of  what  we  neglect  and 
despise ;  all  his  aims  and  devices  are  to  keep 
us  from  seeking  after  it.  The  grace  of  God 
is — The  only  source  of  relief  under  conviction 
of  sin — The  only  principle  of  true  obedience 
— The  only  safeguard  of  prosperity  The 
only  support  under  trouble — The  only  de- 
liverance from  death — The  only  meetness  for 
heaven — the  evidence,  the  earnests,  the  fore- 
tastes, the  beginning  of  eternal  life. 

It  implies  acquirableness.  The  admonition 
would  be  futile  unless  the  grace  of  God  were 
within  our  reach.  It  is  impossible  to  read 
the  Scripture,  and  not  perceive  that  the  ines- 
timable blessing  is  not  only  revealed  to  our 
view,  but  proposed  to  our  hope,  and  pressed 
upon  our  acceptation.  We  are  commanded 
to  be  "  renewed  in  the  spirit  of  our  minds ;" 
and  to  be  "filled  with  the  Spirit:"  but  the 
command,  or  it  would  be  absurd,  involves  the 
possibility  of  the  thing.  Grace  is  laid  up  in 
the  Mediator  for  this  very  purpose.  It 
pleased  the  Father  that  in  him  should  all 
fullness  dwell  for  our  use.  "He  received 
gifts  for  men,  and  even  for  the  rebellious 
also,  that  the  Lord  God  might  dwell  among 
them."  We  have  also  the  promise;  "Ask, 
and  it  shall  be  given  you ;  seek,  and  ye  shall 
find."  The  invitation  also  is  universal: 
"  Whosoever  will,  let  him  take  of  the  water 
of  life  freely."    "  Look  untc  me,  and  be  re 


,  the  righteous  shall  hold  on  his  way,  and  are 


176 


MAY  27. 


saved,  all  the  ends  of  the  earth."  We  can 
appeal  (  »  actual  instances.  How  many  in 
heaven,  how  many  also  on  earth,  who  by  na- 
ture were  all  children  of  wrath,  even  as 
others,  and  in  whom  was  no  good  thing,  are 
now  the  partakers  of  the  grace  of  God  in 
truth !  We  are  encompassed  with  a  great 
cloud  of  witnesses ;  and  each  of  them  testifies 
that  he  is  good  and  ready  to  forgive,  and 

Klenteous  in  mercy  unto  all  that  call  upon 
im. 

— But  it  implies  danger.  Unless  it  was 
possible,  and  very  possible,  that  we  should 
come  short  of  it,  the  Apostle  would  not  have 
expressed  himself  with  such  peculiar  earnest- 
ness— "  Looking" — "  diligently ;"  nor  have 
extended  the  caution  to  all,  whatever  advan- 
tages they  have  in  their  favour — "  Lest  any 
man  fail  of  the  grace  of  God."  You  may  fail 
of  the  grace  of  God — Though  you  were  born 
in  a  Christian  country,  and  were  baptized  in 
your  infancy — Though  you  were  born  of  re- 
ligious parents,  and  had  a  pious  education — 
Though  you  attend  the  means  of  grace,  and 
hear  the  truth  as  it  is  in  Jesus — Though  you 
iiave  a  clear  knowledge  of  the  doctrines  of 
the  Gospel — Though  you  receive  into  your 
conviction  and  belief  the  faith  once  delivered 
to  the  saints — Though  you  have  spiritual 
jfifls,  and  can  talk  well  and  pray  wisely — 
Though  your  passions  are  sometimes  pleas- 
ingly and  awfully  excited — Though  you  have 
undergone  a  great  change  and  reformation  in 
your  character  and  conduct — Though  many 
think  you  have  the  grace  of  God,  and  you  are 
admitted  into  the  church,  and  admired  while 
you  live,  and  extolled  when  you  die,  and  the 
funeral  sermon  and  the  magazine  may  speak  of 
you  as  having  entered  into  the  joy  of  your  Lord 
— Though  you  are  persuaded  yourselves  that 
you  are  possessed  of  it,  and  carry  the  confi- 
dence to  the  very  door  of  heaven,  saying, 
"  Lord,  Lord,  open  unto  us :  we  have  eaten 
and  drunk  in  thy  presence,  and  thou  hast 
taught  in  our  streets — But  he  shall  answer, 
I  know  you  not  whence  ye  are — " 

Of  the  numbers  that  came  out  of  Egypt 
only  two  entered  Canaan;  though  they  did 
all  eat  the  same  spiritual  meat,  and  did  all 
drink  the  same  spiritual  drink. 

Wherefore  let  him  that  thinketh  he  stand- 
eth,  take  heed,  lest  he  fall. 

"  Search  me,  O  God,  and  know  my  heart : 
try  me,  and  know  my  thoughts :  and  see  if 
there  be  any  wicked  way  in  me,  and  lead  me 
n  the  way  everlasting." 


MAY  27. 
"  And  Paul  said,  I  would  to  God,  that  not  only 
thou,  but  also  all  that  hear  me  this  day,  were 
both  almost,  and  altogether  such  as  I  am,  ex- 
cept these  bonds.n — Acts  xxvi.  29. 

"Such  as  I  am."     And  what  was  Paul? 
He  was  an  Apostle.    But  he  does  not  refer  to 


this,  or  wish  that  his  audience,  like  nimself, 
were  called  to  an  extraordinary  mission, 
or  could  speak  with  new  tongues,  and  dis- 
cern spirits,  and  heal  diseases,  and  forevell 
things  to  come.  He  knew  that  official  char 
acter  and  miraculous  endowments  were  not 
things  that  accompany  salvation.  Balaam 
was  a  prophet,  and  Judas  was  an  apostle 
But  Paul  was  a  Christian;  and  to  this  his 
desire  alludes.  For  his  exclamation  is  in  re- 
ply to  the  king's  confession — "  Then  Agrippa 
said  unto  Paul,  Almost  thou  persuadest  me  to 
be  a  Christian" — And  Paul  said,  Would  to 
God  this  was  completely  the  case  with  thy- 
self and  this  whole  assembly — "  Would  to 
God  that  not  only  thou,  but  also  all  that  hear 
me  this  day,  were  not  only  almost,  but  alto- 
gether such  as  I  am,  except  these  bonds." 

Thus  therefore  he  not  only  shows  a  con 
sciousness  of  his  Christianity,  but  the  esti- 
mation in  which  he  held  the  privilege  of  his 
state  as  a  Christian.  There  was  nothing  he 
could  wish  for  others,  by  an  infinite  degree  so 
important  and  so  valuable.  For  if  they  were 
Christians,  he  knew — They  would  be  safe  : 
for  there  is  bo  condemnation  to  them  that  are 
in  Christ  Jesus.  He  knew — They  would  be 
honourable:  the  excellent  of  the  earth,  kings 
and  priests  unto  God,  the  sons  and  daughters 
of  the  Lord  Almighty,  the  charge  of  angels, 
who  are  all  sent  forth  to  minister  unto  them 
that  are  the  heirs  of  salvation.  He  knew— 
They  would  be  happy:  attaining  what  all 
others  seek  in  vain  :  happy  in  hope,  happy  in 
fruition,  happy  in  their  comforts,  happy  in 
their  duties,  happy  in  their  trials.  He  knew 
— They  would  be  useful :  not  only  being 
blessed  in  themselves,  but  proving  blessings 
toothers;  the  best  benefactors  of  the  human 
race,  the  chariots  of  Israel  and  the  horsemen 
thereof,  the  salt  of  the  earth,  the  light  of  the 
world — 

But  see  his  benevolence  as  well  as  wisuom. 
The  spirit  that  is  in  us  lusteth  to  envy.  We 
love  things  to  be  exclusively  our  own.  The 
child  is  pleased  when  no  none  has  a  bauble 
but  himself.  The  female  is  afraid  that  her 
fashion  should  be  known ;  her  mode  would 
lose  half  its  value  should  the  dress  of  another 
be  as  new,  and  pretty,  and  fine  as  her  own — 
So  it  is  with  all  ranks  in  life.  But  grace  had 
dethroned  this  spirit  in  Paul.  See  the  be- 
nevolence of  his  disposition  in  three  things. 
First — The  extent  of  his  wish.  It  reaches  to 
all.  Yet  some  of  his  audience  were  not  only 
heathens  and  Jews,  but  his  bitterest  enemies. 
Secondly,  the  degree  of  it — were  not  only 
almost  but  altogether  such  as  I  am.  It  is  well 
to  see  people  like  the  young  man  in  the  Gos- 
pel, not  far  from  the  kingdom  of  God.  It  ig 
well  to  see  them  hearing  the  word,  convinced, 
reformed.  But  they  may  be  hearers  of  the 
word  and  not  doers ;  convinced  and  not  con- 
verted ;  reformed  and  not  renewed.  It  is  sad 
to  go  far,  and  come  short  at  last — To  l>e  almost 


MAY  28. 


177 


justified  is  to  be  condemned  ;  almost  saved  is 
o  be  lost.  Thirdly,  the  exception — The  chain 
he  then  wore,  and  which  confined  him  to  the 
soldier  as  a  sufferer  or  a  criminal,  would  be 
deemed  painful  or  reproachful,  and  tend  to 
scandalize  Agrippa :  he  therefore  says,  except 
these  bonds.  This  was  a  fine  turn,  and  show- 
ed Paul  to  be  a  man  of  education  and  address. 
But  it  shows  something  more  than  his  elo- 
quence. He  would  not  wish  others  to  be  tried, 
especially  at  first,  as  he  was.  /  would  bear 
willingly  all  my  afflictions,  till  he  for  whom  I 
suffer  is  pleased  to  release  me  :  but  I  do  not 
wish  others  to  endure  them.  Let  them  have 
my  privileges  without  my  persecutions.  Sure- 
ly the  righteous  is  more  excellent  than  his 
neighbour !  What  a  noble  soul  was  here ! 
Little  and  mean  spirits  can  never  rise  to  this. 
If  they  wish  others  to  be  equal  to  themselves, 
they  cannot  wish  others  above  themselves. 
The  Elder  Brother  could  not  bear  the  degree 
of  the  Prodigal's  reception — Thou  never 
gavest  me  a  kid  that  I  might  make  merry 
with  my  friends — Yet  for  him  thou  hast  killed 
the  fatted  calf.  But  angels  rejoice  when  a 
sinner,  by  repentance,  is  brought  into  a  con- 
dition superior  to  their  own.  And  we  know 
the  grace  of  our  Lord  Jesus  Christ,  who,  when 
he  was  rich,  for  our  sakes  became  poor,  that 
we  through  his  poverty  might  be  rich. 

But  when  Paul  says,  "  would  to  God,"  that 
this  was  the  case,  it  is  to  be  considered  as  a 
real  prayer,  and  shows  not  only  his  benevo- 
lence in  wishing  their  conversion,  but  his 
belief  and  acknowledgment  of  Divine  agency 
as  necessary  to  accomplish  it  He  owned  this 
with  regard  to  himself.  It  pleased  God  to  re- 
veal his  Son  in  me.  He  called  me  by  his 
grace.  By  the  grace  of  God  I  am  what  I  am 
— not  I,  but  the  grace  of  God  which  was  with 
me.  He  owned  it  always  with  regard  to 
others.  Read  what  he  says  of  the  Ephesians  : 
"  God,  who  is  rich  in  mercy,  for  his  great  love 
wherewith  he  loved  us,  even  when  we  were 
dead  in  sins,  hath  quickened  us  together  with 
Christ,  (by  grace  ye  are  saved ;)  for  by  grace 
are  ye  saved  through  faith :  and  that  not  of 
yourselves ;  it  is  the  gift  of  God :  not  of  works, 
lest  any  man  should  boast.  For  we  are  his 
workmanship,  created  in  Christ  Jesus  unto 
good  works,  which  God  hath  before  ordained 
that  we  should  walk  in  them."  How  can 
it  be  otherwise  1  If  in  him  we  live  and  move 
and  have  our  being  naturally,  has  the  spirit- 
ual life,  called  the  life  of  God,  any  thing  less 
than  a  divine  source  for  its  origin  and  sup- 
port? Hence  the  promise,  "I  will  sprinkle 
clean  water  upon  them — I  will  put  my  Spirit 
within  them,  and  cause  them  to  walk  in  my 
statutes." 

To  him  therefore  for  this  influence  let  us 
pray,  not  only  for  ourselves,  but  fo^  others — 
for  our  families,  friends,  neighbours,  all  man- 
kind. He  is  the  God  of  all  grace,  and  he  an- 
swers relative  as  well  as  personal  praver.  But 
12 


let  one  thing  be  remembered ;  if  our  prayers 
are  sincere,  it  will  appear  in  oi»-  exertions; 
for  God  uses  means,  and  make?  us  the  in- 
struments of  his  agency.  And  ne  that  con- 
verted a  sinner  from  the  error  of  his  way 
shall  save  a  soul  from  death,  and  shall  hide 
a  multitude  of  sins. 


MAY  28. 


"  /  have  sinned  ;  what  shall  I  do  unto  thee,  O  tfwu 
preserver  of  men  ?" — Job  vii.  20. 

Here  is  a  confession,  and  an  inquiry. 

The  confession  seems  to  have  nothing  very 
discriminating  in  it.  The  manner  in  which 
it  is  used,  and  the  sentiments  from  which  it 
proceeds,  can  alone  therefore  evince  the  state 
of  mind  in  him  who  employs  it  In  true  peni- 
tence the  confession  will  always  be  strictly 
personal.  We  may  often  hear  the  expres- 
sion, "  God  knows  we  are  all  sinners,"  but  the 
meaning  of  the  exclaimers  is  to  bring  in  others 
for  a  share,  rather  than  to  condemn  them- 
selves ;  and  the  universality  of  transgression 
is  owned  to  extenuate  the  individuality.  But 
says  the  real  penitent,  "  Behold,  /  am  vile, 
what  shall  /  answer  1"  "  My  sin  is  ever  be- 
fore me."  And  he  confesses  not  only  the  fact 
of  his  sin,  but  the  fault,  the  guilt,  the  desert — 
"  I  am  not  worthy  to  be  called  thy  son." 
"  Against  thee,  thee  only,  have  I  sinned,  and 
done  this  evil  in  thy  sight :  that  thou  might- 
est  be  justified  when  tbou  speakest,  and  be 
clear  when  thou  judgest"  And  while  he  is 
candid  towards  others,  because  he  knows  not 
the  extenuations  which  attach  to  their  offences, 
he  will  be  severe  towards  himself,  for  he  is 
conscious  of  the  aggravations  of  his  own  ini- 
quities. And  as  sin  is  the  transgression  of 
the  law,  and  the  law  is  spiritual,  extending 
to  the  state  of  his  heart,  and  requiring  his 
principles  and  motives  to  be  good  as  well  as 
his  actions,  and  condemning  omissions  of  duty 
as  well  as  positive  crimes,  with  his  growing 
knowledge,  his  sins  enormously  multiply  in 
number,  and  he  only  speaks  the  words  of  truth 
and  soberness  when  he  says,  "  Mine  iniquities 
have  taken  hold  upon  me,  so  that  I  am  not 
able  to  look  up ;  they  are  more  than  the  hairs 
of  mine  head :  therefore  my  heart  faileth 
me."  True  confession  is  also  always  accom 
panied  with  a  broken  heart  and  a  contrite 
spirit.  Some  speak  of  their  sins,  if  not  with 
pleasure,  yet  with  a  kind  of  indifference. 
But  Ephraim  bemoaned  himself.  The  publi 
can  smote  upon  his  breast.  When  Pete, 
thought  on  his  fall  he  wept  bitterly.  Of  course 
there  is  also  a  disposition  to  sacrifice  the  evi 
deplored.  Pharaoh  and  Saul  more  than  once 
said,  "  I  have  sinned,"  yet  went  on  still  in 
their  trespass.  But  he  that  confesseth  and  for- 
saketh  his  sin,  shall  find  mercy.  He  there- 
fore will  say,  with  Ephraim,  "What  have  I 
any  more  to  do  with  idols  1"    Lfe  will  even 


178 


MAY  29. 


pluck  out  a  right  eye,  and  cut  off  a  right  hand, 
and  cast  it  from  him.  Thus  it  was  with  the 
Ephesian  converts.  "  Many  that  believed 
came,  and  confessed,  and  showed  their  deeds. 
Many  of  them  also  which  used  curious  arts 
brought  their  books  together,  and  burned 
them  before  all  men :  and  they  counted  the 
price  of  them,  and  found  it  fifty  thousand 
pieces  of  silver."  What  a  sum  to  lose ! 
Many  would  have  sold  these  books ;  but  these 
persons  said,  Though  they  have  poisoned  us 
they  shall  not  infect  others,  and  threw  into  the 
flarftes  what  might  have  yielded  them  near 
two  thousand  pounds.  This  was  bringing 
forth  fruit  meet  for  repentance.  A  man,  too, 
when  divinely  wrought  upon,  will  in  his  con- 
fession acknowledge  evils  of  which  natural 
conscience  never  accuses  us,  such  as  spiritual 
pride  self-righteousness,  and  the  neglect  and 
contempt  of  the  provision  made  for  the  recovery 
of  sinners,  by  which  we  frustrate  the  grace 
of  God,  and  make  Jesus  Christ  to  be  dead  in 
vain.  When  therefore  the  Saviour  says,  the 
Spirit  shall  convince  of  sin,  he  adds,  because 
they  believe  not  on  me.  And  no  guilt  will 
affect  such  a  soul  like  this.  And  till  we  are 
led  to  the  evil  heart  of  unbelief,  we  overlook 
the  root  and  the  spring  of  our  ruin,  and  stop 
only  at  the  branches  and  the  streams. 

But  here  is  also  an  inquiry — I  have  sinned ; 
what  shall  I  do  unto  thee,  O  thou  preserver 
of  men  ?  It  seems  not  at  first  view  very  in- 
telligible. It  may  be  taken  two  ways,  re- 
quiring very  different  answers.  First,  What 
shall  I  do  unto  thee  in  a  way  of  satisfaction 
or  reparation  for  the  wrong  I  have  committed  ; 
so  as  to  prevent  the  consequences  of  my  guilt, 
and  stop  thy  proceedings  against  me  ?  This 
will  be  the  immediate  concern  of  the  awaken- 
ed sinner,  and  he  will  be  able  to  give  no  sleep 
to  his  eyes,  or  slumber  to  his  eyelids^till  he 
finds  a  solution  in  his  favour.  Hence  Micah 
represents  such  a  man  as  asking,  "  Where- 
with shall  I  come  before  the  Lord,  and  bow 
myself  before  the  high  God  ?  shall  I  come  be- 
fore him  with  burnt-offerings,  with  calves  of  a 
year  old  ?  Will  the  Lord  be  pleased  with 
thousands  of  rams,  or  with  ten  thousands  of 
rivers  of  oil?  shall  I  give  my  firstborn  for  my 
transgression,  the  fruit  of  my  body  for  the  sin 
of  my  soul?"  In  reply  to  this,  it  must  be  said, 
we  can  do  nothing,  offer  nothing.  The  very 
attempt  would  be  adding  insult  to  injury. 
But  cannot  we  repair  the  evil  by  future  good 
works  and  obedience  ?  In  the  first  place,  we 
can  only  obey  in  the  strength  of  God,  and  not 
in  our  own.  Secondly,  all  the  obedience  we 
can  render  is  always  due  to  God,  and  there- 
fore can  never  be  meritorious  in  expia  ion  of 
our  offences  :  the  payment  of  things  present 
will  not  wipe  off  the  old  score.  To  which  also 
we  may  add,  that  our  obedience  wiU  be  in- 
complete, and  therefore  instead  of  recompens- 
ing God  any  thing  will  fall  short  of  his  glory, 
and  require  pardon  for  it  defects.    The  man 


soon  sees  this,  and  feels  that  he  can  make  no 
atonement  himself,  and  that  the  redemption  ol 
his  soul  must  cease  for  ever,  if  it  depends  on 
any  ransom  he  can  furnish.  And  thus  he 
would  lie  down  in  absolute  despair,  but  foi 
the  light  of  the  Gospel,  which  breaks  in  and 
shows  him  what  in  this  case  he  can  do.  It  it 
not  to  go  about  to  establish  his  own  righteous- 
ness, but  to  submit  himself  to  the  righteous 
ness  which  is  of  God.  It  is  not  to  toil,  buf 
believe — "  To  him  that  worketh  not,  but  be- 
lieveth  on  him  that  justifieth  the  ungodly,  his 
faith  is  counted  for  righteousness."  His  only 
course  therefore  is  to  appeal ;  to  take  with 
him  in  the  hand  of  faith  the  Surety  of  the 
new  covenant,  and  to  say,  "  Look  upon  the 
face  of  thine  Anointed."  "  Let  thy  hand  be 
upon  the  man  of  the  right  hand,  upon  the  son 
of  man  whom  thou  madest  strong  for  thyself. 
So  will  not  we  go  back  from  thee :  quicken 
us,  and  we  will  call  upon  thy  name."  Nothing 
else  will  avail ;  nothing  else  is  necessary ;  but 
coming  in  his  name,  pleading  his  sacrifice, 
you  will  be  accepted  in  the  Beloved  as  if  you 
had  never  sinned,  and  God  will  rejoice  over 
you  with  joy. 

Then,  secondly,  you  will  ask,  what  shall  1 
do  unto  thee  in  a  way  of  duty  and  thankful- 
ness? And  the  inquiry  thus  made  is  not  only 
allowable  but  commendable,  and  as  to  the 
feelings  of  the  pardoned  sinner  unavoidable. 
Though  he  has  nothing  to  do  unto  God  in 
putting  away  sin,  or  bringing  in  a  justifying 
righteousness,  he  is  infinitely  indebted  to  his 
goodness.  He  cannot  discharge  his  obliga- 
tions ;  but  he  feels  them,  and  therefore  must 
ask,  "  What  shall  I  render  to  the  Lord  for 
all  his  benefits  towards  me  ?"  What  service 
shall  I  present  him,  not  as  a  peace-offering 
but  as  a  thank-offering  ?  How  shall  I  obey 
him,  not  as  a  slave,  but  a  son  ?  not  as  a  mer- 
cenary, but  as  one  who  is  blessed  with  all 
spiritual  blessings  in  heavenly  places  in 
Christ  1  To  him  none  of  God's  command- 
ments are  grievous.  What  he  has  to  do  all 
the  days  of  his  life  is  to  love  his  benefactor, 
to  fear  to  offend  him,  to  pray  that  the  words 
of  his  mouth  and  the  meditation  of  his  heart 
may  be  acceptable  in  his  sight ;  it  is,  by  the 
mercies  of  God  to  present  his  body  a  living 
sacrifice,  holy  and  acceptable ;  and  by  him 
only  to  make  mention  of  his  name. 


MAY  29. 

"  Because  ye  are  sons;  God  lurth  sent  forth  thi 
Spirit  of  his  Son  into  your  hearts." — Gal.  iv.  6. 

We  have  heard  of  benefactors ;  and  we 
have  seen  a  happy  few  who  seem  to  value 
their  wealth  only  as  the  resource  of  kindness 
and  mercy ;  and  who  make  it  the  business  of 
their  lives  to  do  good.  But  God  is  love ;  and 
all  benevolence  vanishes  from  a  comparison 


MAY  29. 


179 


with  the  excefcding  riches  of  his  grace  in  his 
kindness  towards  us.  None  ever  relieved 
such  numbers,  succoured  so  freely,  or  gave  so 
richly.  What  are  the  greatest  favours  con- 
ferred by  human  generosity  ?  Survey  the 
gifts  of  God.  Consider  only  two  of  them — 
The  Son  of  his  love,  and  the  Spirit  of  his  Son 
-The  one  given  for  us ;  the  other  to  us — 
The  one  peculiarly  the  promise  of  the  Old 
Testament ;  the  other  of  the  New.  Each  of 
these  is  equally  necessary  in  the  process  of 
our  recovery.  The  Christian  alike  values 
bc*h  :  and  of  both  the  Apostle  here  speaks : 
"  When  the  fullness  of  the  time  was  come, 
God  sent  forth  his  Son,  made  of  a  woman, 
made  under  the  law,  to  redeem  them  that 
were  under  the  law,  that  we  might  receive 
the  adoption  of  sons.  And  "  because  ye  are 
sons,  God  hath  sent  forth  the  Spirit  of  his  Son 
into  your  hearts."  Let  us  attend  to  the  lat- 
ter of  these. 

Who  are  the  recipients  1  "  Sons" — a  name 
often  given  to  the  people  of  God  in  the  Scrip- 
tures. They  are  subjects,  and  he  is  their 
Sovereign,  and  they  owe  him  obedience ; 
they  are  servants,  and  he  is  their  master,  and 
they  owe  him  attendance — But  these  relations 
do  not  go  far  enough :  they  are  not  sufficiently 
affectionate,  and  near,  and  privileged,  to  ex- 
press the  state  of  Christians.  Behold  what 
manner  of  love  the  Father  hath  bestowed  up- 
on them — They  are  called  the  sons  of  God. 
And  now  are  they  the  sons  of  God.  And  they 
are  so,  not  only  or  principally  because  they 
are  the  creatures  of  his  power,  but  the  par- 
takers of  his  grace.  And  two  ways  the  title 
is  applied  to  them  exclusively:  adoption,  and 
regeneration.  For  they  are  not  only  taken 
into  the  household  of  faith,  but  they  are  new 
born,  born  again,  born  of  God.  Among  men 
these  sources  of  filiation  are  never  united. 
A  man  does  not  adopt  those  who  are  begot- 
ten of  him.  And  when  he  admits  the  off- 
spring of  others  into  family  relation,  and  gives 
them  his  name,  he  cannot  convey  to  them 
his  qualities.  He  may  be  generous,  and  they 
may  be  selfish ;  he  may  be  meek,  and  they 
may  be  severe.  He  may  indeed  instruct  and 
admonish  them,  and  exemplify  his  requisi- 
tions in  his  own  life :  but  this  is  all.  But  God 
not  only  changes  our  state,  but  our  nature. 
He  works  in  us  to  will  and  to  do  of  his  good 
pleasure — He  speaks ;  he  acts  like  himself— 
"  Behold,  I  create  all  things  new." 

What  is  the  blessing?  "  The.  Spirit  of  his 
Son."  There  are  several  other  places  in 
which  the  Spirit  is  held  forth  by  this  relation 
to  Christ  But  wherefore  ]  Peter,  speaking 
.  of  the  prophets,  says,  "  the  Spirit  of  Christ 
which  was  in  them,  testified  beforehand  the 
sufferings  of  Christ  and  the  glory  that  shoukl 
follow" — Tt  was  employed  in  bearing  witness 
to  him  from  the  beginning.  Our  Saviour 
also  said,  "  He  shall  glorify  me :  for  he  shall 


receive  of  mine,  and  shall  show  it  unto  you.' 
He  also  personally  possessed  this  Spirit,  and 
was  always  actuated  by  it  "  And  the  Spirit 
of  the  Lord  shall  rest  upon  him,  the  spirit  of 
wisdom  and  understanding,  the  spirit  of  coun- 
sel and  might,  the  spirit  of  knowledge  and 
of  the  fear  of  the  Lord.  But  the  principal 
reason  of  the  name  is,  that  he  procured  this 
Spirit  for  us  by  his  sufferings  and  death  ;  the 
whole  dispensation  of  it  was  lodged  in  his 
hands ;  and  from  his  fullness  all  we  receive, 
and  grace  for  grace.  Therefore  he  said  to  his 
disciples,  "If  I  depart,  I  will  send  him 
unto  you."  "  I  will  send  you  another  Com- 
forter, that  he  may  abide  with  you  for  ever." 
And  Peter  reports  the  accomplishment  in  a 
most  signal  instance :  "  Therefore,  being  by 
the  right  hand  of  God  exalted,  and  having  re- 
ceived of  the  Father  the  promise  of  the  Holy 
Ghost, .-«.  -ath  shed  forth  this,  which  ye  now 
see  and  hear."  It  is  therefore  derived  from 
him  to  us —  We  have  an  unction  from  tb<? 
Holy  One." 

Where  does  it  reside?  "  Because  'we  are 
sons,  he  hath  sent  forth  the  Spirit  of  his  Son 
into  our  hearts."  Here  God  begins ;  "  he 
shines  in  our  hearts,  to  give  us  the  light  of 
the  knowledge  of  his  glory  in  the  face  of 
Jesus  Christ"  Here  he  places  the  riches  of 
his  grace,  and  "  a  good  man  out  of  the  good 
treasure  of  his  heart  bringeth  forth  good 
things;  for  out  of  the  abundance  of  the  heart 
the  mouth  speaketh.  The  Lord  looketh  at 
the  heart  If  this  be  for  him,  every  thing  else 
will  follow ;  but  all  is  nothing  without  this. 
What  is  practice  without  principle,  but  a  tree 
without  a  root,  or  a  stream  without  a  spring ! 
But  when  the  divine  laws  are  put  into  our 
minds,  and  written  in  our  hearts,  our  obedi- 
ence is  not  only  rendered  certain,  but  natural 
and  delightful.  God  of  all  grace !  fulfil  thy 
covenant  engagement  in  my  happy  experi- 
ence— "  And  I  will  put  my  Spirit  within  you, 
and  cause  you  to  walk  in  my  statutes,  and  ye 
shall  keep  my  judgments,  and  do  them." 
And  may  I  "  be  filled  with  the  Spirit" 

We  see  from  the  whole  the  oneness  there 
is  between  Christ  and  his  people.  They  are 
predestinated  to  be  conformed  to  his  image, 
that  he  might  be  the  first-born  among  many 
brethren.  In  all  things  indeed  he  has  the 
pre-eminence.  He  is  the  Son  of  God  in  an 
unrivalled  sense;  but  they  also  are  sons.  He 
had  indeed  the  Spirit  without  measure ;  but 
they  have  it  in  desrree ;  for  if  any  man  have 
not  the  Spirit  of  Christ,  he  is  none  of  his — 
and  it  is  the  same  Spirit  that  resides  in  both 
— "  Because  ye  are  sons,  God  hath  sent  forth 
the  Spirit  of  his  Son  into  your  hearts."  This 
conformity  extends  to  their  future  condition 
as  well  as  their  present  character.  "  When 
he  who  is  their  life  shall  appear,  they  also 
shall  appear  with  him  in  glety."  As  they 
now  "  bear  the  image  of  th?  heavenly,"  S 


180 


MAY  3U 


naving  in  them  the  mina  that  was  in  him,  so 
they  will  hereafter  corporeally  resemble  him  ; 
for  "  he  shall  change  their  vile  body,  that  it 
may  be  fashioned  like  unto  his  own  glorious 
body" — "  It  doth  not  yet  appear  what  we  shall 
be ;  but  this  we  know,  that  when  we  shall 
appear,  we  shall  be  like  him,  for  we  shall  see 
Iip  i  as  he  is." 


MAY  30. 

u  Crying,  Abba,  Father."— Gal.  iv.  6. 

Such  is  the  effect  of  the  divine  communi- 
cation here  spoken  of — "  Because  ye  are  sons, 
God  hath  sent  forth  the  Spirit  of  his  Son  into 
your  hearts,  crying,  Abba,  Father."  Every 
thing  depends  upon  our  possessing  this  Spirit ; 
for  "  if  any  man  have  not  the  Spirit  of  Christ, 
he  is  none  of  his ;"  But  "  as  many  as  are  led 
by  the  Spirit  of  God,  they  are  the  sons  of  God, 
and  if  children  then  heirs."  Hence  it  is 
also  called  "the  earnest  of  our  inheritance." 

We  should  therefore  be  anxious  to  ascer- 
tain whether  we  have  received  the  all- 
important  benefit.  And  it  is  possible  to  de- 
termine this.  For  whenever  the  Spirit  of 
Christ  takes  possession  of  the  heart,  its  resi- 
dence will  be  evinced — It  will  operate  there. 
It  finds  us  indeed  in  darkness,  but  it  opens 
the  eyes  of  our  understanding,  and  makes  us 
light  in  the  Lord.  It  finds  us  earthly-minded 
and  cleaving  to  the  dust,  but  it  induces  us  to 
seek  those  things  that  are  above.  The  pre- 
tensions of  a  man  therefore  are  vain  unless 
he  be  made  to  difFer  from  what  he  once  was. 
The  influence  of  the  Spirit  is  compared  to 
leaven  in  the  meal,  and  leaven  will  work ;  to 
fire,  and  fire  will  burn;  to  water,  and  the 
spring  will  flow  out  in  streams — If,  says  the 
Apostle,  "  God  hath  sent  forth  the  Spirit  of 
his  Son  into  your  hearts,"  it  is  not  inactive  or 
silent  there,  but — crying,  Abba,  Father. 
Let  us  observe  the  exercise,  and  the  influence 
that  produces  it 

The  exercise  intended  is  prayer ;  but  the 
representation  is  peculiar.  It  is  not  said  what 
they  will  pray  for ;  indeed  it  would  be  endless 
to  specify  their  wants  and  desires;  and  "for 
all  these  things,"  says  God, "  will  I  be  inquired 
of  by  tho  house  of  Israel  to  do  it  for  them." 
But  we  are  told  how  they  pray — Crying, 
Abba,  Father.  Does  not  this  intimate  the 
simplicity  of  their  prayer  ?  "  Because,"  says 
Solomon,  "God  is  in  heaven,  and  thou  upon 
the  earth,  therefore  let  thy  words  be  few;" 
and  how  brief  and  free  from  every  thing 
studied  and  artificial  are  the  prayers  recorded 
in  the  Scriptures,  and  which  were  offered  by 
persons  under  the  most  powerful  and  favoura- 
ule  impressions !  "  Heal  my  soul,  for  I  have 
sinned  against  thee."  "  Lord,  save,  I  perish." 
"  God  be  merciful  to  me  a  sinner."    "  Ijord, 


what  wilt  thou  have  me  to  do  1" — Such  is  the 
language  of  feeling — So  it  is  when  the  hear* 


Does  it  not  intimate  the  confidence  with 
which  they  pray  ?  Among  the  Persians  there 
was  a  law  that  whosoever  presented  himself 
before  the  king,  unless  he  was  first  called  to 
go  in,  should  be  put  to  death.  We  have  no 
such  prohibition.  The  golden  sceptre  to  us  is 
always  stretched  forth.  We  have  a  general, 
a  universal  invitation  to  draw  near  at  all 
times,  and  in  all  circumstances,  in  every 
thing  by  prayer  and  supplication  to  make 
known  our  requests  unto  God:  and  are  au- 
thorized to  address  him  not  as  the  Infinite, 
the  Eternal,  the  Almighty,  the  first  cause 
and  the  last  end  of  all  things ;  but  as  our 
Father,  though  he  is  in  heaven.  It  is  not  the 
spirit  of  bondage  to  fear,  but  the  Spirit  of 
adoption,  whereby  they  cry,  Abba,  Father. 
It  is  not  the  address  of  a  criminal  to  a  judge ; 
nor  of  a  slave  to  a  master :  but  of  a  child  to  a 
Father,  to  whom  he  is  most  intimately  related, 
and  who  feels  in  him  the  claims  of  nature  and 
affection.  "  I  write  unto  you,  little  children," 
says  John,  "  becaus?  ye  have  known  the 
Father."  Who  is  a  child  so  likely  to  know 
as  his  father?  What  is  the  first  name  he  ut- 
ters but  "my  father,  or  my  mother?"  To 
whom  is  he  so  likely  to  flee  in  every  danger? 
On  whom  in  every  distress  will  he  call  so 
freely  for  relief?  He  relies  upon  his  care ;  he 
expects  that  he  will  teach  him,  and  defend 
him,  and  provide  for  him — And  will  not  God 
who  stands  in  this  endearing  relation  exem- 
plify it  ?  And  fulfil  it  perfectly  and  divinely  ? 
Let  this  therefore  encourage  and  embolden 
us  in  our  approaches  to  him. 

Does  it  not  also  imply  earnestness?  The 
word  "  crying"  would  express  this  alone,  but 
here  is  added  to  it  the  reduplication,  "  Father, 
Father!"  This  surely  marks  eagerness  and 
fervency.  The  importance  of  such  importu- 
nity our  Saviour  illustrates  in  the  manner  of 
him  who  spake  as  never  man  spake — "  Wh'cb 
of  you  shall  have  a  friend,  and  shall  go  unto 
him  at  midnight,  and  say  unto  him,  Friend, 
lend  me  three  loaves;  for  a  friend  of  mine  in 
his  journey  is  come  to  me,  and  I  have  nothing 
to  set  before  him?  And  he  from  within  shall 
answer  and  say,  Trouble  me  not :  the  door  is 
now  shut,  and  my  children  are  with  me  in 
bed ;  I  cannot  rise  and  give  thee.  I  say  untc 
you,  Though  he  will  not  rise  and  give  him, 
because  he  is  his  friend,  yet  because  of  his 
importunity  he  will  rise  and  give  him  as 
many  as  he  needeth.  And  I  say  unto  you. 
Ask,  and  it  shall  be  given  you ;  seek,  and  ye 
shall  find ;  knock,  and  it  shall  be  opened  unto 
you."  He  himself  also  was  an  example  of  this. 
"  In  the  days  of  his  flesh  with  strong  cryings 
and  tears  he  made  supplications  to  him  who 
was  able  to  save  him  from  death :"  and  the 
true  condition,  exigences,  and  dangers  of  his 


MAY  31. 


1-1 


followers  when  realized  and  felt  will  urge 
them  to  pray  in  the  same  manner. 

But  does  not  this  indicate  the  accordance 
of  their  prayers  ?  Whatever  distinctions  pre- 
vail among  them,  the  Lord  gives  them  one 
aeart  and  one  way.  They  all  kneel  before 
the  same  mercy-seat ;  and  address  the  same 
God.  the  God  of  all  grace.  "  Abba"  signifies 
father ;  but  the  word  is  Syriac ;  and  this  was, 
when  Paul  wrote,  the  common  language  of 
the  Jews.  The  word  rendered  father  is 
Greek  in  the  original.  And  thus  we  see  that 
the  same  Spirit  would  actuate  the  inhabit- 
ants of  every  country;  Jews  and  Gentiles 
would  appropriate  the  same  relation.  "  Is  he 
the  God  of  the  Jews  only  1  is  he  not  also  of 
the  Gentiles?  Yes,  of  the  Gentiles  also." 
"  For  the  Scripture  saith,  Whosoever  believ- 
eth  on  him  shall  not  be  ashamed.  For  there 
is  no  difference  between  the  Jew  and  the 
Greek :  for  the  same  Lord  over  all  is  rich 
unto  all  that  call  upon  him."  What  father, 
is,  in  China,  in  Tartary,  or  among  the  Esqui- 
maux, we  know  not :  but  he  who  made  them, 
and  gave  his  Son  to  die  for  them,  understands 
all  their  dialects;  and  the  hour  is  coming 
when  "  the  Lord  shall  be  king  over  all  the 
earth :  in  that  day  shall  there  be  one  Lord, 
and  his  name  one." 

But  we  here  see  the  source  of  all  this — It 
is  the  Spirit  of  God's  Son  in  our  hearts  that 
"  cries,  Abba,  Father."  It  is  therefore  called 
"tha  Spirit  of  grace  and  of  supplication." 
And  we  are  said  to  "  pray  in  the  Holy  Ghost" 
It  is  he  that  shows  us  our  state,  and  causes 
us  to  hunger  and  thirst  after  righteousness. 
"  Likewise  the  Spirit  also  helpeth  our  infirm- 
ities :  for  we  know  not  what  we  should  pray 
lor  as  we  ought:  but  the  Spirit  itself  maketh 
intercession  for  us  with  groanings  which  can- 
not be  uttered."  He  enables  us  to  believe  on 
the  Mediator,  and  thus  gives  us  boldness  and 
access  with  confidence  by  the  faith  of  him. 
He  makes  us  spiritually-minded,  and  renders 
prayer  our  privilege;  and  we  feel  that  it  is 
good  for  us  to  draw  near  to  God.  Hence  we 
are  constant  in  the  performance  of  it :  for  if 
we  delight  ourselves  in  the  Almighty,  we 
shall  always  call  upon  God. 

A  weighty  inference  is  derivable  from 
hence.  We  cannot  say  too  much  in  recom- 
mendation of  prayer  with  regard  to  our  trials, 
duties,  and  improvements.  Prayer  is  the  life 
of  religion — But  what  is  the  life  of  prayer? 
"  The  Spirit  of  life  in  Christ  Jesus."  Where- 
fore, first,  let  us  not  grieve  the  Holy  Spirit, 
and  cause  him  to  withdraw  or  suspend  his  in- 
fluences. And,  secondly,  let  us  pray  for  the 
Spirit,  that  we  may  pray  with  it  If  there  be 
any  inconsistency  in  this,  our  Saviour  has 
sanctioned  it :  "  If  ye  then,  being  evil,  know 
how  to  give  good  girts  unto  your  children : 
how  much  more  shall  your  heavenly  Father 
give  the  Holy  Spirit  to  them  that  ask  him  ?" 


MAY  31. 

"  That  by  two  immutable  things,  i:~.  which  it  was 
impossible  for  God  to  lie,  we  might  have  a 
strong  consolation,  who  have  Jled  for  refuge  to 
lay  hold  upon  the  hope  set  before  us." — Heb.  vi. 

ia 

One  of  these  two  things  was  his  promise, 
the  other  was  his  oath.  The  Apostle  ac- 
knowledges that  both  of  them  were  immuta- 
ble. Why  then  was  the  latter  added  to  the 
former?  Not  to  constitute,  but  to  show  the 
immutability  of  his  counsel.  It  was  not  to 
bind  himself;  but  it  was  for  our  sakes,  that 
in  the  condescension  of  his  kindness  he  might 
remove  from  our  minds  all  suspicion  of  his 
veracity,  by  adopting  the  last  mode  of  appeal 
among  men ;  "  For  veriiy  men  swear  by  the 
greater,  and  an  oath  for  confirmation  is  to 
them  an  end  of  all  strife" — God  therefore 
swears,  and  because  he  could  swear  by  no 
greater,  he  swears  by  himself — "As  I  live, 
saith  the  Lord,  I  have  no  pleasure  in  the 
death  of  him  that  dieth" — Their  sins  and 
their  iniquities  will  I  remember  no  more" — 
"  I  will  never  leave  thee  nor  forsake  thee — 
as  sure  as  I  am  God."  Four  things  result 
from  hence. 

We  First  see  how  hard  it  is  to  comfort  the 
conscience,  and  to  inspire  us  with  "  a  strong 
consolation,"  not  only  while  we  are  fleeing 
for  refuge  to  lay  hold  on  the  hope  set  before 
us,  but  even  after  we  have  fled.  We  have 
a  controversy  with  God,  and  we  know  that 
he  has  much  ground  against  us ;  and  a  con- 
sciousness of  guilt  makes  us  timid  and  sus- 
picious. Under  a  sense  of  our  unworthiness, 
the  very  greatness  of  the  blessing  will  aston- 
ish us  into  incredulity :  "  It  is  too  good  to  be 
true,  at  least  with  regard  to  such  a  wretch  as 
I  am."  Men  are  frail  and  false,  and  we  our- 
selves are  weak  and  changeable ;  and  in 
judging  of  him  insensibly  transfer  something 
of  this  to  God,  if  we  do  not  think  him  alto- 
gether such  an  one  as  ourselves.  How  natu- 
ral and  justifiable  it  seems  to  give  up  persons 
after  numberless  provocations  of  ingratitude 
and  vileness!  Dark  providences  apparently 
oppose  the  promises :  deep  and  lengthened 
afflictions  depress  and  weaken  the  mind, 
and  betray  us  to  think  that  God  has 
forgotten  to  be  gracious.  The  blessing  we 
so  much  desire  seems  to  recede  as  we  ad- 
vance after  it;  and  hope  deferred  maketh 
the  heart  sick.  We  look  at  our  work  and 
our  danger;  and  yet  feel  more  of  our  igno- 
rance and  weakness.  Experience  can  not 
only  attest  all  this,  but  also  add  much  to  the 
representation.  But  here  is  enough  to  de- 
press and  intimidate — and  we  may  be  assured 
that  God  does  nothing  in  vain — but  he  who 
knows  what  is  in  man,  judged  it  necessary, 
not  only  to  speak,  but  to  swear :  "  that  by  two 


162 


JUNE  1. 


Immutable  things"  he   might  comfort    and 
establish  our  hearts. 

We  see,  Secondly,  How  concerned  he  is 
tor  the  consolation  of  his  people.  He  takes 
pleasure  in  the  prosperity  of  his  servants; 
and  they  never  appear  to  such  advantage  as 
when  they  walk  in  the  light  of  his  counte- 
nance, rejoice  in  his  name  all  the  day,  and  in 
his  righteousness  are  exalted.  It  is  then  they 
do  honour  to  their  religion,  and  commend  the 
ways  of  godliness  to  others — "  Here  are  peo- 
ple who  are  happy  in  this  vale  of  tears.  What 
we  seek  after  constantly,  and  never  come  in 
sight  of,  they  have  found.  Their  hearts  are 
at  rest.  How  goodly  are  thy  tents,  O  Jacob, 
and  thy  tabernacles,  O  Israel !  Let  me  die 
the  death  of  the  righteous,  and  let  my  last 
end  be  like  his."  The  joy  of  the  Lord  is 
not  only  their  ornament,  but  their  strength. 
It  enlivens  them  in  duty :  they  never  run  in 
the  way  of  his  commandments  so  freely  as 
when  God  has  enlarged  their  hearts.  It  em- 
boldens them  in  their  profession — It  raises 
them  above  the  fear  of  man — It  weans  them 
from  the  world — It  bears  them  up  under  the 
trials  of  life — It  raises  them  above  the  fear 
of  death.  He  therefore  that  is  infinitely  con- 
cerned for  their  welfare,  and  knows  perfectly 
wherein  it  consists,  would  have  them  not 
only  safe,  but  tranquil;  not  only  holy,  but 
joyful ;  not  only  walking  in  the  fear  of  the 
Lord,  but  in  the  comforts  of  the  Holy  Ghost ; 
not  only  possessing  real,  but  "  strong  conso- 
lation." 

We  Thirdly  perceive,  What  a  foundation 
is  laid  for  the  effectual  solace  of  the  subjects 
of  divine  grace.  What  more  could  God  have 
done  than  he  has  done  to  meet  their  infirmi- 
ties, and  disperse  all  their  discouragements'? 
— We  have  not  only  his  word  but  his  oath. 
Surely  he  has  not  only  given  them  "  a  good 
hope  through  grace,"  but  provided  amply  for 
"  the  full  assurance  of  hope  unto  the  end." 
Surely  confidence  becomes  them  as  well  as 
self-abasement.  Surely  they  ought  to  attain 
a  certainty  of  mind,  and  to  be  filled  with  all 
joy  and  peace  in  believing.  And  why  are 
they  not  decided!  Why  do  they  yet  walk 
mournfully  before  the  Lord  1 

"  Whence  then  should  doubts  and  fears  arise  ? 
Why  trickling  sorrows  drown  our  eyes? 
Slowly,  alas!  our  mind  receives 
The  comforts  that  our  Maker  gives." 

Lastly,  we  learn  the  perverseness  and  vile- 
ness  of  unbelief.  There  is  nothing  of  which 
men  are  more  tenacious  than  their  reputation 
for  truth.  The  least  imputation  thrown  upon 
their  veracity,  rouses  them  to  demand  satis- 
faction for  the  unpardonable  offence — though 
it  has  only  regarded  their  mere  word,  and  not 
the  added  solemnity  and  sanction  of  an  oath. 
What  has  God,  who  is  conscious  that  he  is 
faithfulness  itself,— what  has  he  to  bear  with 
from  us!  Unbelief  not  only  contradicts  him; 
not  only  gives  him  the  lie,  but  accuses  him 


of  perjury — "  I  no  more  depend  tpon  thy 
oath  than  upon  thy  word" — And  yet  the  thun 
der  stays ! 

What  do  we  in  our  retirement !  To  how 
little  purpose  do  we  humble  ourselves,  before 
God,  unless  we  principally  grieve  over  our 
slowness  of  heart  to  believe!  Every  thing 
else  will  be  hacking  at  the  boughs  with  a 
feather — We  must  "  lay  the  axe  to  the  root 
of  the  tree" — an  "  evil  heart  of  unbelief  in 
departing  from  the  living  God."  "Lord,  I 
believe — help  thou  mine  unbelief." 


JUNE  1. 


"  Be  thou  my  strong  habitation,  whereunto  l  may 
continually  resort." — Psalm  lxxi.  3. 

On  what  particular  occasion  this  psalm  was 
composed  it.  would  not  be  easy  to  determine. 
Neither  is  it  necessary ;  or  perhaps  even  de- 
sirable. It  is  sufficient  to  see  that  David  was 
in  much  affliction,  but  well  knew  that  God 
was  his  refuge  and  strength,  a  very  present 
help  in  trouble.  Therefore  to  him  he  turns 
with  this  pathetic  language ;  "  Be  thou  my 
strong  habitation,  whereunto  I  may  continu- 
ally resort." 

It  is  well  to  take  advantage  of  our  present 
feelings  and  circumstances  to  aid  us  in  our 
communion  with  God.  Many  have  supposed 
that  David  was  now  suffering  from  the  rebe  - 
lion  of  his  son  Absalom.  If  there  be  truth 
in  the  notion,  it  is  not  difficult  to  imagine  the 
scene.  Behold  him  greyheaded ;  the  fire  of 
youth  that  had  heroically  encountered  the 
lion,  and  the  bear,  and  the  Philistine,  damped 
by  the  dullness  of  age  ;  his  chief  counsellor 
betraying  him ;  the  hearts  of  the  people  stolen 
from  him;  his  army  inadequate  to  his  de- 
fence ;  himself  forced  from  his  palace ;  flee- 
ing from  place  to  place,  an  exile  in  his  own 
country;  and  full  of  uncertainty  as  to  the 
issue — at  such  a  time  how  natural,  and  suit- 
able, and  satisfying  must  it  have  been  to  re- 
alize God  as  his  hiding-place,  resting-place, 
dsvelling-place — the  strength  and  the  home  of 
his  heart! 

What  so  pitiable  as  a  homeless  wretch? 
A  Christain  can  never  be  in  this  condition. 
There  is  nothing  for  which  we  should  be  more 
thankful  than  domestic  peace  and  comfort : 
and  there  are  some  whose  abode  abounds  with 
every  attraction  and  delight.  But  how  differ- 
ent is  the  state  of  others.  They  have  been 
stripped  of  "  lover  and  friend :"  those  with 
whom  they  "  took  sweet  counsel  together  and 
walked  to  the  house  of  God  in  company,  are 
no  more :"  their  means  of  hospitality  and  en- 
joyment are  reduced  to  straits  and  privation ; 
or  they  feel  some  heart's  bitterness  known 
only  to  themselves,  and  which  they  are  not 
at  liberty  to  divulge — Thus  "thorns  are  in 
their  tabernacle,"  and  they  are  ready  to  cry 
"  O  that  I  had  wings  like  a  dove,  for  ther 


JUNE  2. 


183 


would  I  flee  away  and  be  at  rest"  But  you 
need  not  flee  from  your  condition ;  rest  may 
be  found  tn  't — in  the  bosom  of  your  God  and 
Saviour.  And  the  less  happiness  you  have  in 
the  creature,  the  more  you  should  repair  to 
his  all-sufficiency.  Your  distresses  are  de- 
signed to  urge  you  to  him ;  and  if  they  have 
this  effect,  it  will  be  good  for  you  that  you 
have  been  afflicted.  Thus  fine  weather  leads 
us  abroad,  and  we  sometimes  take  long  walks : 
but  clouds  and  storms  hasten  us  homeward. 

David  would  find  and  enjoy  God,  not  only 
as  his  habitation,  but  as  his  "  strong"  habita- 
tion— such  an  habitation  as  would  not  fall 
by  decay,  nor  be  thrown  down  by  violence, 
nor  be  entered  by  any  enemy ;  in  which  the 
inhabitant  would  not  only  be  free  from  dan- 
ger, but  feel  himself  secure.  But  every 
earthly  strong-hold,  however  befriended  by 
nature,  or  indebted  to  art,  is  only  a  shadow  of 
the  safety  the  believer  finds  in  the  perfections 
and  covenant-engagements  of  God.  No  force, 
no  stratagem  of  men  or  devils  can  prevail 
to  destroy  or  injure  him  who  has  made  the 
Lord  his  trust  He  is  kept  by  the  power  of 
God  through  faith  unto  salvation  :  and  when 
he  can  realize  it  by  faith,  his  soul  dwells 
at  ease ;  and  he  is  in  quiet  from  the  fear  of 
evil. 

He  would  also  make  use  of  him  under  the 
character  of  his  strong  habitation — "  Where- 
unto  I  may  continually  resort"  Would  he 
then  want  to  repair  to  him  always?  Our  ne- 
cessities, our  work,  our  danger,  require  it  con- 
stantly. We  are  commanded  to  pray  with- 
out ceasing.  And  if  while  we  acknowledge 
and  feel  the  obligation,  we  are  renewed  in 
the  spirit  of  our  mind,  we  shall  not  lament  it 
Loving  him  as  well  as  depending  upon  him, 
we  shall  find  it  good  to  draw  near  to  God,  and 
delight  ourselves  in  the  Almighty.  And  we 
shall  never  find  him  when  we  want  him  in- 
accessible. There  is  a  way  to  our  strong 
habitation,  and  we  know  the  way.  There  is 
a  door,  and  we  have  the  key.  No  sentinel 
keeps  us  back:  the  dwelling  is  oar  own;  and 
who  dares  to  forbid  us  all  its  accommodations 
and  contents] 

Kings,  however  disposed,  cannot  be  always 
approachable.  Owing  to  the  multitude  of 
their  claims,  and  the  limitation  of  their  pow- 
ers, and  the  importance  of  keeping  up  a  sense 
of  their  dignity,  they  are  only  accessible  at 
certain  times,  and  with  stately  formalities. 
But  the  King  of  kings  allows  us  to  come  bold- 
ly to  the  Throne  of  grace ;  and  enjoins  us  in 
every  thing,  by  prayer  and  supplication,  to 
make  known  our  requests  unto  him.  We  can- 
not be  too  importunate,  or  by  our  continual 
'  coming  weary  him. 

Who  is  like  unto  thee  among  the  gods] 
Teach  and  enable  me  to  improve  my  privi- 
ege.  Thou  art  the  God  of  my  salvation ;  on 
hee  do  I  wait  all  the  day. 


JUNE  2. 


"  They  went  to  Baal-peor,  and  separated  them 
selves  unto  that  shame." — Hosea  L\.  1 0. 

That  is,  to  that  shameful  idol.  Many  seem 
disposed  to  consider  idolatry  rather  as  a  fool 
ish  and  harmless  thing  than  as  a  serious  evil. 
But  the  Scriptures  speak  of  abominable  idol 
atries,  and  always  connect  such  worships  with 
the  most  infamous  passions  and  vices.  His- 
tory attests  the  same  fact;  and  the  more 
fully  and  faithfully  the  subject  is  examined, 
the  more  will  idolatry  appear  to  be  nothing 
better  than  evil  personified,  the  devil  deified, 
and  hell  formed  into  a  religious  establishment 
What  a  force  must  revenge,  cruelty,  drunk- 
enness, and  sensuality  acquire  when  not  only 
exempted  from  punishment  but  turned  into 
acts  of  devotion,  and  considered  as  services 
which  would  render  them  acceptable  to  the 
divinity  adored !  We  cannot  enter  into  exem- 
plifications— It  were  a  shame  to  speak  of 
those  things  which  were  done  of  them  in  se- 
cret Who  would  not  encourage  missionary 
exertions !  Who  would  not  cry,  day  and  night, 
Let  thy  way  be  known  on  earth,  thy  saving 
health  among  all  nations ! 

But  what  is  said  of  Baal-peor  will  apply  to 
any  kind  of  transgression.  When  you  addict 
yourselves  to  sin,  you  separate  yourselves  to 
shame.  Hence,  says  God,  "Thou  shalt  re- 
member, and  be  confounded,  and  never  open 
thy  mouth  more,  because  of  thy  shame ;" 
that  is,  thy  sin.  Sin  is  very  properly  called 
shame,  for  it  is  the  most  scandalous  business 
in  the  world,  and  sooner  or  later  will  cover  a 
man  with  ignominy.  It  degrades  every  thing 
pertaining  to  him,  and  makes  him  viler  than 
the  earth.  Indeed  nothing  else  is  truly  shame- 
ful. It  is  not  shameful  that  you  are  obliged 
to  labour ;  though  it  is  shameful  if  you  do  no- 
thing, or  have  nothing  to  do— I  would  rather, 
says  Seneca,  be  sick  than  idle.  It  is  not 
shameful  that  you  are  poor;  unless  your  in- 
digence is  the  offspring  of  vice.  It  is  not 
shameful  to  suffer,  unless  you  are  the  martyrs 
of  Satan — But  it  is  shameful  to  be  a  sinner. 
Is  it  not  shameful  to  go  uncovered  and  naked  1 
To  possess  reason,  and  play  the  part  of  an 
idiot]  To  be  a  coward,  and  flee  when  no  man 
pursueth!  To  have  liberty  at  command,  and 
submit  to  be  a  slave  ]  To  be  a  thief,  and  a 
robber  of  churches]  To  be  a  traitor  to  the 
best  of  sovereigns ;  a  betrayer  of  the  kindest 
of  friends]  To  be  admitted  by  a  benefactor 
to  his  table,  and  enjoy  every  supply  and  in 
dulgence;  and  then  oppose  him  and  endeav 
our  to  stab  him  to  the  heart  ]  They  who  are 
familiar  with  the  word  of  truth  know  that 
these  and  many  other  images  are  employed 
by  the  sacred  writers  to  express  the  disgrace- 
fulness  of  the  sinner's  conduct 

We  may  consider  the  shamefulness  of  sin 
three  ways.     First,  as  a  penal  effect — Thi# 


184 


J  JNE  3. 


m  principally  future.  Of  Israel  we  read, 
**  They  shall  never  be  ashamed  or  confounded, 
world  without  end."  And  John  tells  us  that 
Christians  will  "  have  confidence,  and  not  be 
ashamed  before  him  at  his  coming-."  But  the 
reverse  is  true  of  the  wicked,  and  we  are  as- 
sured that  they  will "  rise  to  everlasting  shame 
and  contempt"  And  no  wonder — when  they 
find  what  they  have  sacrificed,  and  for  what 
they  have  parted  with  it;  when  they  fincl 
what  they  have  incurred,  and  how  they  were 
warned  of  it,  and  admonished  against  it,  and 
might  have  escaped  it ;  when  they  find  how 
they  are  laid  open  from  every  disguise  and 
concealment,  and  their  secret  sins  published 
in  the  hearing  of  men  and  angels  as  well  as 
of  the  Judge — Then  will  they  call  upon  the 
rocks  and  mountains,  not  so  much  to  crush  as 
to  hide  them  from  the  scorn  of  the  universe. 
But  the  penalty  begins  here;  even  here  a 
a  wicked  man  is  loathsome,  and  cometh  to 
shame;  and  when  secured  from  legal  inflic- 
tions, he  draws  upon  himself  disgrace,  and 
has  "  many  a  curse." 

Secondly,  as  a  natural  emotion.  Thus, 
when  Adam  and  Eve  had  transgressed,  they 
hid  themselves  among  the  trees  of  the  garden ; 
so  closely  did  shame  tread  on  the  heels  of  sin. 
This  class  of  feelings  may  in  a  great  mea- 
sure be  subdued  by  continuance  in  sin,  which 
is  of  a  hardening  nature.  We  read  of  some 
who  "  hide  not  their  sin  as  Sodom."  Jeremiah 
says,  "  Were  they  ashamed  when  they  had 
committed  abomination  7  Yea,  they  were  not 
ashamed,  neither  could  they  blush."  But 
though  shame  is  not  a  universal,  it  is  a  very 
general  sentiment ;  and  it  is  not  easy,  or  per- 
haps possible  to  get  rid  of  it  entirely.  Before 
their  fellows  men  may  profess  what  is  very 
inconsistent  with  their  convictions  alone :  they 
may  pretend  to  laugh,  and  enjoy  self-approba- 
tion, while  their  understandings  reproach 
them  as  much  as  their  consciences  condemn. 
Why  do  the  wicked  repair  to  corners  and 
elude  observation,  if  they  were  not  doing  what 
tended  to  their  disparagement,  for  in  many  of 
these  cases  they  run  no  risk  unless  with  re- 
gard to  their  reputation.  If  not  ashamed  of 
their  practices,  why  attempt  to  deny  or  pal- 
liate? why  frame  excuses  and  apologies? 
why  plead  ignorance,  mistake,  surprise,  tempt- 
ation 7  why  ascribe  their  sins  to  necessity,  or 
weakness,  rather  than  inclination  and  choice, 
unless  they  deemed  them  reproachful? — 
Hence  too  the  sinner  cannot  endure  to  be 
alone ;  and  though  naturally  full  of  self-love 
and  admiration,  he  slips  away  from  his  own 
presence,  and  shuns  intercourse  with  his 
greatest  favourite,  himself,  because  he  can- 
not bear  reflecting  upon  his  conduct.  Hence 
too  after  a  while  he  renounces  the  moral 
world,  and  mingles  only  with  those  of  his  own 
quality,  where  mutual  wickedness  prevents 
mutual  accusation,  and  censure,  and  scorn. 

Thirdly,  as  a  penitential  experience.    This 


is  the  result  of  divine  grace.  It  regards  not 
so  much  the  opinion  of  our  fellow-creatures  as 
the  judgment  of  God ;  not  so  much  our 
character  as  our  guilt;  not  so  much  the  pun- 
ishment as  the  pollution  of  sin  ;  not  so  much 
its  consequences  as  its  odiousness  and  desert 
And  this  extends  to  every  thing  sinful.  For 
some  sins  aro  generally  if  not  universally 
offensive  ;  but  all  sin  is  the  abominable  thing 
which  the  soul  of  a  true  penitent  hates. 
When  a  man  is  enlightened  to  see  sin  in  the 
glass  of  the  law,  and  in  connexion  with  the 
glory  and  goodness  of  God,  and  in  the  cross 
of  our  Lord  Jesus  Christ,  what  self-condemna- 
tion and  reproach  does  he  feel !  The  pub- 
lican "  would  not  lift  up  his  eyes  to  heaven, 
but  smote  upon  his  breast."  David  cries, 
"  Mine  iniquities  have  taken  hold  upon  me, 
that  I  cannot  look  up."  Ezra  said,  "  O  my 
God,  I  am  ashamed  to  lift  up  my  face  to  thee, 
for  our  iniquities  are  over  our  head,  and  our 
trespass  is  grown  up  into  the  very  heavens." 
Blessed  experience !  If  painful,  it  is  salutary. 
It  attracts  the  divine  regard  :  it  is  a  time  of 
love  in  which  he  says  unto  us,  "  Live."  "  He 
looketh  upon  men,  and  if  any  say,  I  have 
sinned,  and  perverted  that  which  was  right, 
and  it  profited  me  not;  he  will  deliver  his 
soul  from  going  into  the  pit,  and  his  life 
shall  see  the  light."  "I  have  surely  heara 
Ephraim  bemoaning  himself  thus ;  Thou  hast 
chastised  me,  and  I  was  chastised,  as  a  bullock 
unaccustomed  to  the  yoke :  turn  thou  me,  and 
I  shall  be  turned ;  for  thou  art  the  Lord  my 
God.  Surely  after  that  I  was  turned,  I  re- 
pented ;  and  after  that  I  was  instructed,  I 
smote  upon  my  thigh :  I  was  ashamed,  yea, 
even  confounded,  because  I  did  bear  the  re- 
proach of  my  youth.  Is  Ephraim  my  dear 
son  7  is  he  a  pleasant  child  7  for  since  I  spake 
against  him,  I  do  earnestly  remember  him 
still:  therefore  my  bowels  are  troubled  for 
him;  I  will  surely  have  mercy  upon  him, 
saith  the  Lord." 


JUNE  3. 


"  Who,  when  he  came,  and  had  seen  the  grace  of 
God,  was  glad." — Acta  xi.  23. 

Grace  means  divine  influence ;  and  is  so 
called  because  it  is  derived  from  the  free  and 
undeserved  communication  of  God.  But  is 
not  this  grace  an  internal  principle?  How 
then  could  Barnabas  see  it?  He  could  see  it 
only  in  the  effects.  We  cannot  see  life  in 
itself;  but  we  can  see  the  sparkling  eye,  and 
the  ruddy  countenance,  and  the  outstretched 
arm,  and  the  moving  foot !  We  need  not  cut 
down  a  tree,  and  lay  open  the  body,  to  see  by 
the  grain  of  the  wood  of  what  sort  it  is. 
There  is  another  and  a  better  way — It  is 
to  judge  by  the  bark,  the  leaves,  the  blos- 
soms, the  fruit !  "  For  a  good  tree  bringeth  not 
forth  corrupt  fruit;  neither  doth  a  corrupt 
tree  bring  forth  good  fruit    For  every  tree  is 


JUNE  3. 


1H5 


*nown  by  his  own  fruit  For  of  thorns  men 
do  not  gather  figs,  nor  of  a  bramble  bush 
gather  they  grapes."  God  says,  "  I  will  put 
my  Spirit  within  you" — But  how  can  this  be 
seen  1  "  And  cause  you  to  walk  in  my  stat- 
utes, and  ye  shall  keep  my  judgments,  and  do 
them" — This  is  discernible  enough.  James 
says,  "  I  will  show  thee  my  faith  by  my 
works ;"  this  is,  I  will  evince  my  creed  in  my 
conduct,  and  my  principles  in  my  practice — 
And  this  is  the  most  satisfactory  mode  of  show- 
ing them. 

God  determines  to  get  himself  glory  by  his 
people  in  this  world ;  and  therefore  it  is  said, 
"  all  that  see  them  shall  acknowledge  that  they 
are  the  seed  which  the  Lord  hath  blessed."  But 
if  his  grace  is  to  be  thus  seen  and  owned  in 
them,  there  must  be  something  in  them  more 
than  experience.  We  are  far  from  undervalu- 
ing experience ;  there  is  no  real  religion  with- 
out it ;  and  it  is  from  your  inward  dispositions 
you  must  chiefly  assure  your  own  minds 
before  God  :  but  as  to  others,  they  cannot  read 
your  hearts-r-but  they  can  read  your  lives; 
and  therefore  in  your  ljves  your  godliness 
must  appear.  Therefore  it  is  said  "  to  the 
prisoners,  go  forth  ;  to  them  that  are  in  dark- 
ness, show  yourselves:  they  shall  feed  in  the 
ways,  and  their  pasture  shall  be  on  all  high 
places."  And  again :  "  Let  your  light  so 
shine  before  men,  that  they  may  see  your 
good  works,  and  glorify  your  Father  which  is 
in  heaven." 

Much  of  the  minds  of  persons  may  he  dis- 
covered, by  the  objects  which  awaken  their 
attention  and  desires  when  they  first  enter  a 
place.  Some  look  after  natural  scenery. 
Some  after  curiosities.  Some  after  kinds  and 
modes  of  trade.  Some  after  machinery,  and 
buildings,  and  libraries.  They  that  are  after 
the  flesh  do  mind  the  things  of  the  flesh ;  but 
they  that  are  after  the  Spirit,  the  Spirit. 
Barnabas,  as  soon  as  he  came  to  Antioch, 
looked  about  for  displays  and  instances  of 
divine  agency ;  and  when  he  saw  the  grace 
of  God  "  he  was  glad."  The  sight  would  not 
have  been  pleasing  to  all.  The  enemy  of 
souls  would  have  been  enraged  at  the  pros- 
pect. The  elder  brother  would  not  go  in  to 
share  the  joy  of  the  father  and  the  family ; 
and  was  offended  at  the  Prodigal's  return  and 
reception.     So  are  Pharisees  now — 

•'  While  the  wide  world  esteems  it  strange, 
Gaze  and  admire,  and  hate  the  change." 

But  salvation  is  "the  pleasure  of  the  Lord." 
Angels,  in  the  presence  of  God,  rejoice  over 
one  sinner  that  repenteth.  And  every  con- 
vert may  say,  with  the  Royal  Penitent, 
"  They  that  fear  thee  will  rejoice  when  they 
see  me,  hecause  I  have  hoped  in  thy  truth" — 

Love  to  God  made  Barnabas  rejoice.  What 
is  every  sinner  called  by  grace,  hut  an  ac- 
cession to  his  subjectj  an  enemy  turned  into 
i  friena  ;  who  shall  show  forth  his  praise  by 
jving  to  his  glory,  and  by  be"ng  4  nwiument 


of  his  mercy  and  power 1  "  Instead  of  the 
thorn  shall  come  up  tne  fir  tree,  and  instead 
of  the  briar  shall  come  up  the  myrtle  tree : 
and  it  shall  be  to  the  Lord  for  a  name,  for  an 
everlasting  sign  that  shall  not  be  cut  oft"' 

Benevolence  made  him  glad.  And  Barna- 
bas was  a  good  man,  as  well  as  full  of  the 
Holy  Ghost  and  of  faith.  What  generous 
mind  can  see  without  feelings  of  pleasure, 
the  hungry  fed,  the  destitute  clothed,  the  sick 
recovered,  the  captive  loosened  from  his 
chains  ]  But  what  is  every  other  deliverance, 
compared  with  salvation  from  the  evil  of  sin  ? 
What  is  every  other  acquisition,  to  the  gain 
of  that  godliness  which  is  profitable  unto  all 
things,  having  promise  of  the  life  that  now  is 
to  come !  He  prospers  whose  soul  prospers 
and  is  in  health.  He  is  free  indeed  whom 
the  Son  makes  free.  He  is  rich  who  has  the 
gold  tried  in  the  fire.  And  every  subject  of 
divine  grace  is  not  only  blessed  in  himself, 
but  is  made  a  blessing  to  others.  He  is  now 
become  one  of  those  who,  by  their  prayers, 
example,  and  endeavours,  are  the  greatest 
benefactors  of  the  human  race.  They  are  a 
dew  from  the  Lord ;  as  showers  upon  the 
grass.  "  For  them  the  wilderness  and  solitary 
place  shall  be  made  glad,  and  the  desert  shall 
rejoice  and  blossom  as  the  rose."  When  we 
see  a  sinner  turned  into  the  way  of  life,  who 
can  imagine  what  he  may  beco.ne  1  That 
persecutor  now  asking,  Lord,  what  wilt  thou 
have  me  to  do  1  may  preach  the  faith  that 
once  he  destroyed.  That  profane  tinker  now 
beginning  to  weep  and  pray,  may  become  a 
writer,  and,  by  his  Pilgrim's  Progress  and 
Holy  War,  may  charm  and  edify  the  Church 
to  the  end  of  time. 

Barnabas  rejoiced  as  a  minister.  Some  en- 
ter the  sacred  calling,  only  looking  after  sup- 
port, emolument,  or  fame.  The  salvation  of 
souls  is  nothing  to  them.  But  with  "  a  man 
of  God"  it  is  the  end  of  his  office,  the  answer 
of  his  prayers,  the  reward  of  his  labours,  his 
best  hire.  Such  a  man  has  the  spirit  of  his 
function ;  and  among  all  his  tribulations 
nothing  comforts  him  like  success  in  the  con- 
version and  edification  of  his  hearers — he 
lives  if  they  stand  fast  in  the  Lord. 

But  Barnabas,  though  a  minister,  had  not 
been  the  means  of  producing  the  grace  of 
God  which  he  saw ;  yet  he  was  glad  when 
he  saw  it  Some  cannot  rejoice  in  the  good 
done  by  others,  especially  by  those  who  are  not 
of  their  own  community.  They  would  confine 
the  work  of  the  Lord  to  the  pale  of  their  own 
denomination;  and  are  grieved  rather  than 
pleased  when  they  see  another  casting  out 
devils  in  his  name,  because  he  walketh  not 
with  them.  But  a  Barnabas  can  say,  not  only, 
"  Let  him  alone,"  but, "  Grace  be  with  all  them 
that  love  our  Lord  Jesus  Christ  in  sincerity." 
Let  God  employ  and  bless  what  instruments 
he  pleases — Therein  I  rejoice,  yea,  and  will 
rejoice. 


196 


JUNE  4. 


JUNE  4. 

O  my  God,  my  soul  is  cast  down  within  me  : 
therefore  will  I  remember  thee." — Psalm  xlii.  6. 

Afflictions  are  often  in  the  Scriptures 
salied  temptations  and  trials.  The  reason  is, 
Decause  they  serve  to  prove  and  evince  our 
principles,  dispositions,  and  resources.  It  is 
natural,  and  almost  unavoidable  for  men  in 
difficulties  and  distresses  to  repair  to  some- 
thing that  promises  to  afford  deliverance,  or 
at  least  to  temper  the  bitterness  of  sorrow. 
And  as  every  creature  is  insufficient  to  suc- 
cour them,  their  applications  are  various  and 
numerous,  and  none  of  them  are  available. 
Therefore  at  last  disappointed  and  confounded, 
they  class  the  comforts  with  the  crosses,  and 
the  good  with  the  evil,  and  acknowledge,  "  all 
is  vanity  and  vexation  of  spirit" 

The  believer  has  only  one  resource ;  but 
this  is  an  adequate,  and  an  infinite  relief 
And  therefore  instead  of  running  up  and 
down  the  earth,  asking,  "  Who  will  show  me 
any  good  V  he  says,  "  Return  unto  thy  rest, 
O  my  soul,  for  the  Lord  hath  dealt  bountifully 
with  thee."  It  is  not  improper,  as  a  brother 
is  born  for  adversity,  to  go  to  a  dear  and 
valued  connexion,  and  pouring  our  tears  into 
his  bosom,  say,  O  my  friend,  my  soul  is  cast 
down  within  me — But  it  is  better  for  the  eye 
to  pour  out  tears  unto  God  !  Far  better  to 
look  upward  and  say,  with  David,  "  O  my 
God,  my  soul  is  cast  down  within  me" — 

David  claims  God  as  his  God.  And  how 
desirable  is  it  when  we  address  him,  especially 
in  trouble,  to  be  able  to  deal  with  him  on  the 
ground  of  assured  interest  in  him !  It  is  there- 
fore promised ;  "  I  will  bring  the  third  part 
through  the  fire,  and  will  refine  them  as  sil- 
ver is  refined,  and  will  try  them  as  gold  is 
tried  :  they  shall  call  on  my  name,  and  I  will 
hear  them :  I  will  say,  It  is  my  people  :  and 
they  shall  say,  The  Lord  is  my  God." 

Yet  his  claim  does  not  hinder  his  complaint. 
Many  are  perplexed  by  what,  if  properly 
viewed,  might  rather  encourage  them.  They 
exclaim,  "  If  I  am  his,  why  am  I  thus!"  Not 
considering  that  they  are  thus  because  they 
are  his.  They  are  pruned  because  they  are 
vines;  they  are  put  into  the  furnace  because 
they  are  gold ;  they  are  chastened  because 
they  are  sons — for  what  son  is  he  whom  the 
father  chastened  not !  They  think  their  de- 
pressions are  peculiar — But  David  was  a  man 
after  God's  own  heart,  and  had  more  experi- 
mental religion  than  any  individual  before  the 
coming  of  Christ ;  yet  he  was  not  only  afflict- 
ed, but  his  distress  broke  through  to  his  mind, 
and  pressed  it  down  to  the  ground — "  My 
sou.  is  cast  down  within  me."  While  all  is 
calm  and  vigor  within,  the  pressure  of  out- 
ward calamity  is  easily  borne.  The  spirit  of 
a  man  may  sustain  his  infirmity;  but  a 
wounded  spirit  who  can  bear  ? — and  who  can 
cure l    Only  the  God  of  all  grace,  and  the 


God  of  all  comfort  Let  us  therefore  go  ta 
him.  He  alone  can  alter  the  state  and  frame 
of  our  minds  who  has  access  to  them,  and  do- 
minion over  them.  When  a  watch  is  disor- 
dered, to  have  it  examined  and  rectified  we 
naturally  take  it  to  the  maker,  who  knows  all 
its  powers  and  movements :  so  God  is  the 
former  of  our  spirits,  and  he  can  set  them 
right  again—"  Therefore"  says  David,  "I 
will  remember  thee." 

Such  a  resolution  is  not  natural  to  us.  God 
deserves  indeed  our  remembrance,  and  is  per- 
petually demanding  it.  He  addresses  us  by 
his  word ;  he  speaks  to  us  by  conscience — 
but  in  vain.  He  endeavours  to  awaken  our 
attention  and  regard  by  a  profusion  of  benefits 
— but  though  the  ox  knoweth  his  owner,  and 
the  ass  his  master's  crib,  we  do  not  know,  or 
consider.  He  therefore  tries  a  different  ex- 
pediency— "  I  will  go  and  return  to  my  place 
till  they  acknowledge  their  offence  and  seek 
my  face ;  in  their  affliction  they  will  seek  me 
early."  What  we  refused  to  see  and  hear 
we  are  made  to  feel.  His  captivity  led  Ma- 
nasseh  to  pray  to  the  God  of  his  father.  The 
famine  made  the  prodigal  think  of  his  father's 
house.  What  brought  so  many  to  our  Sa- 
viour in  the  days  of  his  flesh  but  personal  and 
relative  trouble]  It  is  the  same  now.  He 
breaks  up  our  earthly  schemes,  and  then  pre- 
sents a  better  country  to  our  pursuit  Ha 
removes  the  human  arm  on  which  we  leaned, 
and  then  offering  his  ov/n,  says,  "There — 
take  hold  of  my  strength."  He  hedges  up 
our  way  with  thorns,  and  makes  a  wall,  that 
we  cannot  find  our  paths  while  following, 
after  our  lovers ;  so  that  we  have  only  one  pas- 
sage open — and  this  is  to  go  back — and  back 
we  must  return — if  we  would  find  him  whom 
we  had  forsaken — for  he  remains  where  he 
was — and  instead  of  rejecting  us,  cries,  "Re- 
turn, ye  backsliding  children,  and  I  will  heal 
your  backslidings." 

And  thus  the  same  method  which  brings 
God  to  our  remembrance  at  first  is  useful  in 
our  after  religious  life  for  the  same  purpose 
For  we  are  not  already  perfect.  Our  affec- 
tions are  sometimes  chilled,  and  our  minds 
are  often  turned  away  from  our  portion  by 
other  things.  And  there  is  peculiar  danger 
of  this  in  easy  and  prosperous  circumstances. 
It  is  when  our  gourd  flourishes,  and  we  sit 
under  its  shadow  with  delight  that  we  are 
ready  to  say,  "  It  is  good  for  us  to  be  here :" 
and  so  "  to  forget  our  resting-place.'1  But 
God  loves  us  too  well  to  suffer  us  to  take  up 
with  any  thing  short  of  himself.  He  does 
not  stand  in  need  of  us ;  but  he  knows  that 
without  him  we  are  miserable.  He  therefore 
brings  us  into  conditions  which  show  us  the 
weakness  and  wretchedness  of  the  creature 
and  induce  us  to  inquire,  "  Where  is  God  my 
maker  that  giveth  songs  in  the  night?"  Then 
we  think  of  him — And  whom  can  we  think 
of  so  properly  and  efficiently  in  the  hour  of 


JUNE  5. 


197 


distress!  When  therefore  our  souls  are  cast 
down  within  us.  let  us  remember  him.  Let 
us  remember  nis  power.  Is  any  thing  too 
hard  for  the  Lord  !  Let  us  remember  his  wis- 
dom. He  knows  how  to  afflict ;  and  he  knows 
how  to  deliver.  Let  us  remember  his  good- 
ness. Our  welfare  is  his  aim  in  every  dis- 
pensation however  trying.  He  spared  not 
his  own  Son.  Let  us  remember  his  provi- 
dence. He  is  always  near  us.  He  numbers 
the  hairs  of  our  head.  Let  us  remember  his 
holy  covenant  What  promises  does  it  con- 
tain !  It  insures  every  thing  we  need.  This 
was  all  David's  salvation,  and  all  his  desire — 
This  is  my  comfort  in  my  affliction ;  thy  word 
hath  quickened  me — And  how  many  can  say 
after  him — 

"  Had  not  thy  word  been  my  delight, 
When  earthly  joys  were  fled ; 
My  soul,  oppress'd  with  sorrow's  weight, 
Had  sunk  amongst  the  dead." 


JUNE  5. 


"Set  your  hearts  unto  all  the  words  which  I  tes- 
tify among  you  this  day." — Deut  xxxii.  46. 

"  All  these  words"  were  the  language 
which  he  had  just  ended,  the  histories  which 
he  had  recapitulated,  and  the  positive  ordi- 
nances and  moral  injunctions  which  he  had 
again  laid  before  them.  Now  if  Moses  en- 
joined the  Jews  to  attend  cordially  to  a  por- 
tion of  Revelation  comparatively  small,  how 
much  more  does  God  require  us  to  pay  this 
regard  to  the  whole !  See  then  that  ye  refuse 
not  him  that  speaketh ;  for  if  they  escaped 
not  who  refused  him  that  spake  on  earth, 
much  more  shall  not  we  escape  if  we  turn 
away  from  him  that  speaketh  from  heaven — 
And  who  is  now  saying,  "  Set  your  hearts 
unto  all  the  words  which  I  testify  among  you 
this  day." 

Set  your  hearts  to  hear  all  these  words. 
When  you  are  forbidden  to  be  hearers  only ; 
it  supposes  that  you  are  hearers  really:  and 
when  you  are  admonished  to  take  heed  what 
you  hear,  and  how  you  hear,  the  practice  it- 
self is  enjoined  in  the  very  regulation  of  the 
mode.  Hearing  is  not  only  a  duty,  but  a 
privilege.  And  when  we  consider  not  only 
the  adaptation  there  is  in  preaching  to  produce 
the  effect,  but  the  blessing  of  God  that  at- 
tends his  own  institution,  we  need  not  wonder 
that  "  faith  cometh  by  hearing." 

Set  your  hearts  to  read  all  these  words. 
We  cannot  be  hearing  always ;  and  there  are 
times  when  we  cannot  hear  at  all.  In  such 
cases  reading  is  a  substitute  for  hearing ;  and 
in  all  others  reading  must  accompany  and 
follow  hearing.  We  cannot  dispense  with  it 
at  the  family  altar,  or  in  our  private  retire- 
ment, without  injury  and  sin.  Hale  could 
say  in  one  of  his  letter?-  to  his  children,  "  If 
I  omit  reading  a  portion  of  the  Scriptures  in 


the  morning,  nothing  goes  well  with  me 
through  the  day." 

Set  your  hearts  to  understand  all  these 
words.  "  Let  him  that  readeth  understand" 
— Without  this  the  perusal  will  be  little 
more  than  a  mere  mechanical  exercise.  We 
should  endeavour  to  obtain  clear  and  con- 
sistent views  of  the  subject  that  comes  under 
our  notice;  we  should  pause,  and  reflect 
we  should  consider  the  design  of  the  writer 
in  the  paragraph ;  observe  the  strain  of  his 
language ;  compare  one  part  of  the  contents 
with  another;  and  pray  for  the  Spirit  that 
leads  into  all  truth. 

Set  your  hearts  to  remember  all  these  • 
words.  "  By  which,"  says  the  Apostle,  "  ye 
are  saved,  if  ye  keep  in  memory  what  I  have 
written  unto  you."  Our  memory  should  be 
like  the  ark  in  which  were  kept  the  golden 
pot  of  manna,  and  Aaron's  rod  that  budded,  . 
and  the  tables  of  the  law.  Nothing  can  af- 
fect us  morally  when  it  is  out  of  the  mind 
Some,  to  excuse  their  recollecting  so  little  of 
what  they  read,  and  hear,  complain  of  then 
memory.  Yet  they  recollect  a  multitude  of 
things  without  number — This  shows  the  nat- 
ural faculty  is  not  wanting.  "But  we  can 
remember  some  things  so  much  easier  than 
others."  This  adds  to  our  censure.  For  what 
things  are  they  which  you  do  remember  most 
easily!  Are  they  not  those  with  which  you 
are  most  familiar !  to  which  you  are  most 
attentive  and  attached  1  and  which  are  most 
suitable  to  your  taste  !  And  should  not  thia 
be  the  case  with  the  things  of  God  !  Can  a 
woman  forget  her  sucking  child !  Can  a  maid 
forget  her  ornaments,  or  a  bride  her  attire  ! 

Set  your  hearts  to  the  practice  of  all  these 
words.  It  cannot  be  imagined  that  they  are 
written  only  to  amuse  curiosity,  or  inform  the 
mind,  or  furnish  materials  for  conversation 
and  controversy — What  are  its  warnings  un- 
less we  are  cautioned  by  them  !  or  its  prom- 
ises unless  we  embrace  them!  In  vain  it 
shows  unto  us  the  way  of  salvation,  unless 
we  walk  in  it.  It  cannot  profit  us  unless  it 
be  mixed  with  faith :  and  it  works  effectually 
in  them  that  believe.  "  If  ye  know  these 
things,  happy  are  ye  if  ye  do  them."  "Bless- 
ed are  they„that  hear  the  word  of  God  and 
keep  it" 

Set  your  hearts  to  recommend  and  diffuse 
them.  Begin  at  home.  "  Thou  shalt  teach 
them  diligently  unto  thy  children,  and  shalt 
talk  of  them  when  thou  sittest  in  thine  house, 
and  when  thou  walkest  by  the  way,  and  when 
thou  liest  down,  and  when  thou  risest  up. 
And  thou  shalt  bind  them  for  a  sign  upon 
thine  hand,  and  they  shall  be  as  frontlets  be- 
tween thine  eyes.  And  thou  shalt  write 
them  upon  the  posts  of  thy  house,  and  on  thy 
gates."  Hold  forth  the  word  of  life  wisely 
in  your  discourse,  accompanied  with  every 
holy  and  lovely  temper.  Furnish  with  a  copy 
those  who  are  destitute.     Feel  an  anxiet 


188 


JUNE  a 


nhat  every  human  being  may  have  a  Bible. 
For  this  purpose  encourage  and  aid  that  glo- 
rious institution  whose  godlike  and  only  aim 
is  to  spread  the  Scriptures  at  home  and  abroad, 
till  the  earth  is  filled  with  the  knowledge  of 
the  Lord  as  the  waters  cover  the  seas.  Thus 
set  your  hearts  unto  all  the  words  of  this  tes- 
timony. It  is  the  command  of  God ;  and  he 
who  lives  in  the  neglect  of  it  is  a  rebel  as 
much  as  a  thief  or  a  murderer.  It  is  the 
command  of  the  great  God  who  is  able  to  en- 
force it.  It  is  the  command  of  the  good  God, 
who  has  conferred  so  many  benefits,  and  has 
so  many  claims  upon  you.  It  is  the  command 
of  the  only  wise  God,  who  knows  what  is 
good  for  you,  and  only  demands  what  is  a  rea- 
sonable service. 

— All  these  words  too  are  divine — All  Scrip- 
ture is  given  by  inspiration  of  God.  The  very 
name  of  some  authors  would  be  enough  to 
induce  you  to  purchase  and  devour  a  publica- 
tion. On  the  back  of  my  Bible  is  inscribed, 
The  works  of  God. 

They  are  also  all  important.  They  are  not 
a  vain  thing,  but  our  life.  They  are  our  stand- 
ard. Our  rule.  Our  medicine.  Our  shield. 
Our  sword.  Our  bread.  Our  water.  Our 
sun.  The  charter  of  our  everlasting  privilege 
— Who  can  tell  what  it  has  done  for  number- 
less individuals]  Tor  communities'?  For  na- 
tions ? — Who  can  tell  what  it  will  do  in  the 
ages  to  come  ? 


JUNE  6. 

u  And  Jacob  was  left  alone ;  and  there  wrestled 
a  man  with  him  until  the  breaking  of  the  day." 
— Gen.  xxxii.  24. 

Jacob  was  now  returning  with  a  large 
family  and  much  abundance  from  Haran,  and 
the  house  of  his  infamous  uncle  Laban.  Thither 
he  had  fled  from  the  face  of  his  brother  Esau, 
till  his  fury  should  be  abated.  But  his  resent- 
ment seems  not  to  have  yielded  to  time ;  for 
Jacob  is  informed  of  his  approach,  and  four 
hundred  men  with  him,  and  no  doubt  with 
murderous  design.  Here  was  an  embarrass- 
ment !  But  God  had  said  to  him,  "  Return ;" 
and  he  had  also  said,  "  I  will  surely  do  thee 
good" — This  was  his  encouragement.  But 
what  was  his  conduct  ?  It  equally  expressed 
prudence  and  piety.  He  sends  forward  a 
present,  with  a  soft  answer,  that  turneth 
away  wrath ;  and  then  he  has  recourse  to 
prayer.  For  except  the  Lord  build  the  house, 
they  labour  in  vain  that  build  it ;  except  the 
I/ord  keep  the  city,  the  watchman  waketh 
but  in  vain.  When  we  have  arranged  our 
plans,  and  secured  our  means,  and  done  all 
that  we  can  do,  we  must  cast  our  care  upon 
him  that  careth  for  us,  and  say,  "  O  Lord,  I 
beseech  thee,  send  now  prosperity."  Jacob 
found  prayer  not  only  his  duty,  but  his  privi- 
lege. How  pitiable  are  those  in  trouble  who 
cannot  say  from  experience,  "  It  is  good  for 


me  to  draw  near  to  God."  In  the  perpiexw 
ties,  dangers,  distresses  of  life;  in  the  loss 
of  relations,  the  failure  of  friends,  the  insuf- 
ficiency of  creature-helpere ; — how  relieving 
to  the  burdened  spirit  is  it  to  say,  "  Thete 
fore  will  I  look  unto  the  Lord ;  I  will  wai. 
for  the  God  of  my  salvation,  my  God  wili 
hear  me." 

— Imagine  Jacob  s  situation.  He  was  left 
alone.  His  family  had  been  sent  forward. 
It  was  now  past  midnight.  No  noise  was 
heard.  Perhaps  no  star  was  seen.  He  was 
kneeling  on  the  ground  in  prayer,  with  his 
eyes  closed,  or  raised  towards  heaven — when 
he  felt,  the  fingers  of  some  one,  seizing  and 
grappling  him — and  he  started  up  and  closed 
with  his  antagonist — and  endeavoured  to 
maintain  his  standing  against  him — There 
wrestled  a  man  with  him  until  the  breaking 
of  the  day.  Wrestling  is  a  trying  and  close 
combat,  in  which  we  can  only  engage  per- 
sonally, hand  to  hand ;  it  allows  not  of  sec- 
onds and  helpers ;  and  the  aim  of  each  is  to 
throw  the  other  upon  the  ground.  Jacob's 
opponent  came  as  his  friend ;  but  how  could 
Jacob  think  so  at  first,  when  instead  of  being 
lulled  to  sleep,  he  was  grasped  and  pulled  to 
and  fro  with  violence?  Though  mercy  brings 
him,  the  Lord's  coming  to  his  people  is  often 
alarming  in  appearance  and  apprehension. 
He  works  by  unlikely  means,  and  in  a  way 
the  most  strange.  He  impoverishes  in  order 
to  enrich ;  wounds  us  in  order  to  heal ;  by 
legal  despair  he  brings  us  into  the  hope  of 
the  gospel;  and  by  death  leads  us  to  life 
eternal.  Let  us  welcome  him  in  whatever 
manner  he  may  appear.  Job  could  say,  "  He 
hath  taker,  me  by  my  neck,  and  shaken  me 
to  pieces" — But  he  could  say,  "  Though  he 
slay  me,  yet  will  I  trust  in  him." 

The  affair  was  not  a  vision,  but  a  real 
transaction.  We  may  however  make  two 
inquiries.  First;  who  was  this  mysterious 
personage  that  strove  with  Jacob?  Hosea 
calls  him  the  "  the  angel ;"  he  is  here  called 
"  a  man" — yet  the  prophet  says,  Jacob  "  had 
power  with  God :"  and  Jacob  himself  says, 
"  I  have  seen  God  face  to  face."  What  can 
we  do  here,  but  have  recourse  to  "the  angel 
of  the  covenant?"  to  him  of  whom  Paul 
speaks,  when  he  says,  "  Being  in  the  form  of 
God,  he  thought  it  not  robbery  to  be  equal 
with  God,  but  made  himself  of  no  reputation, 
and  took  upon  him  the  form  of  a  servant,  and 
was  made  in  the  likeness  of  men :"  to  him 
of  whom  John  says,  "  In  the  beginning  was 
the  Word,  and  the  Word  was  with  God,  and 
the  Word  was  God ;  and  the  Word  was  made 
flesh,  and  dwelt  among  us."  "  His  goings 
forth  were  of  old,  from  everlasting."  "  He 
rejoiced  in  the  habitable  parts  of  the  earth, 
and  his  delights  were  with  the  sons  of  men." 
Thus  he  often  assumed  a  human  shape,  as  an 
emblem  and  earnest  of  his  real  incarnation  in 
the  fullness  of  time.    Secondly ;  what  was  tho 


JUNE  7. 


*9 


nature  of  this  wrestling  1  It  was  partly  cor- 
poreal, as  is  undeniable  from  the  injury  he 
received  in  his  thigh ;  and  partly  spiritual,  as 
an  inspired  expositor  tells  us  that  "  he  wept 
and  made  supplication  unto  the  angel." 
These  are  the  severest  trials  in  which  God 
at  once  exercises  both  the  body  and  the  mind. 
Yet  it  is  no  unusual  thing  for  sickness  and 
straits  in  circumstances  to  blend  with  inter- 
nal conflicts — "Without,"  says  Paul,  "are 
fightings,  and  within  are  fears:"  and,  says 
David,"Heal  me,for  my  bones  are  vexed ;  my 
soul  is  also  sore  vexed :  but  thou,  O  Lord, 
how  long ]" 

It  is  from  this  exercise  of  Jacob's  that 

{irayer  has  been  so  frequently  called  wrest- 
ing with  God.  Formalists  know  nothing  of 
the  force  of  the  image :  but  they  know  the 
meaning  of  it,  who  feel  their  guilt,  and  are 
pressed  down  by  a  sense  of  their  unworthi- 
ness  and  imperfections;  who  are  in  earnest 
as  to  their  object ;  and  whose  cry  is  nothing 
less  than  "  Lord,  save,  I  perish." 

— We  cannot  determine  how  long  the  con- 
test had  lasted,  but  it  seems  to  have  been 
several  hours.  During  all  this  time,  though 
Jacob  stood  his  ground,  he  got  no  advantage 
until  the  breaking  of  the  day — Then  the 
scene  changed,  and  relief  was  obtained.  The 
Lord  often  tries  the  patience  of  his  people ; 
he  delays  their  desires,  and  under  the  suspen- 
sion, they  sometimes  are  ready  to  say,  Why 
should  I  wait  for  him  any  longer]  Hope  de- 
ferred maketh  the  heart  sick,  but  when  it 
cometh  it  is  a  tree  of  life ;  and  come  it  will  in 
God's  own  time,  and  will  not  tarry  a  moment 
beyond  it  "  Weeping  may  endure  for  a  night ; 
but  joy  cometh  in  the  morning."  What  ap- 
plies to  any  particular  dispensation  will  ap- 
ply to  life  itself— What  is  it  but  wrestling 
until  the  breaking  of  the  day]  But  the  night 
is  far  spent,  and  the  day  is  at  hand. 


JUNE  7- 


"  And  when  he  saw  that  he  prevailed  not  against 
him,  he  touched  the  hollow  of  his  thigh  ;  and  the 
hollow  of  Jacob's  thigh  was  out  of  joint  as  he 
torestled  icith  him.  And  he  said,  Let  me  go. 
for  the  day  breaketh."— Gen.  xxxii.  25,  26. 

It  is  wonderful  that  Jacob  was  able  to 
maintain  the  contest  as  he  did.  Never  was 
there  such  an  unequal  match.  The  wrestling 
was  between  a  poor  worm  and  the  Lord  of 
all.  What  would  have  been  the  consequence, 
if  tnings  had  taken  their  natural  course,  but 
Jacob's  overthrow  ]  How  then  did  he  stand  ] 
Not  from  his  own  sufficiency,  but  from  the 
condescension  and  kindness  of  his  opponent, 
who  instead  of  striving  against  him  with  his 
great  power,  put  strength  in  him,  and  sus- 
tained him  in  the  encounter. 

Yet  the  Lord  would  remind  him  of  his 
weakness.    He  therefore  touched  and  dis- 


jointed the  hollow  of  his  thigh.  This  was  to 
intimate  that  if  he  should  gain  the  victory,  he 
was  not,  as  he  otherwise  might  have  done,  to 
ascribe  it  to  himself.  Good  men  in  their  attain- 
ments and  successes  are  in  danger  of  self-ela- 
tion ;  and  it  is  necessary  to  keep  them  from 
their  purpose,  and  to  hide  pride  from  them. 
Paul  after  his  revelations  had  a  thorn  in  the 
flesh,  lest  he  should  be  exalted  above  measure. 
All  our  honours  and  comforts  must  have  some 
alloy.  In  sailing,  the  ballast  is  as  necessary 
as  the  sails,  and  the  one  must  be  in  proportion 
to  the  other. 

But  does  not  Jacob  yield  now]  No;  he 
keeps  on  wrestling,  though  in  pain,  and  even 
lamed,  and  therefore  obliged  to  grasp  the 
closer  and  firmer  to  keep  him  from  falling. 
So  we  are  to  cleave  to  the  Lord  with  purpose 
of  heart,  and  to  pray  and  not  faint  What- 
ever discouragements  we  meet  with,  we  are 
not  in  our  wrestling  to  give  up;  and  when 
we  cannot  pray  as  we  would,  we  must  pray 
as  we  can,  and  not  discontinue  the  exercise 
because  of  infirmity  and  imperfections. 

"  Let  me  go,"  says  the  angel.  Yet  Arold 
not  he  who  by  a  touch  only  had  disjointed 
Jacob'6  thigh,  have  easily  disengaged  himself 
from  his  hold  ]  And  does  he  ask  for  permis- 
sion to  withdraw  ]  He  gives  intimation  of  hia 
departure,  to  excite  the  more  earnest  suppli- 
cation for  his  continuance.  When  he  was 
with  the  two  disciples  at  Emmaus  he  made  as 
though  he  would  have  gone  further :  he  de- 
signed to  enter  with  them — but  not  without 
pressing;  and  they  constrained  him,  saying, 
abide  with  us — and  he  went  in  to  tarry  with 
them.  So  much  do  they  love  him,  and  so 
necessary  is  he  to  his  people,  that  a  hint  of 
going  is  enough  to  throw  them  into  alarm, 
and  induce  them  to  cry,  "Cast  me  not  away 
from  thy  presence,  and  take  not  thy  holy 
Spirit  from  me."  But  the  motion  is  designed 
to  show  the  power  of  prayer.  "  The  king  is 
held  in  the  galleries."  "I  held  him  and 
would  not  let  him  go."  "  The  violent  take  it 
by  force."  The  might  of  earth  and  hell  can- 
not restrain  God,  but  prayer  can.  Two  blind 
men,  begging  by  the  way-side,  hearing  that 
he  was  passing  by,  cried,  "Jesus,  thou  Son 
of  David,  have  mercy  on  us."  The  multitude 
deemed  them  offensive  interrupters,  and  or- 
dered them  to  hold  their  peace.  But  Jesus 
stood  still,  and  commanded  them  to  be  brought 
— The  sun  in  nature  once  stood  still  to  enable 
Joshua  to  finish  his  victory :  and  now  a  much 
nobler  Being  cannot  take  another  step  till  he 
has  paused,  and  heard,  and  relieved  the  tale 
of  distress.  When  God,  provoked  by  the 
idolatry  of  the  Jews  at  Horeb,  threatened  to 
destroy  them,  Moses  interposed,  and  held 
back  his  arm ;  and  Omnipotence  itself  said, 
"  Now  therefore  let  me  alone,  that  my  wrath 
may  wax  hot  against  them,  and  that  I  may 
consume  them:  and  I  will  make  of  thee  a 
great  nation."   Who  would  not  value  Draver ' 


19U 


JUNE  a 


What  an  efficiency  does  it  exert !  With  God 
all  thinge  are  possible — and  prayer  has  power 
with  God ! . 

But  the  reason  seems  as  strange  as  the  re- 
quest— Let  me  go,  "  for  the  day  breaketh." 
What  are  the  distinctions  of  time  to  him  1  Is 
it  not  the  same  to  the  Lord  whether  he  is 
with  his  people  by  night  or  by  day  ?  "  Dark- 
ness and  light  are  both  alike  to  him."  First, 
the  reason  may  respect  the  angel's  unwilling- 
ness that  any  should  be  spectators  of  the 
scene.  And  so  it  tells  us  to  avoid  religious 
notice ;  and  not,  like  the  Pharisees,  pray  to 
be  seen  of  men — "  The  kingdom  of  God 
cometh  not  with  observation."  When  we 
enter  our  closet  we  are  not  to  leave  it  open, 
but  to  shut  to  the  door.  But,  secondly,  the 
reason  rather  refers  to  Jacob  and  his  circum- 
stances— "  The  morning  comes,  and  we  must 
separate  for  thy  sake — Thou  must  pursue  thy 
journey ;  thy  cattle,  servants,  and  family  will 
require  thy  presence  and  aid."  Religion  is 
not  to  call  us  off  from  our  relative  duties,  or 
even  secular  business.  Every  thing  is  beau- 
tiful in  its  season.  We  must  sometimes  ex- 
ercise even  spiritual  self-denial.  The  privi- 
leges of  the  Sabbath  must  give  place  to  the 
trials  of  the  week.  It  would  be  more  pleas- 
ing to  continue  an  hour  longer  in  retirement, 
reading  the  Scripture,  with  meditation  and 
prayer ;  but  the  calls  of  the  household  and 
the  claims  of  our  callings  bid  us  break  off — 
And  we  must  "  stand  perfect  and  complete  in 
all  the  will  of  God." 


JUNE  8. 


*  And  he  said,  I  will  not  let  thee,  go,  except  thou 
bless  me.  And  he  said  unto  him,  What  is  thy 
name?  And  he  said  Jacob." — Gen.  xxxii.  26, 27. 

Jacob  now,  if  not  before,  began  to  know 
who  his  antagonist  was ;  and  is  therefore  un- 
willing to  separate  without  a  blessing.  He 
looks  for  a  blessing  from  one  that  had  opposed 
him,  struggled  with  him,  and  disjointed  his 
thigh.  So  must  we  "  turn  to  him  that,  smi- 
teth"  us,  and  from  the  very  hand  that  wounds 
seek  all  our  relief  and  deliverance.  "  Come," 
says  the  Church,  "  and  let  us  return  unto  the 
Lord  :  for  he  hath  torn,  and  he  will  heal  us, 
he  hath  smitten,  and  he  will  bind  us  up." 
The  blessing  of  the  Lord  maketh  rich.  It 
can  do  all  things  for  us.  Creatures  can  only 
wish  us  a  blessing,  but  he  commands  and  im- 
parts it :  and  when  he  blesses  none  can  re- 
verse it. 

Jacob  uses  no  ceremony,  but  in  reply  to  the 
demand,  "  Let  me  go,"  abruptly  says,  "  I  will 
not — except  thou  bless  me."  Was  this  a  fit 
answer  for  a  servant  to  his  Lord  and  Master  1 
When  we  have  a  promise  which  gives  us  a 
nold  of  him,  we  are  to  put  him  in  remem- 
brance, to  plead  with  him,  and  to  refuse  to 
take   anv   denial.     There   is  nothing  more 


pleasing  to  him  than  this  holy  violence :  no 
loves  to  see  us  while  trusting  in  his  faithful 
Word,  disregarding  the  discouragements  of 
his  Providence.  The  woman  of  Canaan  was 
sorely  tried,  first  by  his  silence,  then  by  hia 
seeming  exclusion  and  contempt  of  her — but 
she  persevered  in  her  application,  and  was 
more  than  successful.  "  O  woman,  great  is 
thy  faith,  be  it  unto  thee  even  as  thou  wilt." 
And  when  God  had  threatened  not  to  go  with 
the  people,  was  he  offended  with  Moses,  who 
said,  I  will  not  stir  a  step  further  without  thy 
presence?  No;  but  he  yielded,  and  said, 
"  My  presence  shall  go  with  thee,  and  I  will 
give  thee  rest."  Prayer  is  nothing  without 
earnestness  and  resolution.  We  ask  and 
have  not,  because  we  ask  amiss ;  we  pour 
forth  words,  but  leave  the  heart  behind.  How 
can  we  expect  that  God  should  regard  suppli- 
cations with  which  we  are  unaffected  our- 
selves 1  "  If,"  says  Bishop  Hopkins,  "  the  ar- 
row of  prayer  is  to  enter  heaven,  we  must 
draw  it  from  a  soul  full  bent."  This  is  what 
Paul  means  by  "  praying  with  all  prayer." 
He,  the  very  same  Being,  who  here  taught 
Jacob  importunity  in  prayer,  teaches  us  also 
at  this  moment  the  value  and  necessity  of  it. 
"  Which  of  you  shall  have  a  friend,  and  shall 
go  unto  him  at  midnight,  and  say  unto  him, 
Friend,  lend  me  three  loaves ;  for  a  friend 
of  mine  in  his  journey  is  come  to  me,  and  I 
have  nothing  to  set  before  him  1  And  he  from 
within  shall  answer  and  say,  Trouble  me  not : 
the  door  is  now  shut,  arid  my  children  are 
with  me  in  bed  ;  I  cannot  rise  and  give  thee. 
I  say  unto  you,  Though  he  will  not  rise  and 
give  him,  because  he  is  his  friend,  yet  because 
of  his  importunity  he  will  rise  and  give  him 
as  many  as  he  needeth.  And  I  say  unto  you, 
Ask,  and  it  shall  be  given  you  ;  seek,  and  ye 
shall  find ;  knock,  and  it  shall  be  opened  unto 
you."  "  And  he  spake  a  parable  unto  them 
to  this  end,  that  men  ought  always  to  pray, 
and  not  to  faint ;  saying,  There  was  in  a  city 
a  judge,  which  feared  not  God,  neither  re- 
garded- man  :  and  there  was  a  widow  in  that 
city ;  and  she  came  unto  him,  saying,  Avenge 
me  of  mine  adversary.  And  he  would  not  for 
a  while :  but  afterward  he  said  within  him- 
self, Though  I  fear  not  God,  nor  regard  man ; 
yet  because  this  widow  troubleth  me,  I  will 
avenge  her,  lest  by  her  continual  coming  she 
weary  me.  And  the  Lord  said,  Hear  what 
the  unjust  judge  saith.  And  shall  not  God 
avenge  his  own  elect,  which  cry  day  and 
night  unto  him,  though  he  bear  long  with 
them  ?" — "  Never  man  spake  like  this  man." 
Jacob  specifies  nothing  in  particular,  but 
only  insists  upon  a  blessing.  His  present  con- 
dition however  would  serve  to  explain  his  im- 
mediate wish.  And  therefore,  with  a  view  to 
this,  the  Lord  said  unto  him,  "  What  is  thy 
name  7"  He  could  not  ask  to  gain  informa- 
tion ;  but  upon  the  same  principle  that  we 
are  required  to  confess  our  sins»  and  to  spread 


JUNE  9. 


191 


)ur  wants  before  him  in  prayer ;  and  which 
is  not  to  inform  a  Being  who  is  perfectly  wise, 
but  that  we  may  be  affected  with  our  condi- 
tion, and  be  prepared  for  the  display  of  his 
mercy.  It  is  we  who  are  changed  by  prayer, 
not  he :  the  land  is  not  drawn  to  the  boat,  but 
the  boat  to  the  land — the  result  of  the  con- 
tact is  the  same.  The  Lord  well  knew  Ja- 
cob's name,  but  he  would  know  it  from  him- 
self; and  therefore  he  said,  "  Jacob" — "  The 
same  to  whom  thou  saidst  at  Beth-el,  when 
fleeing  from  the  face  of  my  brother,  I  will 
keep  thee  in  all  places  whither  thou  goest : 
the  same  to  whom  thou  saidst,  when  leaving 
my  uncle  Laban,  Return  to  thy  kindred,  and 
I  will  surely  do  thee  good."  We  have  the 
same  advantage  in  the  question  when  we  go 
to  his  mercy's  door,  and  he  asks  who  we  are. 
"  Lord,  thou  canst  not  be  ignorant  of  me.  I 
am  that  swearer,  that  Sabbath-breaker,  that 
despiser  of  all  that  was  good,  whose  feet  thy 
goodness  turned  into  the  path  of  peace,  and 
whose  lips  it  taught  to  shew  forth  thy  praise. 
I  am  that  backslider  thy  mercy  reclaimed.  I 
am  that  sufferer  who  called  upon  thee  in  the 
day  of  trouble,  and  was  delivered — I  have 
tried  thee  too  much  ;  and  thou  hast  befriend- 
ed me  too  often,  not  to  be  acquainted  with  all 
I  am'- 

"  Dost  thou  ask  me  who  I  am  ? 
Ah,  my  Lord,  thou  know'st  my  name! 
Yet  the  question  gives  a  plea. 
And  supports  my  suit  with  Thee. 

"  Thou  didst  once  a  wretch  behold, 
In  rebellion  blindly  bold, 
Scorn  thy  grace,  thy  power  defy ; 
That  poor  rebel,  Lord,  was  I. 

"  Once  a  sinner,  near  despair, 
Sought  thy  mercy-seat  by  prayer; 
Mercy  heard  and  set  him  free, 
Lord,  that  mercy  came  to  me. 

"  Many  years  have  pass'd  since  then, 
Many  changes  I  have  seen, 
Vet  have  been  upheld  till  now; 
Who  could  hold  me  up  but  thou  ? 

"  Thou  hast  help'd  in  ev'ry  need, 
This  emboldens  me  to  plead; 
After  so  much  mercy  past, 
Canst  thou  let  me  sink  at  last?" 


JUNE  9. 


"  And  he  said,  Thy  name  shall  be  called  no  more 
Jacob,  but  Israel :  for  as  a  prince  hast  thou 
power  with  God  and,  with  men,  and  hast  pre- 
vailed.  And  Jacob  asked  him,  and  said,  Tell 
mc,  I  pray  thee,  thy  name.  And  he  said, 
Wherefore  is  it  that  thou  dost  ask  after  my 
name  ?  And  he  blessed  him  there." — Genesis 
xxxii.  28,  29. 

Thus  he  was  knighted  on  the  field.  He 
had  two  names,  and  both  of  them  were  gain- 
ed by  wrestling :  the  one  by  wrestling  with 
his  brother  in  the  womb ;  the  other  by 
wrestling  with  the  angel  at  Peniel.  Jacob 
eignifies  a  supplanter ;  Israel  means  a  prince 
with  God — And  the  reason  of  the  new  name 


was,  that  he  had  "  power  with  God  and  with 
men,  and  had  prevailed."  That  is,  he  had 
prevailed  with  God,  and  this  was  an  assurance 
that  he  would  prevail  with  man — his  brother 
Esau,  and  every  other  foe.  These  go  together. 
If  God  refuses  to  hear  us,  creatures  will  help 
in  vain ;  and  if  God  be  for  us,  who  can  be 
against  us!  "When  a  man's  ways  please 
the  Lord,  he  maketh  even  his  enemies  to  be 
at  peace  with  him."  How  much  is  it  our  in- 
terest to  secure  his  favour  who  has  all  events 
at  his  disposal,  and  every  heart  under  his  con- 
trol !  Yet  some,  to  engage  the  friendship  of 
mortals,  will  offend  and  provoke  him  who  can 
turn  the  wisdom  of  the  wisest  into  foolish- 
ness, and  the  strength  of  the  strongest  into 
weakness. 

We  can  hardly  wonder  that  Jacob  asked 
and  said,  "  Tell  me,  I  pray  thee,  thy  name." 
Yet  it  appears  to  have  been  more  curious 
than  wise.  There  is  much  of  this  tendency 
in  us  all ;  and  it  is  a  proof  of  our  depravity, 
that  we  are  equally  disposed  to  neglect  what 
is  plain  and  useful,  and  to  pry  into  things 
which  we  have  not  seen,  and  which,  if  dis- 
covered, could  be  of  little  avail  to  us.  This 
is  a  world  of  action  rather  than  of  science. 
The  humblest  Christian  will  know  more  in  a 
moment  after  death  than  the  most  laborious 
research  can  acquire  now  in  months  and 
years.  The  Scripture  therefore  never  in- 
dulges a  vain  curiosity  that  would  draw  us 
off"  from  the  one  thing  needful.  Instead  of 
gratifying  Peter  when  he  inquired  after  the 
destiny  of  John,  our  Saviour  rebuked  him  : 
"  What  is  that  to  thee  1  Follow  thou  me." 
And  when  the  Apostles  would  become  stu- 
dents of  prophecy ;  and  asked,  "  Lord,  wilt 
thou  at  this  time  restore  again  the  kingdom 
to  Israel  ?"  he  said  unto  them,  "  It  is  not  for 
you  to  know  the  times  or  the  seasons,  which 
the  Father  hath  put  in  his  own  power."  He 
therefore  here  said  unto  Jacob,  "  Wherefore 
is  it  that  thou  dost  ask  after  my  name  ?  And 
he  blessed  him  there."  This  furnishes  us 
with  an  opportunity  to  remark  two  things. 
The  first  regards  our  infirmities  in  prayer. 
We  often  know  not  what  we  ask.  The  sec- 
ond, God's  method  in  answering  us.  He 
grants  us  while  he  denies.  If  he  refuses  us, 
he  gives  us  something  better  in  exchange, 
something  better  in  itself,  and  better  also  for 
us.  It  is  better  to  prepare  us  for  his  coming 
at  any  time,  or  in  any  way,  than  to  inform  us 
of  it  It  is  better  to  make  us  meet  for  the  in- 
heritance of  the  saints  in  light,  than  to  make 
us  acquainted  with  the  nature  of  it.  With 
regard  to  the  thorn  in  the  flesh,  the  Apostle 
was  more  than  satisfied  with  the  manner  in 
which  his  prayer  for  the  removal  of  it  was 
answered,  when,  though  it  continued,  he  had 
the  assurance  of  all-sufficient  grace  under  it, 
and  that  the  Saviour's  strength  should  be 
made  perfect  in  his  weakness — "  Most  gladly 
therefore,"  says  he,  "  will  I  glory  in  my  in 


192 


JUNE  10, 11. 


ifrrnity,  that  the  power  of  Christ  may  rest 
upon  me."  He  withholds  abundanee,  but  he 
teaches  and  enables  us  to  be  content  with 
tsuch  things  as  we  have.  Let  us  leave  our- 
selves to  his  wisdom  and  goodness;  a  wisdom 
that  is  infinite,  a  goodness  that  spared  not  his 
own  Son.  He  would  not  tell  Jacob  his  name 
— but  he  blessed  him  there. 


JUNE  10. 

•  And  Jacob  called  the  name  of  the  place  Peniel  : 
for  I  have  seen  God  face  to  face,  and  my  life  is 
preserved.  And  as  he  passed  over  Fenuel  the 
sun  rose  upon  him,  and  he  halted  upon  his 
thigh.  Therefore  the  children  of  Israel  eat  not 
of  the  sinew  which  shrank,  which  is  upon  the 
hollow  of  the  thigh,  unto  this  day ;  because  he 
touched  the  hollow  of  Jacob's  thigh  in  the  sinew 
that  shrank." — Gen.  xxxii.  30 — 32. 

Here  we  have  some  of  the  immediate  con- 
sequences of  this  singular  event.  It  is  obvious 
that  Jacob  apprehended  the  personage  to  be 
Divine.  Hence  he  wonders  at  his  preserva- 
tion. Human  nature  is  weak,  and  can  only 
bear  a  degree  of  impression.  Flesh  and  blood 
cannot  inherit  the  kingdom  of  God :  and  "  no 
man,"  said  God  himself  to  Moses,  "  can  see 
my  face  and  live."  Jacob  therefore  could  not 
have  seen  him  face  to  face,  unless  in  the  hu- 
man form  which  he  had  assumed.  Thus  in 
the  gospel  God  is  manifest  in  the  flesh.  And 
thus  through  the  veil,  that  is  to  sa;"  his  flesh, 
we  are  not  only  saved,  but  shall  lave  com- 
munion with  him  for  ever.  Jacob's  humility 
also  filled  him  with  surprise,  that  he  should 
have  been  not  only  so  supported,  but  so  sig- 
nalized and  dignified  above  all  mankind. 
When  we  are  in  a  proper  frame  of  mind,  di- 
vine favours  abase  as  well  as  encourage. 

That  the  event  might  not  be  forgotten,  he 
calls  the  place  by  a  new  name,  significant  of 
the  manifestation.  For  the  same  reason  after 
a  deliverance,  Samuel  had  set  up  a  stone,  and 
called  it  Ebenezer.  And  Joseph  and  Moses 
had  given  their  children  names  that  would 
serve  to  recall  their  trials  and  their  mercies. 
Nothing  can  affect  us  any  longer  than  it  is  in 
our  thoughts ;  we  should  therefore  be  careful 
that  we  forget  not  all  his  benefits.  Our  grati- 
tude and  our  confidence  depend  on  remem- 
brance. 

Jacob  knew  that  the  best  way  to  glorify 
God  is  to  serve  him  in  the  condition  and  cir- 
cumstances wherein  we  are  placed.  He 
therefore  is  not  idle ;  but  as  soon  as  the  di- 
vine visitant  had  left  him,  he  went  forward, 
hastening  to  join  his  household,  and  to  per- 
form the  duties  of  the  husband,  the  father, 
the  master,  and  to  prepare  for  the  expected 
interview.  But  as  he  passed  over  Penuel  the 
Bun  rose  upon  him,  and  he  halted  upon  his 
thigh.  He  could  not  have  travelled  at  all  un- 
less he  who  had  lamed  him  had  re-jointed 


him.  Yet  il'  not  some  pain,  some  weaunesj 
was  left ;  and  he  limped  for  life.  There  was 
doubtless  a  contraction  of  the  muscle  or  ten- 
don, for  it  is  said,  "  therefore  the  children  of 
Israel  eat  not  of  the  sinew  that  shrank,  which 
is  upon  the  hollow  of  the  thigh,  unto  this 
day ;  because  he  touched  the  hollow  of  Ja- 
cob's thigh  in  the  sinew  that  shrank.''''  Was 
this  refusal  founded  in  a  superstitious  con' 
ceit  ]  It  was  rather  the  consequence  of  a  di- 
vine appointment,  analogous  to  a  ceremonial 
and  sensible  dispensation  of  religion ;  or  the 
disuse  resulted  from  the  veneration  his  pos- 
terity entertained  for  the  patriarch,  and  their 
concern  to  memorialize  this  astonishing  oc 
currence.  It  would  be  saying,  Our  father 
trusted  in  thee,  and  thou  didst  deliver  him — 
Say  not  to  the  seed  of  Jacob,  Seek  ye  me  in 
vain. 

But  what  a  night  was  here !  What  a 
morning  was  here  !  With  what  confidence 
and  peace  would  he  now  go  forward,  assured 
of  a  safe  and  pleasant  meeting  with  his  bro- 
ther, and  that  goodness  and  mercy  would  fol- 
low him  all  the  days  of  his  life  !  And  oh ! 
what  a  relation  would  he  have  to  communi- 
cate to  his  company  as  soon  as  he  had  over- 
taken them  !  They  would  wonder  to  see  him 
halting  as  he  approached  ;  but  they  would 
marvel  far  more  when  he  had  told  them  of  all 
that  had  happened  unto  him — of  his  wres- 
tling !  and  of  his  success  ! 

And  how  much  shall  we  have  to  announce 
to  our  company  who  have  crossed  the  river 
before  us,  and  are  waiting  to  receive  us  into 
everlasting  habitations,  when  we  have  reach- 
ed them,  not  in  a  yet  unfinished  and  trying 
journey,  but  at  home,  in  the  rest  that  remains 
for  the  people  of  God ! 

"  There,  on  a  green  and  flowery  mount 
Our  weary  souls  shall  sit ; 
And  with  transporting  joys  recount 
The  labours  of  our  feet." 


JUNE  11. 

"  And  it  shall  come  to  pass,  that  when  any  shall 
yet  prophesy,  then  his  father  and  his  mother 
that  begat  him  shall  say  unto  him,  Thou  shalt 
not  live ;  for  thou  speakcst  lies  in  the  name  of 
the  Lord :  and  his  father  and  his  mother  that 
begat  him  shall  thrust  him  through  when  he 
prophesicth." — Zech.  xiii.  3. 

As  in  money  transactions  the  sterling  coin  j 
gives  rise  to  the  counterfeit,  so  in  religious 
concerns,  reality  is  followed  by  hypocrisy. 
From  the  beginning  there  were  in  Israel  true 
prophets.  Hence  also  there  were  false  ones, 
wearing  the  attire,  and  assuming  the  man- 
ners of  God's  own  servants ;  pretending  to 
communications  which  they  had  never  re- 
ceived ;  exercising  and  encouraging  idolatry ; 
and  crying,  Peace,  peace,  when  there  was  no 
peace.  When  therefore  God  intended  mercy 
to  the  country,  he  engages  to  sweep  awav 


JUNE  12. 


1U3 


from  the  earth  these  emissaries  of  the  devil, 
and  plagues  and  curses  of  the  human  race. 
"  In  that  day,  saith  the  Lord  of  hosts,  1  will 
cut  off  the  names  of  the  idols  out  of  the  land, 
and  they  shall  no  more  be  remembered  :  and 
I  will  cause  the  prophets,  and  the  unclean 
spirits  to  pass  out  of  the  land."  And  so  af- 
fected would  the  people  be,  and  even  their 
relations  and  their  nearest  relations,  that 
rising  above  the  feelings  of  nature,  they 
would  themselves  execute  the  judgment 
threatened  :  "And  it  shall  come  to  pass,  that 
when  any  shall  yet  prophesy,  then  his  father 
and  his  mother  that  begat  him  shall  say  unto 
him,  Thou  shalt  not  live ;  for  thou  speakest 
lies  in  the  name  of  the  Lord :  and  his  father 
and  his  mother  that  begat  him  shall  thrust 
him  through  when  he  prophesieth."  This 
would  be  very  trying  to  flesh  and  blood ;  but 
we  are  to  love  God  supremely,  and  creatures 
only  in  subordination  to  him.  And  this  is  no 
more  than  Moses  required  :  "  If  thy  brother, 
the  son  of  thy  mother,  or  thy  son,  or  thy 
daughter,  or  the  wife  of  thy  bosom,  or  thy 
friend,  which  is  as  thine  own  soul,  entice  thee 
secretly,  saying,  Let  us  go  and  serve  other 
gods,  which  thou  hast  not  known,  thou,  nor 
thy  fathers  ;  thou  shalt  not  consent  unto  him, 
nor  hearken  unto  him ;  neither  shall  thine 
eye  pity  him,  neither  shalt  thou  spare,  neither 
shaft  thou  conceal  him  :  but  thou  shalt  surely 
kill  him  ;  thine  hand  shall  be  first  upon  him 
to  put  him  to  death,  and  afterwards  the  hand 
of  all  the  people."  It  is  no  more  than  Levi 
performed  in  the  slaughter  of  the  idolaters  in 
the  camp  at  Horeb :  "  He  said  unto  his  father 
and  to  his  mother,  I  have  not  seen  him  ;  nei- 
ther did  he  acknowledge  his  brethren,  nor 
know  his  own  children."  How  unlike  this 
was  the  conduct  of  Eli,  who  when  his  sons 
made  themselves  vile,  restrained  them  not, 
but  only  gave  them  a  gentle  rebuke!  And 
what  can  we  think  of  those  parents  who  con- 
nive at  the  delinquencies  of  their  children  ; 
and  instead  of  opposing  them  with  the  au- 
thority and  influence  they  possess,  can  rather 
cherish  their  inclinations,  and  accompany 
their  steps]  "He  that  loveth  son  or  daughter 
more  than  me  is  not  worthy  of  me." 

As  the  words  from  the  immediately  pre- 
ceding and  following  context  are  allowed  to 
refer  to  the  evangelical  dispensation,  some 
have  derived  an  argument  fromthem  in  favour 
of  compulsion  and  persecution  in  religion. 
But  the  Gospel  sanctions  nothing  of  this. 
When  James  and  John  would  have  called  for 
fire  from  heaven  to  consume  the  Samaritans, 
the  greatest  schismatics  of  the  age,  and  who 
had  refused  him  a  night's  lodging,  our  Lord 
rebuked  them,  saying,  "  Ye  know  not  what 
manner  of  spirit  ye  are  of.  For  the  Son  of 
man  is  not  come  to  destroy  men's  lives,  but 
to  save  them."  Some  therefore  have  solved 
the  difficulty  by  applying  the  prophecy  exclu- 
sively to  the  conversion  of  the  Jews;  and 
13 


supposing  that  when  they  become  Christian! 
they  will  at  first  act  according  to  their  former 
usages,  just  as  at  the  beginning  of  the  Gospel 
they  for  a  while  strove  to  bring  in  with  Christ, 
circumcision,  and  the  observance  of  meats  and 
seasons.  But  the  conjecture  is  improbable; 
and  the  confinement  of  the  words  to  this  peo- 
ple is  groundless.  The  meaning  is — that  ef- 
fects are  here  put  for  principles — Christians 
should  not  indeed  act  in  the  same  manner, 
but  have  the  same  zeal  the  pious  Jews  had 
when  of  old  they  showed  themselves  on  the 
Lord's  side,  and  obeyed  his  commands,  how- 
ever expensive  or  painful  the  service — they 
should  display  the  most  determined  firmness 
and  fidelity  in  opposing  error,  and  in  spread- 
ing divine  truth — holding  nothing  dear  but 
the  glory  of  God  their  Saviour — and  forsaking 
all  they  have  to  be  his  disciples.  It  is  there- 
fore another  of  the  many  instances  in  the  Old 
Testament,  in  which  things  Christian  are  ex- 
pressed by  Jewish  allusions.  The  Prophets 
could  only  use  their  own  language,  and  em 
ploy  their  own  ideas  and  terms,  even  when 
speaking  of  another  and  a  future  dispensation. 
Nothing  therefore  can  be  more  unwise,  than 
to  build  opinions  and  expectations  upon  so 
weak  a  foundation  as  the  names  they  often 
give  to  persons,  places,  and  objects  taken  from 
their  own  economy.  Surely  if  a  Jewish  pro- 
phecy or  promise  be  allowed  to  refer  to  Chris- 
tian times,  influences,  and  blessings,  the  phra- 
seologies in  which  it  is  announced  should  be 
taken,  not  in  a  Jewish,  but  in  a  Christian  in- 
terpretation. Admit  the  reverse,  and  we 
should  kill  people,  and  think  we  did  God  ser- 
vice from  the  words  before  us;  and  fetch  a 
thousand  absurdities  from  other  passages  also. 


JUNE  12. 

"  That  we  may  be  able  to  comfort  them  which  are 
in  any  trouble,  by  the  comfort  wherewith  we 
ourselves  are  comforted  of  God." — 2  Cor.  i.  4. 

The  Apostle  mentions  this  as  the  purpose 
for  which  God  had  comforted  him  and  his 
companions  in  all  their  tribulation.  This  is 
very  instructive  and  edifying.  We  see  the 
aim  of  God  in  the  favours  he  confers  upon  us. 
He  means  them  not  to  terminate  in  ourselves, 
but  to  extend  to  others,  like  the  streams  which 
flow  on  andturn  mill  after  mill,  and  refresh  and 
fertilize  meadow  after  meadow.  We  are  not 
the  proprietors,  but  only  the  stewards  of  the 
manifold  grace  of  God :  and  we  are  to  con- 
sider ourselves  debtors,  not  only  to  him,  but 
to  our  fellow-creatures.  If  we  are  rich  in 
this  world's  goods,  we  are  to  be  ready  to  dis- 
tribute. If  we  are  enlightened,  we  are  to 
arise  and  shine.  If  we  are  converted,  we  are 
to  strengthen  our  brethren — and  if  we  are 
comforted,  we  are  to  be  comforters. 

We  also  see  how  the  Lord  employs  human 
instrumentality.    He  is  the  God  of  all  com 


194 


JUNE  13. 


fort;  but  though  he  is  the  source,  we  are  *he 
mediums.  He  could  dispense  with  our  :-er- 
vices,  but  he  wisely  employs  them;  as  he 
thereby  secures  our  own  improvement ;  pro- 
motes brotherly  love ;  unites  the  giver  to  the 
receiver  by  pity,  and  the  receiver  to  the  giver 
by  gratitude ;  shows  us  that  there  is  a  con- 
nexion between  all  ranks  and  degrees  in  so- 
ciety ;  that  there  is  no  such  thing  as  independ- 
ence; that  every  man  has  something  to  re- 
ceive to  teach  him  humility,  and  that  every 
man  has  something  to  impart  to  keep  him 
from  discouragement.  "  If  the  foot  shall  say, 
Because  I  am  not  the  hand,  I  am  not  of  the 
body ;  is  it  therefore  not  of  the  body  1  And 
if  the  ear  shall  say,  Because  I  am  not  the  eye, 
I  am  not  of  the  body  ;  is  it  therefore  not  of 
the  body  1  But  now  are  they  many  members, 
yet  but  one  body.  And  the  eye  cannot  say 
unto  the  hand,  I  have  no  need  of  thee :  nor 
again  the  head  to  the  feet,  I  have  no  need  of 
you." 

We  therefore  learn  also,  how  free  our 
minds  should  be  from  that  selfishness  which 
is  satisfied  with  personal  advantage  and  en- 
joyment. "  Look  not,"  says  the  Apostle, 
"  every  man  to  his  own  things,  but  every  man 
also  on  the  things  of  others."  And  how  well 
does  he  exemplify  his  own  admonition  !  He 
delights  in  the  thought  that  the  crown  of 
righteousness  was  secured  for  others  as  well 
as  for  himself.  He  wishes  that  all  his  hear- 
ers had  all  his  blessedness  without  his  bonds. 
And  we  here  see  how  he  prized  the  consola- 
tions he  had  enjoyed,  not  because  he  had  been 
comforted  by  them  in  his  sufferings,  but  be- 
cause they  would  render  him  useful  to  others 
who  are  in  any  trouble. 

Such  as  are  "  in  any  trouble"  have  peculiar 
claims  upon  us  ;  and  we  are  "  able  to  comfort 
them  with  those  comforts  wherewith  we  our- 
selves have  been  comforted  of  God,"  three 
ways.  First,  by  excitement — They  dispose 
and  stir  us  up  to  exertion  and  communication. 
Pear  unnerves :  despondence  makes  us  slug- 
gish :  and  the  mourner  sitteth  alone  and  keeps 
silence,  like  the  stricken  deer  that  leaves  the 
herd.  But  divine  consolation  enlivens,  actu- 
ates, and  discovers  itself:  and  the  language 
of  the  happy  receiver  is ;  "  Come  and  hear, 
all  ye  that  fear  God,  and  I  will  declare  what 
he  hath  done  for  my  soul.  I  cried  unto%  him 
with  my  mouth,  and  he  was  extolled  by  my 
tongue."  Silence  would  be  enjoined  in  vain — 
"  If  these  should  hold  their  peace,  the  stones 
would  cry  out."  "  We  cannot  but  speak  the 
things  that  wo  have  seen  and  heard."  Sec- 
ondly, by  qualification.  The  heart  teacheth 
the  lips.  They  can  speak,  in  dealing  with 
others,  more  surely,  more  earnestly,  more 
suitably,  more  wisely.  Having  laboured  and 
been  heavy  laden  themselves,  they  can  speak 
a  word  in  season  to  him  that  is  weary.  Hav- 
ing found  relief  themselves,  they  can  lead 
others  to  the  same  place  of  succour.   Thirdly, 


by  example.  If  nothing  were  Sfr-d  in  words, 
the  fact  itself  would  address  lifters;  and 
evince  what  can  be  done,  in  sh/wing  what 
has  been  done.  Here  is  actual  experience. 
Here  are  proofs  that  the  Lord  dcc3  not  leave 
his  people  comfortless ;  that  he  is  a  very  pres- 
ent help  in  trouble  ;  that  his  grace  is  equally 
free  and  powerful,  that  none  who  seek  it  shall 
be  disappointed,  and  none  confounded  tha. 
trust  in  it.  When  the  Lord's  people  sustain 
losses  in  their  endearments,  and  yet  say,  The 
Lord  gave  and  the  Lord  hath  taken  away; 
and  blessed  be  the  name  of  the  Lord  :  when 
they  receive  the  word  in  much  affliction,  with 
joy  of  the  Holy  Ghost :  when,  though  walk- 
ing in  the  valley  of  the  shadow  of  death,  they 
fear  no  evil,  but  rejoice  in  hope  of  the  glory 
of  God ;  how  many  thank  God  and  take  cour- 
age! 


JUNE  13. 

"  Do  not  my  words  do  good  to  him  that  walktth 
uprightly  ?" — Micah  ii.  7. 

They  do  evil  and  injury  to  many.  Thou- 
sands will  curse  for  ever  the  hour  they  be- 
came acquainted  with  the  Scriptures;  for 
they  derive  from  them  only  an  increase  of 
guilt  and  of  condemnation.  But  this  is  not 
the  effect  of  design  or  of  natural  tendency 
in  them  ;  for  the  Bible  is  intended  and  adapt- 
ed to  do  us  good  only ;  but  is  the  accidental 
result  of  depravity :  and  therefore  it  is  con- 
fined to  those  who  pervert  it,  abuse  it,  and 
neglect  it ;  and  thus  turn  the  blessing  into  a 
curse.  But  his  words  do  good  to  him  that 
walketh  uprightly.  They  do  good  indeed  to 
others,  and  are  the  means  of  the  conversion 
of  sinners.  But  the  prophet  is  not  speaking 
of  what  the  Scriptures  do  in  bringing  us  into 
a  religious  state,  but  of  the  benefit  they  ren 
der  us  when  we  are  in  it.  Our  Saviour,  in 
the  parable  of  the  sower,  does  not  explain  how. 
the  ground  is  made  good — this  he  has  done 
in  other  places ;  but  of  the  effect  of  the  seed 
in  bringing  forth  thirty,  sixty,  or  one  hundred 
fold,  when  falling  where  it  is  already  good — 
in  distinction  from  its  unprofitableness  when 
uniting  with  the  way-side,  and  the  stony  and 
thorny  soil.  The  author  of  the  origin  of  the 
rain  is  another  question ;  but  the  Apostle  is 
speaking  only  of  its  influence  according  to 
the  subject  imbibing  it,  when  he  says,  that 
coming  upon  the  garden  it  bringeth  forth 
herbs  meet  for  them  by  whom  it  is  dressed, 
and  receives  a  blessing  from  God  :  but  in 
other  places  it  calls  forth  weeds,  and  thorns, 
and  briers,  which  are  nigh  unto  cursing,  and 
whose  end  is  to  be  burned.  The  Word  of 
God  must  operate  according  to  the  principles 
and  disjH)sitions  it  finds  in  us.  If  it  be  food, 
it  is  nothing  to  the  dead  but  to  the  living :  it 
is  milk  for  babes,  and  strong  meat  for  mea 
If  it  be  a  rule,  the  benefit  is  only  to  them  tha 


JUNE  14. 


195 


walk  by  it  And  we  are  never  in  so  suitable 
a  state  to  be  benefited  by  it  as  when  con- 
science is  awake,  and  we  are  sincerely  de- 
sirous of  knowing  the  will  of  God,  and  are 
resolved  to  follow  it,  whatever  difficulties  may 
lie  in  the  way.  Hence  says  James,  "  Where- 
fore lay  apart  all  tilthiness  and  superfluity  of 
naughtiness,  and  receive  with  meekness  the 
ingrafted  word,  which  is  able  to  save  your 
souls."  And  thus  Peter  also.  "  Wherefore 
laying  aside  all  malice,  and  all  guile,  and  hy- 
pocrisies, and  envies,  and  all  evil-speakings, 
as  new  born  babes,  desire  the  sincere  milk  of 
the  word,  that  ye  may  grow  thereby :  if  so 
be  ye  have  tasted  that  the  Lord  is  gracious." 

For  we  are  not  to  expect  that  his  words 
will  do  us  good  mechanically,  that  is,  without 
our  consciousness  or  activity;  or  that  they 
will  act  in  us  as  physical  causes  operate  in 
the  body,  where  the  concoction  of  the  food, 
and  the  circulation  of  the  fluids  go  on,  when 
we  are  asleep,  as  well  as  when  we  are  awake, 
being  independent  of  our  volitions  and 
thoughts.  The  Scriptures  can  only  affect  us 
morally,  in  a  way  of  motive,  in  the  exercises 
of  the  mind,  and  in  the  use  of  the  means 
which  God  has  appointed.  This  does  not  su- 
persede divine  influence,  but  is  the  way  in 
which  it  works,  and  in  which  alone  we  are 
authorized  to  look  for  it.  If  God's  words  are 
to  do  us  good,  we  must  read  them — we  must 
hear  them — we  must  believe  them — we  must 
understand  them — we  must  reflect  upon  them 
— we  must  speak  of  them — we  must  pray 
over  them.  But  what  is  the  benefit  they  will 
then  do  us  ?  It  would  be  endless  to  describe 
it     They  are  profitable  unto  all  things. 

They  will  do  us  good  in  a  way  of  informa- 
tion. And  for  the  soul  to  be  without  know- 
ledge it  is  not  good.  But  there  is  no  know- 
ledge like  that  which  is  derived  from  the 
Scriptures.  It  is  so  clear,  so  full,  so  import- 
ant, so  blessed — it  giveth  life  to  them  that 
have  it — 

*  When  once  it  enters  to  the  mind, 

It  spreads  such  light  abroad, 
The  meanest  souls  instruction  find, 
And  raise  their  thoughts  to  God." 

What  an  advantage,  in  every  duty,  in  every 
perplexity,  to  be  able  to  go  to  these  lively 
oracles,  to  learn  what  God  the  Lord  has  to 
■ay  concerning  us ;  and  to  hear  a  voice  say- 
ing, This  is  the  way,  walk  ye  in  it ! 

They  will  do  us  good  in  a  way  of  excite- 
ment We  often  grow  dull  and  formal  in 
religion.  We  have  a  name  that  we  live,  but 
are  dead ;  or  the  things  that  remain  are  ready 
to  die.  But  when  our  souls  cleave  unto  the 
dust,  he  quickens  us  according  to  his  word ; 
and  the  effect  endears  it  and  enables  us  to 
remember  it :  "I  will  never  fbrsret  thy  pre- 
cepts ;  for  with  them  thou  hast  quickened  me." 

They  will  do  us  good  in  a  way  of  rebuke. 
If  they  deal  truly  with  us — and  they  will 
never  flatter ;  they  will — they  must  frequent- 


ly reprove  us.  And  if  we  are  concerned  fb 
our  real  welfare,  we  shall  not  esteem  them 
our  enemy,  because  they  tell  us  the  truth. 
We  shall  cordially  say,  "  Faithful  are  the 
wounds  of  a  friend ;"  and  falling  in  with  their 
wholesome  severity,  we  shall  fall  upon  our 
knees  and  pray,  Search  me,  O  God,  and  know 
my  heart;  try  me,  and  know  my  thoughts, 
and  see  if  there  be  any  wicked  way  in  me, 
and  lead  me  in  the  way  everlasting.  How 
improper  is  it  to  limit  the  benefit  of  the  word 
to  encouragement;  and  to  suppose  that  we 
have  never  a  good  opportunity,  as  the  phrase 
is,  when  we  attend  upon  it,  unless  it  comforts 
us !  What  a  blessing  is  it  to  be  humbled,  to 
be  emptied  of  self,  to  see  more  of  our  own 
weakness  and  vileness,  and  to  cry  mightily 
at  the  foot  of  the  ctoss,  "  God  be  merciful  to 
me  a  sinner !" 

Not  that  we  undervalue  comfort  The  joy 
of  the  Lord  is  our  strength ;  and  these  words 
he  has  spoken  unto  us,  that  his  joy  may  be  in 
us,  and  that  our  joy  may  be  full.  They  there- 
fore do  us  good,  by  inspiring  us  with  ever- 
lasting consolation  and  good  hope  through 
grace.  They  relieve  the  wearied,  oppressed 
with  a  sense  of  grief  and  unworthiness,  by 
leading  them  to  tho  Lamb  of  God,  and  giving 
them  access  with  confidence,  by  the  faith  of 
him.  They  tell  us  what  we  are  to  do  with 
trouble ;  and  they  tell  us  what  trouble  is  to 
do  for  us.  Ah  !  says  the  bereaved  and  deso- 
late, unless  thy  law  had  been  my  delight  I 
should  have  perished  in  mine  affliction.  Ah  ! 
says  the  dying,  I  will  fear  no  evil ;  thy  rod 
and  thy  staff  they  comfort  me. 

We  talk  of  benefactors !  of  a  Howard ; 
of  a  Thornton !  What  good  has  the  Bible 
done !  What  millions  has  it  blessed  !  And  in 
what  countless  instances  has  it  blessed  each 
of  them  !  How  much  do  I  owe  it !  Bless  the 
Lord,  O  my  soul.  Thanks  be  unto  God  fo 
his  unspeakable  gift ;  and  let  the  whole  eart 
be  filled  with  his  glory.     Amen,  and  Amen. 


JUNE  14. 

"  Adam,  where  art  thou  ?" — Gen.  iii.  9. 

The  question  regards  not  so  much  the 
place  as  the  state  in  which  Adam  now  was. 
And  it  is  not  to  be  considered  as  indicating  any 
proof  of  ignorance ;  for  who  can  hide  himself 
from  the  view  of  Omniscience?  But  it  im- 
plies several  things  the  result  of  knowledge. 

It  is  the  expression  of  surprise — "  Adam, 
where  art  thou  !**  As  if  he  had  said,  "  Before, 
when  I  came,  thou  wert  ready  to  meet  me ; 
and  my  presence  was  thy  delight  What  in 
so  short  a  space  of  time  has  produced  this 
change  1  What  have  I  done  to  cause  this  ali- 
enation and  flight  from  me !"  If  this  seems 
an  unbecoming  representation  of  God,  let  it 
be  remembered  that  he  has  himself  furnished 
it — "  Be  astonished,  hearers,  at  this."  "  What 
ttt  Id  have  been  done  more  to  my  vinevard 


196 


JUNE  15. 


that  1  have  not  done  in  if!  wherefore,  when 
[  looked  that  it  should  bring  forth  grapes, 
brought  it  forth  wild  grapes 7"  He  cannot, 
indeed  be  imposed  upon,  but  he  has  a  right 
to  complain  ;  and  speaks  according  to  the 
equity  of  the  case.  "  Adam,  where  art  thou  !" 
It  is  the  language  of  upbraiding.  "  Is  this 
the  return  thou  hast  made  for  all  the  favours 
with  which  I  have  indulged  thee"!  Is  this  the 
use  thou  hast  made  of  the  noble  faculties  with 
which  I  have  endowed  and  ennobled  thee  "J  Is 
this  thy  kindness  to  thy  friend  !  Is  this  acting 
the  part  of  a  faithful  steward  toward  his  pro- 
prietor] of  a  dutiful  child  towards  a  good 
father'!  of  an  obedient  servant  towards  the 
best  of  masters!  Did  I  envy  thy  welfare  or 
wish  to  abridge  thy  happiness  S  I  only  forbad 
thee  one  tree  in  all  the  garden ;  and  even  this 
was  forbidden  for  thy  trial,  and  with  a  view 
to  thy  honour  and  reward." 

It  is  the  lamentation  of  pity.  He  is  not 
only  the  just  God,  but  the  Saviour :  he  is  not 
only  righteous  in  all  his  ways,  and  holy  in  all 
his  works,  but  full  of  compassion  and  slow  to 
anger.  As,  when  our  Lord,  condemned  by 
the  Pharisees  for  healing  the  withered  arm 
on  the  Sabbath-day,  looked  round  upon  his 
audience  "  with  anger,  being  grieved  for  the 
hardness  of  their  hearts ;"  and  as,  when  he 
looked  upon  the  backsliding  Peter,  and  dis- 
solved him  into  godly  sorrow,  there  was  not 
only  surprise  and  upbraiding  in  the  glance, 
but  mercy  and  readiness  to  forgive  :  so  here, 
in  the  voice  that  addressed  Adam,  there  was 
not  only  alarm,  but  tenderness ;  not  only  ab- 
horrence of  the  crime,  but  pity  for  the  crimi- 
nal— "  Poor  Adam,  what  hast,  thou  done  1 
What  misery  hast  thou  brought  upon  thyself! 
I  have  no  pleasure  in  the  death  of  him  that 
dieth.  How  shall  I  give  thee  up!  Adam, 
where  art  thou !" 

But  the  question  admits  of  a  universal  ap- 
plication; and  we  should  bring  it  home  to 
ourselves ;  and  for  three  reasons.  First,  be- 
cause of  the  relation  there  is  between  Adam 
and  ourselves.  There  is  no  other  creature 
with  whom  we  are  so  intimately  and  influen- 
tially  connected.  He  was  the  father  and  the 
natural  head,  and  he  was  the  representative 
and  the  federal  head  of  the  whole  human 
race.  "  By  one  man's  disobedience  many 
were  made  sinners."  "  By  one  man's  offence 
death  reigned  by  one."  "  In  Adam  all  die." 
Secondly,  because  by  personal  transgression 
we  bring  ourselves  into  the  same  state.  All 
sin  is  the  same  in  its  nature  and  tendency. 
We  sin  and  expose  ourselves  to  danger — 
Fear  treads  on  the  heels  of  guilt — Dread  pro- 
duces aversion — And  we  try  to  secure  our- 
selves instead  of  repairing  to  his  feet,  and  im- 
ploring mercy.  In  one  respect  we  are  worse 
than  Adam.  He,  after  the  first  act  of  iniquity, 
could  not  look  God  in  the  face ;  while  we  go 
en  still  in  our  trespasses ;  often  daringly  enter 
Bis  presence  and  stand  before  him  in  his  wor- 


ship ;  and  seem  to  defy  rather  than  enoeavour 
to  elude  him — So  men  are  hardened  through 
the  deceitfulness  of  sin! — Thirdly,  because 
the  inquiry  may  lead  us  to  examine  our  state, 
and  apprehend  our  doom.  And  what  a  bless« 
ing  is  it  to  be  apprized  of  our  danger  while  it 
is  in  our  power  to  escape  !  Would  not  a  mar: 
have  reason  to  be  thankful,  if  a  person  should 
break  his  slumber,  however  pleasing,  while 
sleeping  in  a  house  just  ready  to  bury  him  in 
the  ruins !  Conviction  of  sin  may  be  painful, 
but  it  is"  salutary,  it  is  necessary.  Without  a 
consciousness  of  the  disease,  a  remedy  will  | 
neither  be  valued  or  applied — "  They  that  be 
whole  need  not  the  physician,  but  they  that 
are  sick."  It  was  a  blessed  cry  in  the  jailer, 
when  he  exclaimed,  "  What  must  I  do  to  be 
saved!"  It  secured  the  direction  and  the 
promise ;  "  Believe  on  the  Lord  Jesus  Christ, 
and  thou  shalt  be  saved,  and  thy  house." 

Nothing  hinders  our  full  relief  as  sinners 
by  the  Gospel  but  our  ignorant  pride  in  refus- 
ing to  submit  ourselves  to  the  righteousness 
which  is  of  God.  "  To  this  man  will  I  look, 
even  to  him  that  is  poor  and  of  a  contrite 
spirit,  and  that  trembleth  at  my  word." 


JUNE  15. 

"  Ye  are  now  returned  unto  the  Shepherd  and 

Bishop  of  your  souls." — 1  Peter  ii.  25. 

For  they  were  as  sheep  going  astray — This 
was  their  state  by  nature.  But  now  they  are 
in  a  state  of  grace.  And  two  things  are  ob- 
served with  regard  to  it.  First,  they  enter  it 
by  a  return — Ye  are  returned.  Grace  never 
leaves  us  as  it  finds  us.  It  makes  us  the  sub- 
jects of  a  change — not  a  change  from  cne 
class  of  opinions  to  another,  or  from  one  de- 
nomination to  another — not  a  change  from 
mere  gross  vices  to  moral  duties ;  but  a  change 
of  mind,  of  heart,  and  of  life;  and  which  em- 
bodies the  various  representations  given  of  it 
in  the  Scriptures.  It  is  a  turning  from  dark- 
ness to  light,  and  the  power  of  Satan  unto 
God.  It  is  the  renewing  of  the  Holy  Ghost. 
It  is  a  new  birth,  a  new  creation.  The  work, 
though  always  essentially  the  same,  differs  in 
various  individuals.  The  means  also  by  which 
it  is  produced  are  not  the  same  in  all  instances. 
In  general,  it  is  accomplished  by  the  preach- 
ing of  the  word ;  but  sometimes  it  is  effected 
by  reading  the  Scriptures,  by  a  good  book,  by 
pious  conversation,  by  affliction — "  Lo '  al. 
these  things  worketh  God  oftentimes  with 
man,  to  bring  back  his  soul  from  the  pit,  to  be 
enlightened  with  the  light  of  the  living." 

But  let  us  never  suppose  that  the  return  is 
owing  to  himself.  It  is  supposed  the  Apostle 
designed  to  express  this  by  the  form  of  his 
expression.  It  is  in  the  passive  voice — not 
ye — returned,  but  ye  are  returned — that  is, 
as  if  he  had  said,  ye  have  been  caused  to  re 
turn.  We  would  not  however  found  a  doc 
trine  of  such  importance  on  a  mere  gram 


JUNE  16. 


107 


maticism.  The  truth  is  expressly  asserted. 
M  Not  by  works  of  righteousness  which  we 
have  done,  but  according  to  his  mercy  he 
saved  us."  u  For  by  grace  are  ye  saved 
through  faith ;  and  that  not  of  yourselves :  it 
is  the  gift  of  God :  not  of  works,  lest  any  man 
should  boast  For  we  are  his  workmanship, 
created  in  Christ  Jesus  unto  good  works, 
which  God  hath  before  ordained  that  we  should 
walk  in  them." 

Secondly,  this  return  brings  them  to  Christ 
— "  Ye  are  returned  to  the  Shepherd  and 
Bishop  of  your  souls."  He  is  the  personage 
spoken  of;  and  how  <vell  does  he  deserve  the 
titles — But  observe,  the  grand  thing  in  re- 
ligion is  our  being  brought  to  Christ.  There- 
fore he  himself  said,  "Come  unto  me:" 
"  Every  man  therefore  that  hath  heard  and 
learned  of  the  Father  cometh  unto  me."  As 
it  pleased  the  Father  that  in  him  should  all 
fullness  dwell,  "  to  him,"  it  is  said,  "  shall 
men  come."  "  To  him  shall  the  gathering 
of  the  people  be."  It  is  with  him  we  have 
to  do  immediately  in  the  concerns  of  the 
soul.  We  want  a  mediator  between  God  and 
us ;  but  we  want  no  mediator  between  Christ 
and  us — To  him  we  must  come  as  we  are. 
"  In  the  Lord  have  I  righteousness  and 
3trength." 

Christians !  what  gratitude  becomes  you ! 
Ye  were  darkness,  but  now  are  ye  light  in 
the  Lord.  Ye  were  in  bondage,  but  are  now 
in  the  giorious  liberty  of  the  sons  of  God. 
Ye  were  destitute  of  all  spiritual  good,  but 
are  now  blessed  with  all  spiritual  blessings. 
How  should  your  obligation  to  such  infinite 
goodness  be  discharged  ?  By  a  few  languid 
emotions  or  formal  acknowledgments'?  A  soul 
redeemed  demands  a  life  of  praise. 

Christians !  what  confidence,  what  joy  be- 
comes you  !  All  hail,  ye  highly  favoured  of 
the  Lord — "  Ye  were  as  sheep  going  astray, 
but  are  now  returned  unto  the  Shepherd  and 
Bishop  of  souls" — You  are  returned  unto  One 
who  loved  you  from  eternity,  and  always  bore 
vou  in  his  heart — You  are  returned  to  one 
who  saved  you  from  a  thousand  dangers,  and 
preserved  you  by  his  providence  till  he  called 
you  by  his  grace — You  are  returned  to  one 
whose  power  is  Almighty,  whose  heart  is 
made  of  tenderness,  who  never  leaves  you, 
never  slumbers  nor  sleeps — You  are  returned 
to  one  who,  lest  any  hurt  you,  keeps  you 
night  and  day,  and  has  said,  My  sheep  shall 
never  perish,  neither  shall  any  pluck  them 
out  of  my  hand — You  are  returned  to  one 
who  will  feed  his  flock  like  a  shepherd  ;  who 
will  gather  the  lambs  with  his  arm,  and  carrv 
them  in  his  bosom,  and  gently  lead  those  that 
are  with  young — who  will  make  you  to  lie 
down  in  green  pastures,  and  feed  you  beside 
the  still  waters,  and  restore  your  souls,  and 
lead  you  in  the  paths  of  righteousness  for 
his  Name's  sake.  Yea,  though  you  walk 
through  the  valley  of  the  shadow  of  death, 


you  need  fear  no  evil,  for  he  will  be  with  you 
his  rod  and  his  staff  will  comfort  you.  Ant 
not  on'y  so,  but  he  will  bring  you  into  Im- 
manue  ^s  land  and  the  heavenly  places,  where 
the  Lamb  that  is  in  the  midst  of  the  throne 
shall  feed  you,  and  lead  you  to  living  fountains 
of  waters,  and  God  shall  wipe  away  all  tears 
from  your  eyes. 


JUNE  16. 

"  I  was  wounded  in  the  house  of  my  friend:" 

Zech.  xiii.  6. 
This  seems  literally  the  complaint  of  a 
false  prophet,  who  had  been  punished  and  re- 
moved from  his  office.  We  cannot  easily 
perceive  the  relation  between  the  treatment 
of  such  a  man  and  the  suffering  of  the  Sa- 
viour. And  yet  the  words  both  immediately 
preceding  and  following  can  scarcely  leave  a 
doubt  of  a  reference  to  him.  And  of  him  the 
complaint  is  true  in  every  respect.  True  with 
regard  to  the  treatment  he  met  with  from  the 
Jews.  He  came  to  his  own,  and  his  own  re- 
ceived him  not;  but  vilified  and  scourged 
him ;  crowned  him  with  thorns,  and  nailed 
him  to  the  tree.  True  with  regard  to  his 
treatment  from  nis  own  Apostles.  One  of 
them  betrayed  him  with  a  kiss ;  another  de- 
nied him  with  oaths  and  cursing ;  and  all  for- 
sook him  and  fled — He  looked  for  some  to 
take  pity  and  there  was  none,  and  for  comfort- 
ers but  he  found  none.  True  with  regard  to 
the  professors  of  his  religion  in  all  ages.  The 
world  is  the  house  of  his  enemies.  There  his 
day  is  profaned,  his  laws  trangressed,  his 
name  blasphemed,  his  truth  denied,  and  his 
followers  contemned — There  we  look  for 
nothing  else ;  and  though  we  censure  and 
condemn,  we  feel  no  surprise.  But  the 
Church  is  the  house  of  his  friends :  so  he  calls 
them  ;  and  it  is  their  honour  and  privilege  to 
be  such — yet  here,  even  here,  where  he  only 
reckons  upon  behaviour  becoming  the  rela- 
tion, he  is  often  dishonoured  and  injured — 
"  This  is  a  lamentation,  and  shall  be  for  a 
lamentation." 

But  what  is  the  conduct  by  which  he  is 
aggrieved  1  It  is  negligent  conduct — when 
they  disregard  the  means  of  grace  and  the 
institutions  of  religion.  These  he  has  es- 
tablished. He  has  commanded  us  not  to  for- 
sake the  assembling  of  ourselves  together 
He  has  promised  to  come  unto  us  and  bless  us 
in  all  places  where  his  name  is  recorded. 
What  then  can  be  more  trying  than  io  show 
how  little  we  regard  his  authority,  or  value 
his  presence  1  and  to  suffer  trifles  to  keep  us 
from  our  engagements  with  him  that  would 
not  detain  us  from  an  appointment  with  any 
of  our  fellow-creatures  ?  It  is  selfish  conduct 
— when  we  cannot  deny  ourselves,  or  make 
any  sacrifices  for  the  relief  of  his  members, 
and  the  support  and  spread  of  his  cause; 
though  we  are  often  praying  tnat  his  kingdom 


198 


JUNE  17. 


may  come,  and  that  h)  v*  ']  may  have  free 
course  and  be  glorified.  It  is  distrustful  con- 
duct— nothing  hurts  us  more  than  a  want  of 
confidence,  especially  after  long  intimacy  and 
tried  fidelity.  He  is  truth  itself,  and  loves  to 
see  us  taking  him  at  his  word,  and  depending 
upon  his  promises  as  firmer  than  heaven  and 
earth.  Nothing  in  a  friend  atones  for  dis- 
tance and  concealment,  and  our  learning 
things  not  by  communication  but  by  event. 
The  Lord  loves  to  be  consulted ;  and  when  we 
venture  to  act  without  taking  counsel  of  him, 
and  bring  ourselves  into  difficulties  and  em- 
barrassments, he  may  well  chide  us — "  You 
should  have  committed  your  way  unto  me." 
Hast  thou  not  procured  this  unto  thyself]  It 
is  timid  conduct — when  instead  of  going  forth 
to  him  without  the  camp  we  are  ashamed  of 
him  and  of  his  words ;  when  instead  of  being 
bold  as  a  lion  we  shrink  back  or  turn  aside  in 
the  path  of  duty,  at  every  intimation  of  dan- 
ger. The  fear  of  man  bringeth  a  snare.  But 
perfect  love  casteth  out  fear.  It  is  gloomy 
conduct — when  we  walk  mournfully  before 
the  Lord,  and  hang  down  our  heads  like  a 
bulrush,  and  sink  in  the  day  of  adversity.  We 
then  depreciate  and  misrepresent  his  religion, 
and  lead  people  to  think  it  is  a  course  of 
cheerlessness  and  melancholy.  Whereas,  by 
learning  in  whatsoever  state  we  are,  there- 
with to  be  content ;  and  in  every  thing  giving 
thanks ;  and  rejoicing  evermore ;  we  speak 
well  of  his  name,  we  recommend  his  service, 
we  invite  others  to  seek  him  with  us.  It  is 
anholy  conduct — when  instead  of  putting  to 
silence  the  ignorance  of  foolish  men,  and 
adorning  the  doctrine  of  God  our  Saviour, 
and  constraining  others  to  glorify  God  by  our 
good  works  which  they  behold  ;  we  cause,  by 
our  miscarriages  and  falls,  the  way  of  truth 
to  be  evil  spoken  of,  and  the  adversaries  of 
the  Lord  to  blaspheme.  Woe  to  the  world 
because  of  offences.  They  harden  the  wicked ; 
scandalize  the  weak;  distress  the  strong; 
weaken  the  hands  of  his  servants ;  and  vex 
and  grieve  his  Holy  Spirit.  And  though  he 
will  not  cast  away  his  people  whom  he  fore- 
knew, their  backslidings  shall  reprove  them, 
and  he  will  make  them  know  that  it  is  not  only 
an  evil  but  a  bitter  thing  to  forsake  him.  This 
is  the  law  of  the  house  :  "If  his  children  for- 
sake my  law,  and  walk  not  in  my  judgments ; 
if  they  break  my  statutes,  and  keep  not  my 
commandments ;  then  will  I  visit  their  trans- 
gression with  the  rod,  and  their  iniquity  with 
stripes.  Nevertheless  my  loving  kindness 
will  I  not  utterly  take  from  him,  nor  suffer 
my  faithfulness  to  fail.  My  covenant  will  I 
not  break,  nor  alter  the  thing  that  is  gone  out 
of  my  lips."  Thus,  because  Moses  and  Aaron 
did  not  sanctify  him  at  the  rock,  he  would  not 
suffc  r  them  to  go  over  Jordan.  And  though 
Le  put  away  David's  sin  i»  the  guilt  of  it,  yet 
the  effects  of  it  attended  him  through  life. 
A.nd  if  we  turn  from  his  history  to  his  ex- 


perience, in  the  fifty-first  Psalm,  we  shah  see^ 
that  in  addition  to  distressing  events  without, 
he  had  anguish  enough  within  to  induce  him 
ever  after  to  pray,  Hold  thou  me  up,  and  I 
shall  be  safe. 

But  while  fear  makes  us  prayerful,  let 
ingenuousness  make  us  penitent.  Let  us  be- 
wail the  ingratitude  and  vileness  of  our  con- 
duct towards  such  a  benefactor.  Let  us  hear 
him  say — Did  not  I  suffer  enough  while  on 
earth]  Must  I  now  not  only  be  crucified 
afresh  and  put  to  an  open  shame  among  others ; 
but  be  wounded  in  the  house  of  my  friends  1 
Who  when  rich  for  thy  sake  became  poor  ] 
By  whose  blood  wast  thou  redeemed  ]  In 
whose  righteousness  art  thou  accepted  ]  What 
have  I  not  done  for  thee  ]  And  what  have  f 
not  engaged  to  do  ]  Have  I  not  promised  to 
guide  thee  in  all  thy  ways  ]  To  keep  thee  in 
all  thy  dangers]  To  supply  all  thy  wants] 
To  make  all  things  work  together  for  thy 
good  ]  And  to  receive  thee  at  death  to  my- 
self, that  where  I  am  thou  mayest  be  also  1 

IS  THIS  THY  KINDNESS  TO  THY  FRIEND  V' 

"  Forgive  my  guilt,  O  Prince  of  peace, 
I'll  wound  my  God  no  more; 
Hence  from  my  heart,  my  sins,  begone. 
For  Jesus  I  adore." 


JUNE  17. 

"  And  Jacob  went  out  from  Beer-sheba,  and  went 
towards  Haran" — Gen.  xxviii.  10. 

Esau's  anger  was  fierce  against  Jacob  for 
having  deprived  him  of  his  father's  blessing. 
His  mother  therefore  advised  him  to  flee  to 
her  brother  Laban,  and  tarry  with  him  a  few 
days  ;  "  until,"  said  she,  "  thy  brother's  fury 
turn  away,  and  he  forget  that  which  thou 
hast  done  to  him ;"  clearly  intimating  that  his 
concern  would  be  of  short  duration,  and  that 
levity  would  soon  extinguish  resentment 
Whence  we  may  learn  that  carnal  men,  for 
such  this  profane  person  strikingly  represents, 
can  easily  resign  what  a  believer  would  not 
part  with  for  a  thousand  worlds — The  blessing 
of  his  heavenly  Father. 

Dismissed  by  Isaac  with  admonition  ana 
prayer,  "Jacob  went  out  from  Beer-sheba, 
and  went  toward  Haran."  Though  the  sim- 
plicity and  manners  of  the  age  rendered 
travelling  less  formidable  than  it  appears  to 
persons  unaccustomed  to  it  now,  yet  the 
journey  must  have  been  very  trying  to  Jacob 
— The  distance  was  great — he  was  parting 
with  his  parents — he  was  young — he  had 
been  tenderly  brought  up,  having  been  the 
favourite  of  Rebecca — he  had  no  beast  to 
carry  him — he  had  no  servant  to  attend  him 
— no  guide  to  direct  him — no  guard  to  pro- 
tect him — no  companion  to  cheer  him  by 
communion.  Thus  he  goes  forward  solitary 
and  pensive,  ruminating  upon  his  sad  condi- 
tion, and  conflicting  with  those  apprehensions 
which  always  attend  untried  and  uncertain 


JUNE  17. 


199 


«ven'  i.  And  "  he  lighted  upon  a  certain 
olaco,  and  tarried  there  all  night,  because  the 
sun  was  set."  The  road  he  travelled,  if  it 
mig'<t  be  called  a  road,  was  in  many  places 
s?.v'ge  and  dreary  ;  uninhabited  of  men,  and 
ipfrsted  with  wild  beasts,  which  would  now 
be  roving  abroad :  "  Thou  makest  darkness, 
and  it  is  night :  wherein  all  the  beasts  of  the 
forest  do  creep  forth.  The  young  lions  roar 
after  their  prey,  and  seek  their  meat  from 
God.  The  sun  ariseth,  they  gather  them- 
selves together,  and  lay  them  down  in  their 
dens."  Jacob's  safety  therefore  prevents  his 
going  onward  till  the  morning.  Here  there- 
fore he  must  repose.  But  what  will  he  do  for 
lodgings?  There  is  no  habitation  near  him. 
And  for  want  of  materials  he  cannot  pitch  a 
tent  He  is  therefore  obliged  to  expose  his 
body  to  the  moist  air  of  the  night :  the  sky  is 
his  tester ;  the  darkness  his  curtain  ;  the  earth 
his  bed  :  "  and  he  took  the  stones  of  that  place, 
and  put  them  for  his  pillow,  and  lay  down  in 
that  place  to  sleep."  And  could  he  sleep  in 
such  a  condition  ?  The  sleep  of  a  labouring 
man  is  sweet ;  and  he  does  not  require  del- 
icate accommodations — But  this  was  not  all. 
He  hereby  showed  his  inward  serenity  and 
confidence.  The  wicked  flee  when  no  man 
pursueth  ;  but  the  righteous  is  bold  as  a  lion. 
The  Lord  keeps  in  perfect  peace  the  mind 
that  is  stayed  upon  him.  David,  when  the 
rebellion  of  his  son  raged  around  him,  said, 
"  I  will  both  lay  me  down  in  peace,  and  sleep : 
for  thou,  Lord,  only  makest  me  dwell  in 
safety."  And  Peter,  the  night  before  his  in- 
tended execution,  was  sleeping  so  soundly 
between  the  soldiers,  that  the  angel,  to  awake 
him,  was  compelled  to  strike  him.  How 
happy  in  trouble,  and  how  safe  in  jeopardy 
are  those  who  have  an  all-surficient  Jehovah 
to  watch  over  them,  and  keep  them  by  day 
and  by  night ! 

There  cannot  be  a  better  evidence  of  our 
belonging  to  God  than  the  resignation  of  our- 
selves to  him  in  a  way  of  providence.  "  How 
may  I  know  I  do  so !"  We  answer,  by  ac- 
quiescing in  his  dispensations,  and  accommo- 
dating yourselves  to  events.  We  find  no 
murmuring  in  Jacob,  notwithstanding  the 
trying  circumstances  ho  was  in.  The  hope 
of  an  agreeable  scene  for  the  future  reconciled 
him  to  his  hard  condition  for  the  present.  So 
should  it  be  with  us  while  we  are  travelling, 
not  to  Haran,  but  to  heaven ;  not  to  the  house 
of  a  cruel  Laban,  but  to  the  dwelling  of  a 
gracious  Saviour.  He  will  give  us  every 
thing  necessary  for  our  journey,  and  a  wel- 
come and  blessed  reception  at  the  end  of  it. 
It  becomes  us  therefore  in  patience  to  possess 
our  souls,  and  to  go  on  our  way  rejoicing. 

Jacob  sleeps,  but  his  heart  waketh.  It 
would  be  unwarrantable  to  conclude  that 
Jacob  had  held  no  intercourse  with  God  dur- 
ing his  iourney.     We  have  every  reason  to 


suppose  that  what  he  had  been  reflecting  upon 
during  the  day  continued  to  occupy  and  im- 
press his  thoughts  at  night ;  and  therefore  that 
God  took  advantage  of  it  in  dealing  with  him 
And  though  there  was  something  extraordi- 
nary in  the  affair  before  us,  yet  we  are  per- 
suaded that  if  we  were  more  with  God  when 
we  are  awake,  we  should  be  more  with  God 
when  we  are  asleep — for  "  a  dream  cometh 
through  the  multitude  of  business." 

Jacob  dreamed.  The  generality  of  dreams 
are  frivolous  and  vain  ;  and  it  is  strange  that 
many  good  people  should  lay  such  stress  upon 
them  as  they  often  do.  But  the  circumstances 
of  Jacob's  dream  are  worthy  our  attention ; 
because  they  have  the  signature  of  God  upon 
them.     Observe  what  was 

Seen.  "  Behold  a  ladder  set  upon  the 
earth,  and  the  top  of  it  reached  to  heaven." 
Was  this  designed  to  intimate  the  providence 
of  God  as  observing  all  things,  and  keeping 
up  a  perpetual  correspondence  between 
heaven  and  earth  1  Rather  read  the  language 
of  our  Saviour  to  Nathanael :  "  Verily,  verily, 
I  say  unto  you,  Hereafter  ye  shall  see  heaven 
open,  and  the  angels  of  God  ascending  and 
descending  upon  the  Son  of  man."  Here  is 
the  true  meaning  of  the  ladder.  And  why 
should  this  be  deemed  unlikely  ?  Was  not  he 
always  the  consolation  of  Israel  ?  Here  were 
his  divinity  and  humanity ;  his  humiliation, 
and  his  exaltation ;  the  one  extending  to  earth, 
the  other  to  heaven.  He  was  a  figure  of  the 
medium  of  communications  between  the 
upper  and  the  lower  world.  He  is  the  media- 
tor between  God  and  man.  Every  blessing 
comes  to  us  through  his  interposition  :  and 
therefore  the  ministry  of  angels.  Hence, 
"  Behold  the  angels  of  God  ascending  and 
descending  on  it"  For  through  him  these 
celestial  beings  "  are  all  ministering  spirits, 
sent  forth  to  minister  unto  them  who  shall  be 
heirs  of  salvation."  They  rejoice  when  they 
are  converted ;  they  encamp  round  about  them 
in  their  dangers,  and  deliver  them ;  they  at- 
tend their  worshipping  assemblies ;  and  at 
last  convey  their  departing  spirits  into  Abra- 
ham's bosom.  These  angels  did  not  go  up 
and  down  the  ladder  after  the  manner  of  per- 
sons amusing  themselves :  they  ascended  to 
receive  their  orders,  and  descended  to  execute 
them.  Though  they  excel  in  strength,  they 
do  his  commandments,  hearkening  unto  the 
voice  of  his  word.  He  says  to  one,  Go,  and 
he  goeth  ;  to  another  Come,  and  he  cometh ' 
and  it  is  his  pleasure  they  regard,  and  not  the 
nature  of  the  employment;  and  if  two  of  them 
were  summoned  into  his  presence,  and  order- 
ed, the  one  to  govern  an  empire,  and  the  other 
to  show  some'Hagar  a  well,  they  would  re- 
pair to  their  posts  with  equal  readiness  and 
delight— May  his  will  be  done  on  earth  as  it 
is  in  heaven!  What  do  we  read  further'' 
"  And,    behold,  the   Lord  stood    above  it  * 


200 


JUNE  lw. 


Standing  was  a  posture  of  attention — He  was 
looking  down  to  observe  his  weary-worn 
pilgrim  sleeping  at  the  foot  of  the  ladder,  and 
every  way  ready  to  appear  for  him.  Observe 
therefore  what  was 

Heard.  God  repeats  the  covenant  made 
with  his  father,  and  ratifies  it  to  himself,  as- 
suring him  that  the  country  in  which  he  was 
now  reposing  should  be  given  to  him  and  his 
posterity  for  a  possession;  that  his  offspring 
should  be  numerous  and  illustrious ;  and  that 
one  of  his  descendants  should  prove  a  bene- 
factor to  all  mankind :  "  I  am  the  Lord  God 
of  Abraham  thy  father,  and  the  God  of  Isaac : 
the  land  whereon  thou  liest,  to  thee  will  I  give 
it,  and  to  thy  seed ;  and  thy  seed  shall  be  as 
the  dust  of  the  earth,  and  thou  shalt  spread 
abroad  to  the  west,  and  to  the  east,  and  to  the 
north,  and  to  the  south  :  and  in  thee  and  in 
thy  seed  shall  all  the  families  of  the  earth  be 
blessed."  But  God  is  a  very  present  help  in 
trouble ;  he  therefore  accommodates  his  prom- 
ise to  his  present  situation  and  circumstances: 
"  And,  behold,  I  am  with  thee,  and  will  keep 
thee  in  all  places  whither  thou  goest,  and  will 
bring  thee  again  into  this  land  ;  for  I  will  not 
leave  thee,  until  I  have  done  that  which  I 
have  spoken  to  thee  of!"  He  was  alone,  and 
God  engages  to  be  with  him — He  was  ex- 
posed, and  God  engages  to  keep  him — He  was 
an  exile,  and  God  engages  to  bring  him  home 
again — And  all  this  issuing  from  faithfulness 
itself,  and  more  to  be  relied  on  than  the  con- 
tinuance of  heaven  and  earth  !  What  could 
Jacob  desire  more  1 

And  what  was  the  impression  the  whole 
made  upon  him  1  "  Then  Jacob  awoke" — 
Perhaps  it  was  a  short  sleep,  but  it  was  long 
enough.  By  the  sweet  dream  attending  it  he 
learned  what  he  was  ignorant  of  before  he 
slumbered ;  namely,  that  God  was  there — 
And  he  said,  "  Surely  the  Lord  is  in  this 
place,  and  I  knew  it  not."  How  strikingly 
does  this  ignorance  represent,  first,  the  igno- 
rance of  mankind  in  general.  God  is  every- 
where. He  is  about  their  path  and  their  lying 
down — But  they  do  not  know,  they  do  not 
consider,  they  do  not  realize  it.  If  they  did, 
how  differently  would  they  speak,  and  act, 
and  live!  Secondly,  the  ignorance  of  the 
people  of  God  themselves.  How  prone  are 
they  to  forget  their  privileges  and  principles ; 
and  to  imagine  they  are  left  of  God  in  partic- 
ular situations  and  difficulties.  But  they  can- 
not be  left,  especially  in  their  afflictions :  for 
he  has  not  only  said,  I  will  never  leave  thee, 
nor  forsake  thee — but  "  I  will  be  with  thee 
in  trouble ' — "  When  thou  passest  through 
the  waters,  I  will  be  with  thee ;  and  through 
the  rivers,  they  shall  not  overflow  thee :  when 
thou  walkest  through  the  fire,  thou  shalt  not 
be  burned ;  neither  shall  the  flame  kindle 
upon  thee."  Yet  after  all  this,  divine  mani- 
festations often  surprise  us ;  and  we  wonder 
where  we  should  only  praise. 


JUNE  18. 

"  And  he  was  afraid,  and  said,  How  dreadful  t$ 
this  place .'  this  is  none  other  but  the  house  of 
God,  and  this  is  the  gate  of  heaven" — Gen 
xxviii.  17. 

Such  was  the  exclamation  of  Jacob  after 
his  pleasing  dream ;  when  he  awoke  from 
sleep  and  said,  Surely  the  Lord  is  in  this 
place,  and  I  knew  it  not. 

It  shows  us  that  intercourse  with  God,  in- 
stead of  favouring  levity  of  mind,  produces 
the  most  serious  impressions.  The  man  that 
felt  no  apprehension  in  the  evening  at  lying 
down  in  the  open  air,  enveloped  in  darkness 
and  surrounded  with  danger,  is  afraid  in  the 
morning — at  what  1  The  thought  of  a  pres- 
ent Deity.  This  was  not  indeed  a  slavish  ter- 
rifying dread,  like  that  of  Belshazzar,  when 
he  saw  the  handwriting  upon  the  wall,  when 
the  joints  of  his  loins  were  loosed,  and  his 
knees  smote  one  against  another  :  but  it  was 
reverence  and  godly  fear ;  such  as  Peter  and 
Isaiah  and  Job  felt,  at  the  manifestations  of 
the  divine  glory ;  and  such  as  the  angels  feel 
when  they  veil  their  faces  before  him.  Let 
this  rectify  the  mistake  of  those  who  imagine 
that  the  doctrines  of  grace  and  the  work  of 
the  Spirit  lead  people  to  a  kind  of  careless 
and  presumptuous  freedom  with  God.  The 
experience  of  every  believer  gives  the  lie  to 
this.  The  nearer  he  draws  to  God's  seat,  and 
the  more  intimately  he  deals  with  him,  the 
more  he  sees  of  his  perfections,  and  the  more 
he  feels  his  own  vanity  and  vileness.  And 
the  Scripture  assures  us  that  God  is  greatly 
to  be  feared  in  the  assembly  of  the  saints,  and 
to  be  had  in  reverence  of  all  them  that  are 
about  him. 

Wherever  God  meets  with  his  people,  that 
place  deserves  to  be  considered  as  his  house. 
This  is  conformable  to  his  own  language: 
"  The  heaven  is  my  throne,  and  the  earth  is 
my  footstool :  where  is  the  house  that  ye  build 
unto  me?  and  where  is  the  place  of  my  rest? 
For  all  those  things  hath  mine  hand  made, 
and  all  those  things  have  been,  saith  the 
Lord:  but  to  this  man  will  I  look,  even  to 
him  that  is  poor  and  of  a  contrite  spirit,  and 
trembleth  at  my  word."  Observe  also  our 
Saviour's  conversation  with  the  woman  of 
Samaria.  Her  countrymen  supposed  that 
God  must  be  preferably,  if  not  exclusively 
worshipped  on  Gerizim  ;  while  the  Jewg 
thought  the  same  of  Jerusalem :  but  he  re- 
minded her  that  the  worship  of  God  did  not 
derive  its  excellency  or  acceptableness  from 
locality:  "Woman,  believe  me,  the  hour 
cometh,  when  ye  shall  neither  in  this  moun- 
tain, nor  yet  at  Jerusalem,  worship  the  Father 
God  is  a  Spirit :  and  they  that  worship  him 
must  worship  him  in  spirit  and  in  truth." 

God  seldom  receives  any  thing  but  formal- 
ity from  those  worshippers,  whose  bigoted  at- 
tachment to  any  particular  mode  or  building 


JUNE  19. 


yoi 


e*ds  them  to  say,  "  The  temple  of  the  Lord, 
►he  temple  of  the  Lord,  the  temple  of  the 
Lord  are  we."  Nothing  makes  a  people  dear 
to  God  but  their  resemblance  of  him;  and 
nothing  makes  any  place  sacred  but  the  di- 
vine presence — there  can  be  no  sanctity  in 
wood  and  stone — "  This"  says  Jacob,  of  the 
bare  ground  on  which  he  had  been  lying, 
having  seen  and  heard  God  there ;  ''  this  is 
none  other  than  the  house  of  God."  Our  Lord 
prayed  and  preached  in  private  dwellings;  in 
the  open  air ;  on  the  side  of  a  mou  ntain ;  by  the 
way-side ;  and  from  a  fishing-boat,  as  well  as 
in  the  synagogue  and  temple.  So  did  his  Apos- 
tles. It  was  not  till  the  end  of  the  third  cen- 
tury that  Christians  had  edifices  expressly 
reared  for  their  public  worship.  In  three 
cases  this  remark  may  encourage  us.  First, 
when  by  accident,  disease,  relative  affliction, 
or  civil  engagement,  we  are  detained  from 
the  courts  of  the  Lord!  If  the  heart  be  there, 
and  we  are  unavoidably  prevented,  the  Lord 
will  make  up  the  loss,  and  we  shall  see  his 
power  and  glory  as  we  have  seen  him  in  the 
sanctuary.  Secondly,  if  Providence  should 
fix  our  station  where  we  have  little  or  no  ad- 
vantage from  the  privileges  of  God's  house. 
John  was  in  the  Spirit  on  the  Lord's  day, 
though  in  exile,  and  far  from  the  usual  ap- 
pendages of  the  Sabbath.  "  I  will  be,"  says 
\Jod,  "a  little  sanctuary  to  them  in  the  midst 
of  the  heathen."  Thirdly,  in  the  intervals 
of  public  worship.  We  cannot  be  always,  or 
very  frequently  in  the  temple ;  but  we  may 
render  every  object  and  every  event  a  preach- 
er; and — 

"  Where'er  we  seek  him  he  is  found, 
And  every  place  is  holy  ground." 

Again.  The  experience  of  good  men  even 
here  sometimes  approximates  them  to  the 
world  of  glory.  Jacob  saw  that  he  was  not 
in  heaven,  but  in  such  communion  and  with 
such  manifestations,  he  thought  it  could  not 
be  far  off"—"  This,"  says  he,  "  is  none  other 
than  the  gate  of  heaven."  Carnal  men  think 
of  heaven  (if  ever  they  think  of  it  at  all)  as 
a  place  far  off,  and  to  be  reached  by  ascend- 
ing up  thousands  of  miles  through  the  skies. 
But,  says  our  Saviour,  "the  kingdom  of  God 
is  nigh  you.  The  kingdom  of  heaven  is 
within  you."  And  the  believer's  present  ac- 
quaintance with  it  and  participations  of  it 
convince  him  that  heaven  is  a  state  rather 
than  a  place — He  is  the  first-fruits  of  the 
Spirit,  the  earnest  of  inheritance-  He  has 
come  to  the  heavenly  Jerusalem,  and  has 
everlasting  life.  And  we  confine  not  this  to 
some  extraordinary  enjoyments  in  his  private 
and  public  devotional  engagements — in  tribu- 
lation we  have  seen  him  "joyful  in  glory;" 
and  have  heard  him  "shout  aloud  upon  his 
bed"  of  painful  sickness,  and  dying  anguish. 

Finally,  the  house  of  God  and  the  gate  of 
neaven  are  related  to  each  other ;  and  there- 
fore they  are  well  an  ntioned  together.     Not 


that  the  connexion  between  them  is  insepara 
ble ;  or  that  all  those  who  attend  the  one  wil 
enter  the  other — Far  from  it  To  some  the 
house  of  God  will  be  the  gate  of  heh,  J>nd 
open  to  them  a  passage  into  greater  misery, 
and  the  preaching  of  the  Word  will  prove 
the  savour  of  death  unto  death.  But  this  is 
the  effect  of  perversion  or  misimprovement 
The  means  of  grace  are  designed  and  adapts 
to  awaken  and  secure  our  attention  to  the 
things  which  belong  to  our  peace.  In  the 
house  of  God  many  of  his  people  are  convert- 
ed ;  and  all  are  comforted,  improved,  and  es- 
tablished. To  them  the  Sabbath  is  an  emblem 
of,  and  a  preparation  for  the  rest  that  remains 
when  the  busy  week  of  life  is  over.  They 
are  here  learning  and  loving  the  song  they 
will  sing  for  ever.  The  temple  below  only 
precedes  and  introduces  the  temple  above — 
Thus  the  pious  Philip  Henry  would  often  end 
his  "  pleasant  things"  on  the  evening  of  the 
Lord's  day,  by  saying — "  Well,  if  this  be  not 
heaven,  it  must  be  the  way  to  it." 


JUNE  19. 
" lam  Alpha  and  Omega." — Rev.  1.  8. 

Alpha  and -Omega  are  the  first  and  last 
letters  in  the  Greek  alphabet;  and  therefore 
stand  for  the  commencement  and  termination 
of  any  concern  in  question — Therefore  it  is 
here  added  by  way  of  explanation,  "  The  be- 
ginning and  the  ending." 

It  is  proper  to  observe  that  this  is  the  way 
in  which  God  characterizes  himself:  "Thua 
saith  the  Lord  the  King  of  Israel,  and  his  re- 
deemer the  Lord  of  hosts ;  I  am  the  first,  and 
I  am  the  last ;  and  beside  me  there  is  no  God" 
— This  is  very  decisive.  And  yet  the  Lord 
Jesus  applies  this  title  to  himself.  "  I  am 
Alpha  and  Omega,  the  beginning  and  the 
ending,  saith  the  Lord,  which  is,  and  which 
was,  and  which  is  to  come,  the  Almighty" — 
We  are  not  ignorant  of  the  pretence  of  some, 
that  God  the  Father  is  here  intended;  but 
nothing  like  evidence  supports  it;  while  the 
attempt  itself  betrays  a  concession  that  if  the 
words  were  the  words  of  our  Saviour,  his  di- 
vinity would  be  established.  But  read  again : 
"  I  am  Alpha  and  Omega,  the  first  and  the 
last :  and,  What  thou  seest,  write  in  a  book, 
and  send  it  unto  the  seven  churches  which 
are  in  Asia.  And  I  turned  to  see  the  voice 
that  spake  with  me.  And  being  turned,  I  saw 
seven  golden  candlesticks ;  and  in  the  midst 
of  the  seven  candlesticks  one  like  unto  the 
Son  of  man,  clothed  with  a  garment  down  to 
the  foot,  and  girt  about  the  paps  with  a  golden 
girdle.  And  when  I  saw  him,  I  fell  at  his  feet 
as  dead.  And  he  laid  his  right  hand  upon  me. 
saying  unto  me,  Fear  not ;  I  am  the  first  and 
the  last :  I  am  he  that  liveth  and  was  dead  ; 
and,  behold,  I  am  alive  for  evermore,  Amen  ; 
and  have  the  keys  of  hell  and  of  death."  And 


202 


JUNE  20. 


again:  "It  is  done.  I  am  Alpha  and  Omega,  the 
beginning  and  the  end.  I  will  give  unto  him 
that  is  athirst  of  the  fountain  of  the  water  of 
life  freely."  "And,  behold,  I  come  quickly ;  and 
my  reward  is  with  me,  to  give  every  man  ac- 
cording as  his  work  shall  be.  I  am  Alpha  and 
Omega,  the  beginning  and  the  end,  the  first 
and  the  last."  Here  he  is  undeniably  the 
speaker ;  and  equally  is  he  so  in  our  text 
.Now  if  he  had  been  thus  called  only  in  one 
place,  it  would  have  been  sufficient  for  our 
purpose :  but  the  frequency  of  the  appropria- 
tion of  the  title  shows  how  necessary  it  is 
that  we  always  entertain  proper  apprehen- 
sions of  his  greatness. 

But  what  is  the  import  of  the  title  itself! 
First,  it  regards  his  nature,  and  shows  the 
duration  of  it.  It  never  began,  and  will  never 
end.  Hence  in  another  place  he  is  said  to  be 
"  the  same  yesterday,  to-day,  and  for  ever." 
And  Paul  holds  forth  this  truth  by  comparing, 
or  rather  contrasting  him  with  the  creation — 
He  was  before  the  world  appeared ;  and  he 
will  be  when  it  is  no  more :  Thou,  Lord,  in 
the  beginning  hast  laid  the  foundation  of  the 
earth ;  and  the  heavens  are  the  works  of 
thine  hands :  they  shall  perish  ;  h,tt  thou  re- 
mainest ;  and  they  all  shall  wax  old  as  doth 
a  garment ;  and  as  a  vesture  shalt  thou  fold 
them  up,  and  they  shall  be  changed :  but  thou 
art  the  same,  and  thy  years  shall  not  fail." 
It  is  true  that  angels,  and  the  spirits  of  just 
men  made  perfect,  and  even  their  glorified 
bodies,  will  be  immortal.  But  they  will  not 
continue  like  him.  They  are  only  streams, 
he  is  the  fountain  of  life.  They  are  branches, 
he  is  the  vine  that  sustains  them.  In  him 
they  will  live,  and  move,  and  have  their  be- 
ing for  ever.  If  he  should  suspend  his  influ- 
ence for  a  moment,  they  would  return  to  their 
original  nothingness — "He  only,"  therefore, 
"  hath  immortality." 

It  also  regards  his  agency — The  continu- 
ance and  exclusiveness  of  it — That  he  is  the 
commencer  and  completer — That  he  is  all  in 
all— In  what  1 

Let  us  look  at  creation.  Modern  science 
has  surprisingly  enlarged  our  conceptions  of 
the  magnitude  and  extent  of  the  universe ; 
but  glorious  and  immense  as  it  is — we  use 
only  the  language  of  Scripture :  "All  things 
were  made  by  him ;  and  without  him  was  not 
any  thing  made  that  was  made."  "  By  him 
were  all  things  created,  that  are  in  heaven, 
and  that  are  in  earth,  visible  and  invisible, 
whether  they  be  thrones,  or  dominions,  or 
principalities,  or  powers:  all  things  were 
created  by  him,  and  for  him."  Thus  he  is  the 
first  cause,  and  the  last  end  of  the  whole. 

Let  us  look  at  providence.  Preservation, 
if  it  be  not  a  continued  creation,  requires  a 
continual  agency — "And  he  is  before  all 
things,  and  by  him  all  things  consist."  "  He 
upholdeth  all  things  by  the  word  of  his  pow- 
er."   How  many  creatures  are  there  visible, 


and  what  myriads  of  myriads  more,  that  aro 
invisible,  in  the  air,  the  water,  and  the  earth ! 
.And  the  eyes  of  all  wait  upon  him.  He  open- 
eth  his  hand  and  satisfieth  every  living  thing 
He  is  the  King  of  kings,  and  the  Lord  of 
lords.  He  raises  them  up,  and  brings  them 
down,  as  he  pleases :  they  fulfil  his  purposes, 
and  will  appear  at  his  tribunal.  Empires  are 
formed  or  destroyed  at  his  nod.  All  their 
revolutions  are  connected  with  his  cause ; 
and  the  kingdom  and  nation  that  will  not 
serve  him  shall  perish.  He  is  the  head  over 
all  things  to  the  Church  which  is  his  body ; 
the  fullness  of  him  that  filleth  all  in  all. 

Let  us  look  at  redemption.  He  trod  the 
winepress  alone ;  and  of  the  people  there  was 
none  with  him.  By  himself  he  purged  our 
sins.  When  he  died  he  said,  It  is  finished. 
And  by  the  one  offering  up  of  himself,  we  are 
assured  he  hath  perfected  for  ever  them  that 
are  sanctified.  And  he  is  not  only  the  Alpha 
and  Omega  in  obtaining  eternal  redemption 
for  us,  but  in  the  application  of  it.  He  saves 
us  by  the  washing  of  regeneration  and  the 
renewing  of  the  Holy  Ghost.  We  live  in  the 
Spirit ;  we  walk  in  the  Spirit ;  and  this  Spirit 
is  "  the  Spirit  of  Christ,"  and  derived  only 
from  him.  The  Apostle  therefore  calls  him 
"  the  author  and  finisher  of  our  faith."  He  is 
all  that  faith  sees,  lays  hold  of,  relies  upon, 
rejoices  and  glories  in.  Whose  blood  but  his 
cleanses  us  from  all  sin  1  Whose  righteous- 
ness but  his  can  we  mention  in  our  approach 
to  God  ]  In  whom  alone  are  we  free  from  all 
condemnation  ?  He  only  lives  to  make  inter- 
cession for  us.  He  only  is  our  advocate  with 
the  Father.  In  him  all  fullness  dwells.  Nei- 
ther is  there  salvation  in  any  other ;  for  there 
is  no  other  name  given  under  heaven  among 
men  whereby  we  must  be  saved.  He  pro- 
duces also  the  grace  of  faith :  he  maintains 
it :  he  perfects  it :  and  therefore  the  Apostles 
addressed  themselves  to  him,  saying,  Lord, 
increase  our  faith.  And  the  same,  by  a  parity 
of  reason,  may  be  said  of  all  our  religious 
principles  and  dispositions.  He  is  the  author 
and  finisher  of  our  hope  ;  the  author  and  fin- 
isher of  our  patience  ;  the  author  and  finisher 
of  our  humility,  our  peace,  our  joy.  There- 
fore on  him  all  believers  alone  depend,  and  to 
him  alone  they  ascribe  the  praise  and  glory 
of  all  they  possess.  "  Of  his  fullness  have  at. 
we  received,  and  grace  for  grace. 


JUNE  20. 
"And  the  Lord  said  unto  Moses,  Go  on  befor* 
the  people,  and  take  with  thee  of  the  elders  'of 
Israel ;  and  thy  rod,  wherewith  thou  smotest 
the  river,  take  in  thine  hand,  and  go.  Behold, 
I  will  stand  before  thee  there  upon  the  rock  in 
Horeb ;  and  thou  shalt  smile  the  rock,  and 
there  shall  come  water  out  of  it,  that  the  people 
may  drink." — Exodus  xvii.  5,  6. 

We  should  learn  two  things  from  this  in- 


JUNE  21. 


203 


terposition.  The  one  regards  the  providence 
of  God.  The  other  the  grace  of  our  Lord 
Jesus  Christ. 

It  should  teach  us  to  rely  on  the  providence 
of  God  in  our  difficulties  and  straits.  The 
trial  was  great — They  pitched  in  Rephidim, 
and  the  people  had  no  water  to  drink.  Con- 
sider how  indispensable  this  supply  was,  in  a 
dry  place,  under  a  burning  sun,  and  with 
such  an  immense  multitude  of  men,  women, 
children,  and  cattle  !  What  lowings  of  the 
herds !  What  piercing  cries  of  the  infants ! 
What  anguish  is  parching  thirst ! — God  could 
have  led  them  to  a  place  where  were  wells 
of  water,  or  have  rained  down  showers  upon 
them  ;  but  this  would  not  have  been  so  sen- 
sible and  striking  a  display  of  omnipotence, 
as  bringing  water  at  once  by  a  stroke  out  of 
a  rock,  which,  as  we  learn  from  two  other 
passages  of  Scripture,  was  a  rock  of  flint; 
and  in  such  abundant  effusions.  "  He  brought 
streams  also  out  of  the  rock,  and  caused 
waters  to  run  down  like  rivers."  What  a 
foundation  for  their  hope  in  God  !  Yet  see 
their  unbelief.  We  should  have  thought  it 
impossible  for  them,  after  such  a  proof  of  his 
almightiness  and  all-sufficiency,  to  have  ques- 
tioned whether  he  could  deliver  or  relieve 
them :  "  yet  they  spake  against  God ;  they 
said,  Can  God  furnish  a  table  in  the  wilder- 
ness !  Behold,  he  smote  the  rock,  that  the 
waters  gushed  out,  and  the  streams  overflow 
ed  ;  can  lie  give  bread  also  1  can  he  provide 
fl^sh  for  his  people  ?"  So  it  was  with  them. 
But  how  was  it  with  Moses,  when  God  had 
engaged  to  furnish  the  people  with  flesh  for 
a  month  ?  Moses  said,  The  people,  among 
whom  I  am,  are  six  hundred  thousand  foot- 
men ;  and  thou  hast  said,  I  will  give  them 
flesh,  that  they  may  eat  a  whole  month.  Shall 
the  flocks  and  the  herds  be  slain  for  them,  to 
suffice  them  1  or  shall  all  the  fish  of  the  sea 
be  gathered  together  for  them,  to  suffice 
them  ?  And  the  Lord  said  unto  Moses,  Is  the 
Lord's  hand  waxed  short?  thou  shalt  see  now 
whether  my  word  shall  come  to  pass  unto 
thee  or  not,"  How  was  it  with  our  Lord's 
own  disciples  1  They  had  seen  him  from  a 
most  scanty  supply  feed  a  vast  multitude,  so 
that  as  distributors  they  had  twenty-fold  more 
in  their  hands  when  they  left  off  than  they 
began  with :  yet  when  they  were  in  the  boat, 
they  began  to  despond,  because  they  had  but 
one  loaf!  And  has  not  this  been  still  more 
the  case  with  us  ?  Are  we  not  always  limit- 
ing the  Holy  One  of  Israel,  and  ready  to  say, 
"There  is  no  hope,"  especially  when  the 
usual  expedients  fail  us?  But  we  should  re- 
member that  nothing  is  too  hard  for  the  Lord ; 
and  that  if  he  does  not  find  a  way  for  our  re- 
lease or  relief,  he  can  furnish  one.  Our  ex- 
tremity is  his  opportunity.  He  does  not  pre- 
vent darkness ;  but  to  the  upright  there 
ariseth  light  in  tr  >  darkness :  and  it  is  often 
darkest  before  br«.ak  of  day.    He  turneth  the 


shadow  of  death  into  the  morning.  He  loves 
to  appear  to  our  joy,  when  all  prospect  that 
we  should  be  saved  is  taken  away.  Let  us 
remember  that  what  is  impossible  to  us  is 
easy  to  him.  Who  ordered  the  fish  to  bring 
Peter  the  tribute-money?  Who  multiplied 
the  widow's  oil  and  meal?  Who  brought 
Elijah  bread  and  meat  in  the  morning  and  in 
the  evening  ?  Who  turned  the  rock  into  a 
standing  water,  the  flint  into  a  fountain  of 
waters  ? 

It  will  readily  be  conceded  that  we  are  not 
to  look  for  miracles  now.  But  we  are  to  look 
for  him  who  performed  them,  who  is  a  very 
present  help  in  trouble,  whose  hand  is  not 
shortened  that  it  cannot  save,  and  whose  ear 
is  not  heavy  that  it  cannot  hear.  He  has  said, 
and  the  Scripture  cannot  be  broken,  "Thy 
bread  shall  be  given  thee,  and  thy  water  shall 
be  sure  ;"  and  "  They  that  seek  the  Lord  shall 
not  want  any  good  thing." 

But  his  work  is  perfect,  his  ways  are  judg- 
ment. We  do  many  things  to  accomplish  one 
purpose ;  he  accomplishes  many  purposes  by 
one  thing.  This  interposition  therefore  not 
only  displays  the  Providential  care  of  God, 
and  teaches  us  to  trust  in  him  in  all  difficul- 
ties and  exigences ;  but  it  also  furnishes  an 
emblem  of  the  Saviour's  grace.  We  love  not 
the  spiritualizers  of  the  Scripture.  They  give 
it  meanings  which  it  never  had,  finding  facts 
in  figures  and  figures  in  facts,  just  as  it  serves 
their  vain  fancies,  till  sober-minded  people  are 
tempted  to  think  that  it  has  no  certain  and 
fixed  sense  in  it.  But  here  we  follow  our  in- 
spired guide — "And  did  all  drink  the  same 
spiritual  drink :  for  they  drank  of  that  spirit- 
ual Rock  that  followed  them :  and  that  Rock 
was  Christ." 


JUNE  21. 

"  And  did  all  drink  the  same  spiritual  drink :  for 
they  drank  of  that  spiritual  Rock  that  followed 
them :  and  that  Rock  was  Christ." — 1  Cor.  x.  4. 

How  was  that  Rock  Christ?  Not  really, 
but  typically.  How  was  it  a  spiritual  Rock  ? 
Not  by  substance,  but  by  signification ;  not  by 
its  quality,  but  by  its  use.  We  should  not 
press  a  metaphor  beyond  its  lawful  bounds. 
But  the  analogy  in  the  case  before  us  holds 

With  regard  to  the  Rock  itself.  A  rock  is 
remarkable  for  its  solidity,  strength,  duration, 
support,  shelter,  and  shade ;  and  so  is  a  just 
and  striking  emblem  of  Christ,  who  is  so  often 
expressed  by  the  name.     It  holds  also 

With  regard  to  the  striking.  The  Rock 
was  smitten ;  and  Christ  once  suffered,  the 
just  for  the  unjust.  The  Rock  was  smitten 
publicly  in  the  sight  of  the  elders  and  of  the 
people  ;  and  Christ  suffered  at  Jerusalem  in 
the  presence  of  a  similar  multitude.  Tht 
Rock  was  smitten  by  Moses ;  and  the  law, 
of  which  he  is  the  representative,  inflicted 
the  death  of  Christ :  he  redeemed  us  from 


204 


JUNE  22. 


tne  curse  of  the  law,  having  been  made  a 
curse  for  us.  Till  the  Rock  was  thus  smitten 
it  yielded  no  supplies;  and  Christ  being  made 
perfect  through  suffering,  became  the  author 
of  eternal  salvation  to  all  that  obey  him. 
Who  could  have  expected  that  the  smiting 
of  a  Rock  would  have  furnished  a  flood  of 
living  waters  ]  It  was  the  Lord's  doing,  and 
«  marvellous  in  our  eyes.  And  Christ  cru- 
Eified  was  to  the  Jews  a  stumbling-block,  and 
to  the  Greeks  foolishness  ;  but  to  them  which 
are  called,  both  Jews  and  Greeks,  Christ,  the 
power  of  God,  and  the  wisdom  of  God.  The 
foolishness  of  God  is  wiser  than  men,  and  the 
weakness  of  God  is  stronger  than  men — 
Which  things  the  angels  desire  to  look  into. 
It  also  holds 

With  regard  to  the  streams.  What  did 
these  serve  to  express  J  The  blood  of  Jesus 
which  "  is  drink  indeed" — The  doctrines  of 
the  Gospel,  whose  tidings  to  the  distressed 
conscience  are  like  cold  water  to  a  thirsty 
soul,  and  afford  a  refreshment  and  satisfaction 
which  no  philosophy  can  furnish — The  influ- 
ences of  the  Holy  Ghost,  according  to  the 
promise,  I  will  pour  water  upon  him  that  is 
thirsty ;  and  floods  upon  the  dry  ground ;  I 
will  pour  rny  Spirit  upon  thy  seed,  and  my 
blessing  upon  thine  offspring:"  and  the  invi- 
tation, "If  anyman  thirst,  let  him  come  unto 
me,  and  drink — This  spake  he  of  the  Spirit, 
which  they  that  believe  on  him  should  re- 
ceive." 

One  circumstance  must  not  be  overlooked. 
The  streams  not  only  relieved  their  present 
wants,  but  secured  them  future  supplies ;  for 
it  was  in  these,  the  rock  followed  them  in 
their  journeys,  so  that  they  were  constantly 
refreshed  by  them.  As  long  as  we  are  in  the 
wilderness  our  spiritual  wants  will  return ; 
but  the  Saviour  will  never  leave  us :  and  as 
our  days  so  shall  our  strength  be.  Thus  our 
condition  is  softened  ;  and  we  can  sometimes 
sing  the  Lord's  song  in  a  strange  land.  But 
soon  the  sun  shall  not  light  on  us,  nor  any 
heat,  for  the  Lamb  that  is  in  the  midst  of  the 
throne  shall  feed  us,  and  lead  us  unto  living 
fountains  of  water. 

Let  us  read  the  Old  Testament  under  the 
extensions  and  applications  of  the  New.  It 
was  designed  to  furnish  shadows  of  good 
things  to  come ;  but  the  body  is  Christ. 

Let  us  bless  him  who  was  smitten  that  we 
might  drink  of  the  river  of  his  pleasure.  The 
rock  in  the  wilderness  was  smitten  uncon- 
sciously ;  but  Jesus  was  exceeding  sorrowful 
even  unto  death :  and  he  knew  the  expen- 
siveness  of  his  interposition  on  our  behalf: 
yet  he  more  than  consented  to  the  condition 
— he  delighted  in  the  sacrifice. 

"  Oh,"  said  David,  "  Oh  that  one  would 
give  me  drink  of  the  water  of  the  well  of 
Bethlehem,  which  is  by  the  gate !"  And 
three  of  his  brave  followers  broke  through  the 
garrison  of  the  Philistines,  and  brought  him  a 


supply.  But,  said  he,  "  it  is  the  price  of 
blood  ;"  and  lie  was  too  generous  to  drink 
what  had  endangered  life  in  the  procuring. 
Behold  how  they  lcved  him.  But  what  waa 
their  love  to  their  sovereign,  compared  with 
the  Saviour's  love  to  us !  He  actually  poured 
out  his  soul  unto  death,  that  we  might  live 
through  him,  and  with  joy  draw  water  out  of 
the  wells  of  salvation.  This  is  indeed  the  price 
of  blood,  of  blood  divine  !  Yet  he  is  charmed  to 
see  us  partake  of  the  costly  privilege ! 

As  from  the  gushings  of  the  rock  there  was 
more  than  a  sufficiency  for  all  the  multitude; 
so  in  Jesus  there  is  enough  for  all,  and  to 
spare  ;  for  it  hath  pleased  the  Father  that  in 
him  should  all  fullness  dwell. 

As  all  were  welcome  to  drink  of  the  abun- 
dance, so  none  are  forbidden  here.  "  The 
Spirit  and  the  bride  say,  Come.  And  let  him 
that  heareth,  say,  Come.  And  let  him  that  is 
athirst,  come.  And  whosoever  will,  let  him 
take  the  water  of  life  freely." 

We  have  met  with  a  painting  of  this  scene. 
Some  were  represented  as  pressing  close  to 
the  fissures  to  catch  the  enlivening  draught. 
Others  as  falling  down  upon  their  knees  to 
drink  of  the  bubbling  flow.  Fathers  and 
mothers  were  eager  to  impart  to  their 
parched  children  who  stretched  out  their 
eager  hands  and  necks.  Others  were  hasten- 
ing to  bear  relief  to  the  lame,  the  sick,  the 
dying — It  is  the  eagerness  for  relief  and  grat- 
ification which  explains  the  allusion  of  Moses: 
"  He  made  them  ride  on  the  high  places  of 
the  earth,  that  he  might  eat  the  increase  of 
the  fields ;  and  he  made  him  to  suck  honey 
out  of  the  rock,  and  oil  out  of  the  flinty  rock. 
It  was  not  oil  or  honey ;  but  it  was  as  good — 
it  tasted  as  rich  as  oil — as  sweet  as  honey. 
And  did  we  but  thirst  as  they  did,  such  would 
be  our  longings  after  the  Saviour,  so  precious 
would  be  a  participation  of  his  benefits,  so 
eager  should  we  be,  not  only  to  obtain  sup- 
plies for  ourselves,  but  to  communicate  them 
to  others  also. 

How  well  do  those  who  refuse  these  rich  and 
blessed  streams  deserve  the  place  where  in 
vain  they  will  call  for  a  drop  of  water  to  cool 
their  tongue !  This  is  the  condemnation — "  Ye 
would  not  come  unto  me,  that  ye  might  have 
life." 


JUNE  22. 

"  Now  it  came  to  pass  in  the  fourteenth  year  of 
king  Hezekiah,  that  Sennacherib  king  of  As- 
syria came  up  against  all  the  defenced  cities 
of  Judah,  and  took  them.  And  the  king  of  As- 
syria sent  Rabshakeh  from  Lachish  to  Jerusa- 
lem unto  king  Hezekiah  with  a  great  army. 
And  he  stood  by  the  conduit  of  the  upper  pool 
in  the  highway  of  the  fuller's  Jield." — Isaiah 
xxxvi.  1,  2. 

Herb  was  a  great  danger.     The  enemy 
was  powerful.     He  had  subaued  many  other 


JUNE  22. 


205 


countries.  He  was  now  invading  Judah  ;  and 
carrying1  every  thing  before  him.  He  had 
already  taken  every  strong-hold  in  his  way, 
and  was  now  come  to  the  very  gate  of  Jeru- 
salem. The  Lord  frequently  does  not  appear 
for  his  servants  till  all  hope  that  they  should 
be  saved  is  taken  away.  Hence  it  has  grown 
into  a  proverb,  that  our  extremity  is  God's 
opportunity — "  In  the  mount  it  shall  be  seen." 

He  does  not  hinder  our  sun  from  going 
down  ;  but  he  prevents  the  darkness  we  fore- 
boded, and  at  evening  time  it  is  light !  Thus 
it  was  with  Hezekiah. 

Observe  under  this  alarming  trial  what  he 
felt.  "  It  came  to  pass,  when  king  Hezekiah 
heard  it,  that  he  rent  his  clothes,  and  covered 
himself  with  sackcloth."  So  Job,  that  exam- 
ple of  patience,  when  he  had  heard  the  suc- 
cessive messengers  of  woe,  "  arose,  and  rent 
his  mantle,  and  shaved  his  head,  a<nd  fell 
down  upon  the  ground,  and  worshipped."  A 
natural  hardihood,  a  stoical  insensibility,  is 
not  patience  or  submission ;  yea,  it  renders 
the  exercise  of  them  impossible.  There  is  no 
patience  in  bearing  what  we  do  not  feel,  or 
resignation  in  giving  up  what  we  do  not  value. 
The  grace  of  God  keeps  us  from  despising  the 
chastening  of  the  Lord,  as  well  as  from  feint- 
ing when  we  are  rebuked  of  him  :  and  afflic- 
tions only  yield  profit  to  them  that  are  exer- 
cised thereby. 

Observe  also  what  he  did.  He  betook 
himself  to  prayer.  It  was  his  duty,  it  was 
his  privilege.  It  distinguished  him  from  men 
of  the  world,  who  have  recourse  to  suicide,  or 
dissipation,  or  creature-assistance — God  was 
his  refuge  and  strength,  a  present  help  in 
trouble.  "  He  went  into  the  house  of  the 
Lord."  No  doubt  he  retired  and  poured  out 
his  soul  before  the  Lord  in  his  closet;  but 
God  is  known  in  his  palaces  for  a  refuge. 
Hence  he  also  sent  a  deputation  to  engage 
the  supplications  of  Isaiah  the  prophet: 
"And  they  said  unto  him,  Thus  saith  Heze- 
kiah, This  day  is  a  day  of  trouble,  and  of  re- 
buke, and  of  blasphemy  :  for  the  children  are 
come  to  the  birth,  and  there  is  not  strength 
to  bring  forth.  It  may  be  the  Lord  thy  God 
will  hear  the  words  of  Rabshakeh,  whom  the 
king  of  Assyria  his  master  hath  sent  to  re- 
proach the  living  God,  and  will  reprove  the 
words  which  the  Lord  thy  God  hath  heard  : 
wherefore  lift  up  thy  prayer  for  the  remnant 
that  is  left."  This  shows  the  sense  he  had 
of  his  own  imperfections,  and  his  confidence 
that  the  fervent  prayers  of  a  righteous  man 
availeth  much.     Nor  was  he  disappointed. 

Observe  what  he  gained — a  complete  de- 
liverance. Who  ever  sought  the  Lord  in 
vain  1  How  readily  does  he  answer  the  cries 
of  his  people !  What  wonders  has  prayer 
achieved  !  Prayer  is  our  best  weapon — Hez- 
ekiah conquered  upon  his  knees. 

The  deliverance  was  not  only  in  answer  to 


prayer,  but  it  was  foretold.  '  Isaiah  said 
unto  them,  Thus  shall  ye  say  unto  your  mas- 
ter, Thus  saith  the  Lord,  Be  not  afraid  of  the 
words  that  thou  hast  heard,  wherewith  the 
servants  of  the  king  of  Assyria  have  blas- 
phemed me.  Behold,  I  will  send  a  blast  upon 
him,  and  he  shall  hear  a  rumour,  and  return 
to  his  own  land  ;  and  I  will  cause  him  to  fall 
by  the  sword  in  his  own  land.  Therefore 
thus  saith  the  Ix»rd  concerning  the  king  of 
Assyria,  He  shall  not  come  into  this  city,  nor 
shoot  an  arrow  there,  nor  come  before  it  with 
shields,  nor  cast  a  bank  against  it."  By  an- 
nouncing a  thing  so  improbable,  the  Lord  not 
only  showed  his  foreknowledge,  but  afforded 
Hezekiah  an  immediate  ground  of  confidence. 
He  could  have  done  all  without  promising  it ; 
but  the  word  would  prove  the  trial  of  his 
faith.  If  he-  believed  it,  his  fears  would  be 
forthwith  removed,  and  his  mind  be  kept  in 
perfect  peace,  being  stayed  upon  God. 

The  deliverance  was  also  founded  in  a  re- 
markable reason.  The  reason  is  two-fold. 
First,  says  he,  "I  will  defend  this  city  for 
mine  own  sake."  The  foe  has  been  blas- 
pheming me,  as  if  I  were  one  of  the  gods  of 
the  heathen,  whose  worshippers  he  has  con- 
quered, weak  as  they,  and  unable  to  save 
those  who  trust  in  me.  But  I  will  display 
my  perfections,  and  vindicate  the  glory  of  my 
name.  Accordingly  Hezekiah  had  pleaded 
this :  "  Incline  thine  ear,  O  Lord,  and  hear ; 
open  thine  eyes,  O  Lord,  and  see :  and  hear 
all  the  words  of  Sennacherib,  which  hath 
sent  to  reproach  the  living  God.  Of  a  truth, 
Lord,  the  kings  of  Assyria  have  laid  waste  all 
the  nations,  and  their  countries,  and  have  cast 
their  gods  into  the  fire :  for  they  were  no 
gods,  but  the  work  of  men's  hands,  wood  and 
stone :  therefore  they  have  destroyed  them. 
Now  therefore,  O  Lord  our  God,  save  us  from 
his  hand,  that  all  the  kingdoms  of  the  earth 
may  know  that  thou  art  the  Lord,  even  thou 
only."  Secondly,  I  will  do  it  "  for  my  servant 
David's  sake."  How  honourable  was  this  to 
the  character  of  the  man  after  his  own  heart ! 
A  similar  allusion  was  often  made  to  Abraham, 
Isaac,  and  Jacob.  From  the  beginning  some 
were  blessed  for  the  sake  of  others.  It  was 
to  show  God's  regard  to  "righteousness;  to 
enforce  religion  from  its  relative  influence 
and  advantages ;  and  to  prepare  for  a  belief 
in  the  mediation  of  the  Messiah,  for  whose 
obedience  unto  death  all  the  families  of  the 
earth  are  blessed.  The  deliverance  also  was 
supernaturally  accomplished :  "  Then  the  an- 
gel of  the  Lord  went  forth,  and  smote  in  the 
camp  of  the  Assyrians  a  hundred  and  four- 
score and  five  thousand :  and  when  they  arose 
early  in  the  morning,  behold,  they  were  all 
dead  corpses."  What  a  destruction  was  here ! 
And  what  an  idea  does  it  give  us  of  the  power 
of  these  messengers  of  God,  who  excel  in 
strength  and  do  his  commandments!  Hov 


20(5 


JUNE  23. 


safe  and  how  happy  are  they  who  have  the 
Lord  of  hosts  on  their  side !  If  God  be  for  us, 
who  can  be  against  us  ? 

But  woe  to  those  who  provoke  a  Being 
whose  word  arms  every  creature  against 
them  !  What  will  it  be  "  when  the  Lord 
Jesus  shall  be  revealed  from  heaven  with  his 
mighty  angels,  in  flaming  fire  taking  ven- 
geance on  them  that  know  not  God,  and  that 
obey  not  the  Gospel  of  our  Lord  Jesus  Christ : 
when  he  shall  come  to  be  glorified  in  his 
saints,  and  to  be  admired  in  all  them  that  be- 


JUNE  23. 

"  Where  two  or  three  are  gathered  together" — 
Matt  xviii.  20. 

There  are  circumstances  which  are  not 
essential  to  the  nature,  acceptance,  and  use- 
fulness of  divine  worship.  Two  of  these  our 
Saviour  here  mentions. 

The  first  regards  place — "  Where1'' — let  it 
be  where  it  will — in  the  sanctuary,  or  in  the 
private  dwelling,  or  in  the  barn,  or  in  the 
field — "  Where  two  or  three  are  gathered  to- 
gether in  my  name,  there  am  I  in  the  midst 
of  them."  "  The  hour  cometh,  says  Jesus  to 
the  woman  of  Samaria,  "  when  neither  in  this 
mountain,  nor  yet  at  Jerusalem,  shall  men 
worship  the  Father;"  that  is,  exclusively. 
Thus  he  dwelleth  not  in  temples  made  with 
hands ;  but  wherever  we  worship  him  in 
spirit  and  in  truth  we  are  accepted  of  him. 
As  to  external  sanctity,  all  places  are  alike  to 
him.  It  is  his  presence  that  confers  sacred- 
ness  and  dignity.  And  where  has  not  this 
been  enjoyed!  When  Jacob  on  his  journey 
awoke  in  the  morning,  though  there  was  no 
edifice  near,  he  said,  "  This  is  none  other 
than  the  house  of  God,  and  this  is  the  gate  of 
heaven."  Our  Lord,  in  the  days  of  his  flesh, 
not  only  worshipped  in  the  temple,  but  in  the 
synagogues ;  and  preached  by  the  side  of  the 
mountain,  and  the  way-side,  and  the  sea-side, 
and  on  board  a  barge:  and  he  gives  proof 
now,  that  he  is  to  be  found  wherever  he  is 
sought  Where  the  King  is  there  is  the 
Court:  but  some  think  more  of  the  place  tharj 
of  the  king.  Their  prejudice  and  bigotry 
would  confine  his  regards.  But  while  they 
cry,  "  The  temple  of  the  Lord,  the  temple  of 
the  Lord,  the  temple  of  the  Lord  are  we  f  he 
graciously  says,  "  In  all  places  where  I  record 
my  name,  I  will  come  unto  thee,  and  I  will 
bless  thee." 

The  second  regards  number — "  Where  two 
or  three  are  gathered  together  in  my  name, 
there  am  I  in  the  midst  of  them."  It  was  not 
without  design,  that  our  Lord,  instead  of  a 
multitude,  which  seems  imposing  and  striking, 
specifies  such  a  few.  It  would  rectify  the 
mistake  of  the  Jews,  who  contended  that 
there  must  be  always  fen  persons  present,  at 


least,  to  give  efficacy  to  social  prayer.  It 
would  encourage  his  followers,  both  in  cases 
of  choice  and  necessity.  Some  few  may  be 
disposed  to  meet  together  for  prayer,  reading 
the  Scripture,  pious  conversation,  or  to  ar- 
range or  execute  plans  of  usefulness;  and 
why  may  they  not  expect  that  he  will  meet 
with  them  ?  Did  not  he  join  the  two  disci* 
pies  going  to  Emmaus,  and  made  their  hearts 
burn  within  them  ?  Let  us  make  him  our  sub- 
ject, and  he  will  become  our  companion. 
W  hen  two  or  three  fellow-citizens  happen  to 
be  in  the  same  place  abroad,  they  soon  hail 
each  other  and  become  acquainted  ;  they  are 
sure  to  meet  together  and  commune  concern- 
ing the  difference  between  their  present  resi- 
dence and  their  own  country ;  and  inquire 
when  they  heard  from  home ;  and  when  they 
think  of  returning.  How  is  it  that  Christians, 
who  are  strangers  and  sojourners,  do  not  of- 
tener  "meet  and  mingle?"  and  compare  the 
vanity  of  this  world  with  the  worth  of  their 
own?  and  joyful,  as  the  children  of  Zion  in 
their  king,  talk  of  the  glory  of  his  kingdom, 
and  abundantly  utter  the  memory  of  his  great 
goodness? 

But  there  are  cases  in  which  only  a  few 
can  meet  together.  Persecution  formerly  pre- 
vented or  dispersed  the  worshippers ;  and  only 
small  parties,  in  places  of  concealment,  and  in 
the  night,  could  assemble — Yet  these  wen 
distinguished  seasons  and  services.  Wher 
the  Gospel  now  first  enters  a  town  or  village 
it  frequently  meets  with  opposition ;  and  feai 
and  shame  restrain  many  from  attending. 
Yet  let  not  the  day  of  small  things  be  despis- 
ed. Some  of  our  most  flourishing  Churches 
arose  from  very  inconsiderable  beginnings — a 
few  from  time  to  time  passed  along  unnoticed, 
or  reproached,  to  some  poor  apartment,  where 
they  claimed  the  Saviour's  promise,  and  found 
it  good  to  be  there — And  now  the  little  one 
has  become  a  thousand — What  has  God 
wrought !  If  the  weather  reduces  the  number, 
let  us  not,  if  possible,  be  absent  ourselves* — 
The  exertion  and  self-denial  will  not  be  in 
vain — Them  that  honour  him,  he  will  hon- 
our ;  and  they  that  despise  him  will  be  lightly 
esteemed. 

This  also  teaches  ministers.  Popular  ex- 
citement is  pleasing.  But  multitude  is  not 
essential  to  usefulness.  A  sportsman  has  fired 
into  a  flight  of  birds,  and  not  killed  one  of 
them ;  and  he  has  killed  one  when  he  has  had 
only  one  to  aim  at.  When  tempted  to  excuse 
himself  from  going,  or  to  neglect  preparation 
because  there  is  such  a  handful  of  poor  rus- 
tics, let  the  preacher  remember  the  value  of 
a  soul — Let  him  remember  that  there  is  joy 
in  the  presence  of  the  angels  of  God  over  one 
sinner  that  repenteth — Let  him  remember 
that  a  much  greater  than  himself — the  Lord 
of  all,  will  be  there — "  For  where  two  or  three 
are  gathered  together  in  his  Name,  there  is 
he  in  the  midst  of  them." 


JUNE  24,  25. 


207 


JUNE  24. 


"In  my  Name." — Matt  xviii.  20. 

We  have  seen  that  no  stress  is  to  be  laid 
on  the  circumstances  of  the  worship.  But  it 
is  otherwise  with  the  nature  of  it  The  place 
and  the  number  of  the  assembly  are  nothing 
— "  where"'' — let  it  be  where  it  will ;  "  two  or 
three" — if  there  be  no  more — "  are  gathered 
together,"  it  is  enough — if  they  are  "  gathered 
together  in  his  Name."  But  this  is  essential 
to  Christian  worship.  What  is  the  meaning 
of  the  requisition  ? 

We  cannot  do  it  in  his  Name  unless  we  do 
it  by  his  authority.  This  import  of  the  phrase 
is  too  obvious  to  require  proof  or  exemplifica- 
tion. Jesus  is  the  Judge  and  the  King  in  his 
Church  :  his  will  is  made  known  in  his  word : 
to  this  our  appeal  is  to  be  made,  in  all  spirit- 
ual concerns :  it  is  the  only  rule  by  which  we 
are  to  walk.  It  matters  not  who  enjoins  it 
if  he  forbids,  or  who  forbids  it  if  he  enjoins — 
To  the  law  and  to  the  testimony.  Nothing 
is  binding  on  the  conscience  without  his  sanc- 
tion: but  his  followers  must  say,  "All  the 
Lord  commandeth  us  we  will  do" — And  be- 
cause he  commands  it. 

We  cannot  do  it  in  his  Name  unless  we  do 
it  for  his  sake.  When  a  speaker  says,  "  in 
the  name  of  reason  and  common  sense ;"  he 
means,  by  the  respect  which  it  is  supposed 
men  are  ready  to  pay  to  them.  If  in  arguing 
with  a  rebellious  child  I  was  to  plead  "  in  the 
name  of  her  who  bore  him,"  I  should  be  un- 
derstood to  mean,  by  the  affection  he  owed  to 
so  dear  a  relation.  And  when  our  Lord  speaks 
of  our  "  receiving  a  little  child  in  his  name," 
he  means  from  regard  to  himself — or  because 
we  are  desirous  of  serving  and  honouring  him. 
He  always  demands  a  supreme  regard  from 
his  disciples.  He  tells  them  that  whoever 
loves  father,  or  mother,  or  wife,  or  child,  more 
than  himself,  is  not  worthy  of  him.  And  he 
deserves  what  he  requires.  And  when  we  are 
brought  to  know  him,  we  shall  feel  no  reluc- 
tance thus  to  regard  his  dear  Name.  "  How 
much  do  I  owe  him !  What  has  he  not  done 
for  me  ?  He  has  made,  preserved,  redeemed, 
saved  me.  When  I  consider  the  state  in  which 
he  found  me — the  condition  to  which  he  has 
advanced  me — and  the  awful  and  expensive 
manner  in  which  he  has  accomplished  my  sal- 
vation :  I  feel  that  I  am  not  my  own.  Speak, 
Lord,  for  thy  servant  heareth.  Lord,  what 
wilt  thou  have  me  to  do?"  And  does  he  re- 
quire us  to  sanctify  his  day,  to  repair  to  his 
house,  to  hear  his  word,  to  address  his  throne, 
to  approach  his  table ;  we  shall  not  only  do  it, 
but — it  is  the  nature  of  love,  we  should  do  it 
with  pleasure ;  and  the  duty  will  be  found  our 
privilege 

We  cannot  do  it  in  his  Name,  unless  we  do 
it  in  a  dependence  on  his  mediation.  Now 
tlieio  are  two  things  which  we  must  rely 
upon  him  for.     The  one  is,  assistance.     We 


can  only  serve  him  in  strength  derived  from 
him.  These  are  his  own  words,  "  Abide  in 
me.  As  the  branch  cannot  bear  fruit  of  itself 
except  it  abide  in  the  vine  ;  no  more  can  ye, 
except  ye  abide  in  me :  for  without  me  ye 
can  do  nothing."  Our  work  is  great,  and  we 
are  weak ;  but  his  grace  is  sufficient  for  us. 
The  service  asks  the  utmost  spirituality,  and 
we  feel  every  tiling  but  a  suitableness  to  it 
when  we  engage :  but  "  the  preparation  of 
the  heart,  and  the  answer  of  the  tongue,  are 
from  the  Lord."  The  supply  of  his  Spirit 
helpeth  our  infirmities,  and  keeps  us  under 
our  discouragements  from  giving  up  so  poor 
and  defective  a  course  of  duty  and  devotion. 

The  other  is  acceptance.  We  are  to  come 
unto  God  by  him ;  and  by  him  we  are  to  offer 
up  all  our  spiritual  sacrifices.  If  we  are  ac- 
cepted, it  must  be  in  the  Beloved,  not  only  as 
to  our  persons,  but  services.  A  Christian 
feels  this.  His  imperfections  are  his  afflic- 
tions ;  and  he  is  conscious  of  so  many  defi- 
ciencies, that  he  would  have  no  delight  nor 
confidence  in  drawing  near  to  God  without 
this  hope.  If,  when  he  examines  himself,  and 
the  sins  of  his  holy  things  appear,  he  feels  re- 
lief, it  is  by  looking  unto  Jesus.  But  when 
he  views  the  infinite  value  of  his  sacrifice, 
the  perfection  of  his  obedience,  the  prevalency 
of  his  intercession  and  advocacy ;  he  has  hum- 
ble boldness  and  access  with  confidence  by 
the  faith  of  him.  And  even  originally  he 
could  not  have  been  so  endeared  to  God  as  he 
now  is — thus  coming  in  his  name — sprinkled 
with  his  blood — and  making  mention  of  hia 
righteousness  only. 

What  a  difference  is  there  between  the 
language  of  the  Scripture  concerning  Christ, 
and  the  sentiments  entertained  of  him  by  some 
who  yet  consider  themselves  to  be  Christians ! 
They  refer  to  him  so  rarely  and  so  slenderly, 
that  their  hearers  may  almost  be  considered 
"  as  without  Christ"  But  the  Scripture  tells 
us  that  "  we  are  complete  in  him" — That  he 
"  is  all  and  in  all" — That  whatsoever  we  do 
in  word  or  deed,  we  are  to  do  all  in  the 
Name  of  the  Lord  Jesus." 


JUNE  25. 

"  There  am  I  in  the  midst  of  them." 
Matt  xviii.  20. 

A  large  portion  of  the  Scripture  is  prom- 
issory ;  and  the  promises  it  contains  are  ex- 
ceeding great  and  precious.  Some  of  these, 
as  we  would  naturally  expect,  are  designed 
and  adapted  to  excite  and  encourage  us  in 
the  exercises  of  divine  worship.  Accordingly, 
the  Lord  said  of  old,  "  In  all  places  where  1 
record  my  name,  I  will  come  unto  thee,  and  I 
will  bless  thee."  And  if  such  was  his  lan- 
guage to  Jewish  worshippers,  what  says  he  to 
Christian  assemblies?  "  Where  two  or  three 
are  gathered  together  in  my  name,  there  am 


208 


JUNE  26. 


I  in  the  midst  or  them."  inis  cannot  be 
understood  of  his  corporeal  presence ;  for  as 
to  this,  he  said,  "  I  am  no  more  in  the  world," 
and  no  more  will  he  be  in  the  world,  as  to  his 
bodily  presence,  "  till  he  should  appear  a  sec- 
ond time,  without  sin  unto  salvation."  It  is 
also  to  be  distinguished  from  his  essential 
presence ;  for  by  this  he  is  everywhere, 
and  fills  heaven  and  earth.  Whenever  his 
presence  is  spoken  of  in  a  way  of  promise,  it 
intends  not  the  perfection  of  his  nature,  but  a 
privilege.  Thus  though  he  is  not  far  from  nny 
one  of  us,  yet  it  is  said,  "  The  Lord  is  nigh 
unto  them  that  are  of  a  broken  heart,  and 
saveth  such  as  be  of  a  contrite  spirit."  It  is 
of  such  a  peculiar  and  gracious  presence  he 
here  speaks. 

And  thus  he  is  with  all  his  people.  He  is 
with  them  in  their  own  persons ;  with  them 
in  the  closet ;  with  them  in  the  family — But 
"  the  Lord  loveth  the  gates  of  Zion  better 
than  all  the  dwellings  of  Jacob" — 

"  His  mercy  visits  every  house, 

That  pay  their  night  and  morning  vows; 
But  makes  a  more  delightful  stay, 
Where  churches  meet  to  praise  and  pray." 

It  is  observable  that  he  does  not  say  what 
he  will  do  there,  but  only  that  he  is  there,  in 
the  midst  of  them.  This  is  assurance  enough. 
His  presence  is  all  his  people  can  need  ;  for 
with  him  is  the  fountain  of  life.  Moses  de- 
sired nothing  more  than  that  his  presence 
should  go  with  him.  David  was  emboldened 
by  this  to  look  into  the  valley  of  the  shadow 
of  death — "  I  will  fear  no  evil,  for  thou  art 
with  me."  What  is  heaven  1  To  "  be  for  ever 
with  the  Lord." 

Well,  when  they  are  gathered  together  in 
his  name ;  there  he  is  in  the  midst  of  them, 
as  a  physician  in  the  midst  of  his  disordered 
patients ;  as  a  father  in  the  midst  of  his  family ; 
as  the  sun  is  in  the  midst  of  the  garden  in 
spring;  as  the  soul  is  in  the  body,  animating 
every  member,  and  penetrating  every  particle 
of  the  frame.  There  he  is,  to  enliven  their 
devotions,  to  hear  their  complaints,  to  relieve 
their  wants,  to  give  them  grace  and  glory, 
and  to  withhold  no  good  thing  from  them. 
There  he  is,  to  pardon  the  guilty,  to  enrich 
the  poor,  to  comfort  the  mourners,  to  be  the 
father  of  the  fatherless,  and  the  judge  of  the 
widow  in  his  holy  habitation. 

Christians!  you  are  his  witnesses.  This  as- 
surance you  have  often  tried ;  and  it  has  now 
become  a  matter  of  history  and  experience. 
There  he  gave  you  these  eyes  to  see,  and 
ears  to  hear,  and  hearts  to  feel.  You  know 
the  preacher  could  not  have  made  you  "  a 
new  creature" — "  the  excellency  of  the  pow- 
er was  of  God" — "  God  was  in  the  midst  of 
them  cf  a  truth."  There  you  have  found  him 
in  painful  discoveries,  which  laid  open  the 
chambers  of  imagery  in  the  heart;  and  made 
you  cry,  "  Behold,  I  am  vile  ;"  "  wherefore  I 
abhor  myself,  and  repent  in  dust  and  ashes." 


There  you  have  enjoyed  him  in  the  manifest- 
ations of  his  love  ;  and  have  been  convinced 
that  they  were  not  the  delusions  of  fancy,  or 
the  ferments  of  animal  nature,  by  their  hum- 
bling, holy,  heavenly  tendency.  There  he 
has  removed  your  perplexities  and  doubts; 
freed  your  conscience  of  its  galling  load ;  and 
spoken  many  a  word  in  season  to  your  wearj 
souls :  so  that  you  can  now  say, 

"  In  every  new  distress, 

We'll  to  his  house  repair; 
We'll  think  upon  his  wond'rous  grace. 
And  seek  deliverance  there" — 

And  go — always  pleading  this  promise,  a)<d 
saying,  "  Do  as  thou  hast  said :"  "  Fulfil  thy 
word  unto  thy  servant,  upon  which  thou  hast 
caused  me  to  hope."  That  hope  will  not, 
cannot  make  you  ashamed.  Your  expectation 
is  sustained  not  only  by  his  goodness,  but  alsc 
by  his  truth.  You  could  not  have  bound  him 
but  he  has  bound  himself.  He  cannot  be  ab- 
sent from  your  assembly,  if  you  meet  in  h' 
name — For  he  hath  said,  "Where  two  or 
three  are  gathered   together  in  my  name 

THERE  AM  I  IN  THE  MIDST  OF  THEM." 


JUNE  26. 

"  Where  two  or  three  are  gathered  together  in 
my  Name,  there  am  J  in  the  midst  of  them  "— 
Matt  xviii.  20. 

Let  me  take  this  blessed  assurance,  and 
consider  it 

As  a  demonstration  of  my  Saviour's  divini- 
ty. Who  less  than  God  could  have  given 
such  a  promise  1  He  does  not  say,  there  shall 
my  blessing  be,  but  myself:  yea,  not  there 
will  I  be,  but  there  I  am.  This  necessarily 
supposes  omnipresence.  How  else  could  ho 
be  in  so  many  companies  and  places  at  once  ? 
How  many  assemblies  are  there  on  the  Sab- 
bath in  the  various  parts  of  the  earth  ?  And, 
if  there  be  truth  or  meaning  in  this  promise, 
he  is  in  every  one  of  them,  attending  to  ah 
the  peculiarities  of  individual  condition,  and 
affording  the  most  suitable  relief.  Could  an 
angel  do  this]     But 

Let  me  consider  it  a  standard  by  which  to 
estimate  his  condescension  and  grace.  Here 
I  find  David  before  me — "  When,"  says  he, 
"  I  consider  the  heavens,  the  work  of  thy  fin- 
gers, the  moon  and  the  stars  which  thou  hast 
ordained ;  Lord,  what  is  man,  that  thou  art 
mindful  of  him,  and  the  son  of  man  that  thou 
visitest  him  1"  So  felt  also  his  son  Solomon, 
at  the  dedication  of  the  temple.  It  was  a  glo- 
rious scene ;  and  a  common  mind  would  have 
been  struck  with  the  splendour  of  the  build- 
ing, the  largeness  of  the  audience,  and  the 
sound  of  such  a  multitude  of  performers ;  but 
he,  wondering  that  the  Supreme  Being  should 
deign  to  notice  it,  exclaims,  "  Will  God  in 
very  deed  dwell  with  men  upon  the  earth! 
Behold,  the  heaven,  even  the  heaven  of  hea- 
vens cannot  contain  thee ;  hew  much  less  fhia 


JUNE  27. 


20y 


house  which  1  have  built  l"  See,  O  my  soul, 
he  not  only  allows  us  to  wait  upon  him,  but 
he  waits  upon  us.  Small  as  our  number  may 
be,  wherever  we  meet  together  he  is  in  the 
midst  of  us — however  poor  and  unworthy — 
and  as  often  as  they  choose  to  assemble — and 
he  has  been  always  doing  this — and  will  con- 
tinue to  do  it  to  the  end  of  time  !  "  Who  is 
a  God  like  unto  thee  1" 

Let  it  serve  to  bind  me  to  a  proper  de- 
meanour in  his  house.  There  is  always  some- 
thing impressive  in  a  company  of  human 
beings,  especially  if  there  be  in  the  midst  of 
them  some  very  distinguished  personage, 
such  as  a  hero,  a  philosopher,  a  king.  "  God 
is  greatly  to  be  feared  in  the  assembly  of  the 
saints,  and  to  be  had  in  reverence  of  all  them 
that  are  about  him."  In  his  presence  let 
me  guard  against  a  roving  eye;  wandering 
thoughts;  drowsiness;  hypocrisy;  formality. 
When  I  enter  the  sanctuary,  I  place  myself 
immediately  under  his  view — and  he  sees  me, 
and  knows  whether  my  devotion  be  any  thing 
more  than  a  form  of  godliness  or  a  fair  show 
in  the  flesh. 

Let  it  impress  me  with  the  importance  of 
social  and  public  worship.  Some  ask,  "  May 
we  not  read  and  pray  and  meditate  at  home  J 
And  will  not  this  equally  answer  the  pur- 
pose with  our  joining  in  the  service  of  the 
sanctuary !"  But  the  Judge  of  all  has  de- 
cided this,  not  only  by  his  command  that  we 
forsake  not  the  assembling  ourselves  together, 
but  by  his  promise  that  he  is  in  the  midst  of 
us.  Indeed,  reason  and  experience  will  lead 
us  to  the  same  result.  In  his  house  the  greater 
number  of  the  Lord's  followers  are  called  by 
grace  ;  and  they  who  are  not  born,  are  nour- 
ished there.  It  is  thus  excitement  and  allure- 
ment are  provided  to  call  the  ignorant  and  the 
careless  together.  Nothing  tends  so  much  to 
civilize  and  harmonize  men  as  their  frequently 
uniting  in  such  exercises  ;  and  nothing  tends 
bo  much  to  keep  the  distinctions  of  life  from 
excess  and  abuse. 

Let  it  also  prove  a  stimulation  to  the  use 
of  the  means  of  grace.  Some  think  it  is 
needless  for  them  to  go  to  the  sanctuary,  be- 
cause the  minister  can  tell  them  no  more 
than  they  know  already.  This  is  very  ques- 
tionable. But  allowing  that  the  servant  is 
unable  to  do  any  thing  more  for  them,  is  the 
Master  too  ?  I  do  not  go  only  or  principally 
because  the  preacher  is  there,  but  because  the 
Saviour  himself  is  there,  whose  sufficiency  is 
divine.  How  is  the  company  of  the  great 
courted  !  If  the  Lord  Jesus  was  now  on  earth, 
should  I  not,  if  I  had  an  opportunity,  repair 
to  him ;  and  deem  it  a  privilege  to  see  him, 
.hear  him,  and  hold  converse  with  him"?  But 
I  know  where  he  now  is,  waiting  to  be  gra- 
cious, and  exalted  to  have  mercy ;  and  I  have 
*ull  and  easy  access  to  him.  Let  me  then 
Buffer  nothing  to  keep  me  from  the  assembly 

his  saints.  Let  not  the  creature  prevent 
14 


my  serving  and  enjoying  God.  It'  i  had  an 
engagement  with  the  king,  should  I  not  deem 
it  even  an  honour  to  be  able  to  allege  such  a 
reason  for  my  refusing  a  person  who  called 
at  the  appointed  hour .'  If  I  am  indifferent  to 
the  Lord's  gracious  presence  on  earth,  what 
right  have  I  to  expect  his  glorious  presence 
in  heaven  1  But  if  I  now  love  the  habitation 
of  his  house,  and  the  place  where  his  honour 
dwelleth,  at,death  I  shall  only  remove  to  his 
temple  above,  where  I  shall  worship  him,  not 
with  a  few,  but  with  the  general  assembly ; 
not  with  infirmities  which  make  me  groan, 
being  burdened,  but  with  powers  equal  to  the 
service ;  not  with  long  intervals  between,  and 
the  returns  of  worldly  care  and  vexations,  but 
to  be  still  praising  hir 


JUNE  27. 
"  Singing," — Ephes.  v.  19. 

All  believe  that  hearing  is  a  duty,  anc 
that  prayer  is  a  duty ;  but  some  questior 
whether  this  is  the  case  with  singing.  Now 
there  is  something  in  our  very  structure  that 
seems  equal  to  a  proof  of  the  obligation.  We 
cannot  imagine  a  faculty  was  given  us  which 
was  never  intended  to  be  used ;  especially  a 
faculty  from  which  so  much  pleasure  and  ad- 
vantage can  be  derived  and  communicated. 
We  are  fearfully  and  wonderfully  made,  and 
this  power  of  vocal  music  far  surpasses  all 
mechanical  performance :  no  instrument,  how- 
ever surprising  or  perfect,  can  express  words : 
but  in  singing,  man  can  speak ;  and  inform 
while  he  delights.  How  shameful  is  it  that 
such  an  unrivalled  endowment  should  be  per- 
verted, or  degraded  to  evil  purposes !  But  we 
are  not  to  argue  against  the  use  of  a  thing 
from  the  abuse  of  it.  Let  us  remember  that 
God  is  to  be  glorified  in  our  body,  as  well  as 
in  our  spirit.  Let  us  say  with  David,  "  Awake 
up,  my  glory :  I  will  sing  unto  the  Lord  as 
long  as  I  live ;  I  will  sing  praises  to  my  God 
while  I  have  my  being." 

Singing  is  not  a  ritual  duty.  It  preceded 
the  ceremonial  law;  and  when  our  Saviour 
had  abolished  the  passover,  and  his  own  sup- 
per had  succeeded  to  it — "after  supper  he 
sang  a  hymn."  He  thereby  showed  that 
such  a  service  belonged  to  the  new  state 
which  he  had  introduced,  and  was  to  be  a 
part  of  Christian  worship.  Accordingly  the 
sanction  of  his  example,  which  had  the  au- 
thority of  a  command,  was  not  disregarded  by 
his  disciples,  either  in  practice  or  precept 
Thus  the  apostles  at  Philippi  not  only  prayed, 
but  sang  praises  in  the  prison,  so  that  the 
prisoners  heard  them.  And  Paul  says  to  the 
Ephesians;  "  Speaking  to  yourselves  in  psalms, 
and  hymns,  and  spiritual  songs,  singing  and 
making  melody  in  your  heart  to  the  Lord." 
And  James  adds,  "Is  any  merry  1  let  him 
sing  psalms." 


210 


JUNE  28. 


How  should  singing  be  performed  ?  Some- 
times when  we  are  alone.  David  nad  his 
"  songs  in  the  night :"  the  solitary  effusions 
of  pious  excitement.  In  the  life  of  Joseph 
Alleine  we  find  that  he  always  sung  in  his 
closet  devotion,  and  which  in  the  morning 
was  never  later  than  five  o'clock. 

h  should  prevail  where  it  can  be  establish- 
ed in  family  worship.  He  does  well,  says 
Henry,  who  with  his  house  prays  night  and 
morning ;  he  does  better  who  prays  and  reads 
the  Scriptures ;  but  he  does  best  who  prays, 
and  reads,  and  sings  too.  I  fear  this  holy 
custom  of  our  forefathers  has  been  for  a  long 
time  on  the  decline.  The  observance  of  it 
would  tend  much  to  exclude  dullness  and  for- 
mality; and  be  far  more  interesting  to  ser- 
vants and  children  than  long  reading  and 
lengthened  prayer.  This  should  be  done  at 
least  on  the  Sabbath.  An  old  author  tells  us, 
he  remembered  the  time  when  in  numberless 
houses,  at  certain  hours  on  the  Lord's  day, 
singing  might  be  heard  as  you  passed,  from 
one  end  of  London  to  the  other.  The  ninety- 
second  Psalm  is  called  "  a  Song  for  the  Sab- 
bath-day ;"  and,  says  David,  "  It  is  a  good 
thing  to  give  thanks  unto  the  Lord,  and  to 
sing  praises  unto  thy  name,  O  Most  High : 
to  show  forth  thy  loving-kindness  in  the  morn- 
ing, and  thy  faithfulness  every  night." 

But  when  we  enter  the  courts  of  the  Lord, 
and  engage  in  public  worship,  the  command 
lays  hold  of  us,  "  Serve  the  Lord  with  glad- 
ness; and  come  before  his  presence  with 
singing."  Here  the  singing  should  be  con- 
gregational. For  this  purpose  few  things 
should  be  introduced  which  the  people  can- 
not soon  join  in.  Hence  all  persons  should 
learn  to  sing,  at  least  decently,  that  when  they 
join,  they  may  aid  and  not  injure — The  sing- 
ing in  family- worship  would  be  a  preparative 
lor  public  devotion.  What  can  be  said  for 
those  who  are  well  able  to  help,  and  yet  sel- 
dom or  never  lift  up  their  voice  in  this  divine 
exercise,  from  sloth,  fastidiousness,  or  pride  ? 
Who  introduced  the  mode  of  sitting  we  know 
not ;  but  surely  it  does  not  appear  the  most 
desirable  one ;  and  though  the  posture  is  not 
essential  to  the  spirituality  of  our  worship, 
we  should  be  governed  even  in  the  outward 
acts,  by  what  is  most  preferable,  by  being 
most  suitable,  and  becoming,  and  useful,  and 
scriptural.  How  often  do  we  read  of  the 
people  standing  up  to  praise  the  Lord !  What 
should  we  think  to  see  the  choir  sitting  while 
they  perform  ]  And  what  can  the  choir  think, 
when  they  see  us  sitting  during  the  psalmody 
— but  that  we  have  nothing  to  do  with  it — 
unless  as  an  entertainment  from  them. 

But  what  is  to  be  said  in  recommendation 
of  this  duty ?  It  is  a  very  instructive  ordi- 
nance. How  many  important  truths  are  we 
mutually  informed  or  reminded  of  by  it,  and 
wl  ich  are  also  rendered  peculiarly  impressive, 
bv  the  pleasing  manner  in  which  thiy  are 


again  and  again  repeated — Hence  says  the 
Apostle,  "  Let  the  word  of  Christ  dwell  in 
you  richly  in  all  wisdom ;  teaching  and  ad 
monishing  one  another  in  psalms  and  hymns 
and  spiritual  songs,  singing  with  grace  in 
your  hearts  to  the  Lord." 

It  is  also  a  very  enlivening  exercise.  No- 
thing is  so  adapted  to  excite  holy  affections. 
Let  any  one,  in  order  to  prove  this,  read  only, 
and  then  sing  the  very  same  words ;  and 
what  a  difference  will  he  feel  in  the  effects 
of  the  two  1  Nothing  tends  so  much  to  ani- 
mate to  courage  and  confidence ;  and  there- 
fore it  has  always  been  employed  in  warfare 
On  a  similar  principle,  there  never  has  been 
a  revival  of  religion,  in  any  country,  or  in 
any  neighbourhood,  but  has  been  attended 
with  a  fondness  for  psalmody.  Luther  knew 
the  force  of  it,  and  much  and  successfully 
encouraged  it  in  the  beginning  and  progress 
of  the  Reformation  in  Germany. 

It  is  the  most  social  ordinance.  In  preach- 
ing and  prayer  one  leads,  and  the  rest  silent- 
ly join;  but  here  all  concur,  and  stimulate 
each  other. 

To  which  we  may  add,  it  is  the  most  per- 
manent of  our  religious  engagements.  Our 
other  sacred  employments  will  soon  cease; 
but  we  shall  be  still  praising  Him.  In  heaven 
our  harps  will  never  be  hung  on  the  willows , 
our  hearts  will  never  be  untuned.  We  shall 
perfectly  and  for  ever  sing  the  song  of  Mosei 
and  the  Lamb.  The  work  and  the  joy  of 
heaven  are  more  represented  by  this  service 
than  by  any  thing  and  by  every  thing  else 


JUNE  28. 

"  In  those  days  teas  Hezekiah  sick  unto  death." 
2  Kings  xx.  1. 

Sickness  is  one  of  the  common  calamities 
of  our  nature,  from  the  assailings  of  which 
we  shall  never  be  secure  till  we  enter  Im- 
manuel's  land.  There  "  the  inhabitant  shall 
no  more  say,  I  am  sick ;"  for  sin,  the  cause 
of  all  our  maladies,  will  be  removed,  and  all 
the  moral  purposes  for  which  Providence  em- 
ploys them  will  be  accomplished.  And  with 
what  bodies  shall  we  come !  Bodies  no  longer 
requiring  the  insensibilities  of  sleep ;  no  longer 
feeling  the  cravings  of  animal  appetite ;  nc 
longer  exposed  to  accidents ;  no  longer  suscep- 
tible of  disease.  How  trying  and  humiliating 
the  scene  now ;  for  an  immortal  spirit  to  stand 
and  nurse  a  crazy  fragment  of  flesh ;  to  be 
tethered  within  a  few  yards  of  space ;  to  sus- 
pend its  operations  and  enjoyments  in  obe- 
dience to  a  writhing  foot,  or  an  aching  tooth ; 
to  view  every  thing  through  a  dull  and  dis- 
tracting medium,  and  approach  God  himself 
through  the  wretched  medium  of  shattered 
nerves !  Oh  what  will  it  be  to  have  a  bod) 
like  the  Saviour's  own  glorious  body ;  a  body 
far  superior  to  the  body  of  the  earthly  Adam 
in  paradise ;  a  body  meet  to  be  the  companion 


JUNE  29. 


21l 


of  the  soul — not  a  disgiace  to  the  soul,  but 
its  ornament — not  an  encumbrance  to  the 
soul,  but  its  helper ;  enlarging  its  sphere  of 
action  and  enjoyment  by  relating  it  again  to 
the  material  universe,  to  the  new  heaven,  and 
the  new  earth  wherein  dwelleth  righteousness! 

Some  have  had  little  sickness.  These 
should  admire  and  bless  the  care  that  has  se- 
cured to  them  so  long  the  possession  and  in- 
dulgence of  health.  Yet  let  them  remember 
the  days  of  darkness,  for  they  may  be  many ; 
and  let  them  sympathize  with  the  sons  and 
daughters  of  bodily  affliction.  How  many 
are  there  at  this  moment  drowning  with 
dropsy,  burning  with  fever,  oppressed  with 
asthma !  Some  are  made  to  possess  months 
of  vanity,  and  have  wearisome  nights  appoint- 
ed unto  them ;  others  are  chastened  also  with 
pain  upon  their  bed,  and  the  multitude  of 
their  bones  with  strong  pain,  so  that  their  life 
abhorreth  bread,  and  their  soul  dainty  meat. 

Hezekiah's  sickness  may  be  viewed  three 
ways.  First,  in  connexion  with  his  age — 
He  was  between  thirty  and  forty.  He  had 
reached  the  perfection  of  manhood :  and  was 
in  the  midst  of  life — but  in  the  midst  of  life 
we  are  in  death — and  forty  is  as  mortal  as 
fourscore. 

Secondly,  in  reference  to  his  condition  and 
rank.  He  was  a  king  and  a  mighty  monarch. 
"  I  have  said,  Ye  are  gods;  and  all  of  you  are 
children  of  the  Most  High.  But  ye  shall  die 
like  men,  and  fall  like  one  of  the  princes." 
The  great  and  noble  too  often  despise  those 
who  are  below  them.  Wherefore  ?  Are  they 
not  partakers  of  the  same  flesh  and  blood  ! 
subject  to  the  same  infirmities'!  inheriters  of 
the  same  mortality  ?  Are  not  they  also  hast- 
ening to  the  grave,  where  they  will  say  to 
corruption,  Thou  art  my  father,  and  to  the 
worm,  Thou  art  my  mother  and  my  sister] 
We  are  prone  to  envy  the  great  and  the 
affluent  But  does  a  man's  life  consist  in  the 
abundance  of  the  things  which  he  possesses  ? 
Can  honour  or  titles  terrify  away,  or  bribe  off 
any  of  the  ills  that  flesh  is  heir  to?  Can  they 
assuage  the  anguish  of  disease  ?  Yea,  are  not 
the  upper  classes  more  liable  to  disorders? 
and  less  qualified  to  bear  them  ? 

Thirdly,  with  regard  to  his  piety.  For  he 
was  a  good  man,  and  the  friend  of  God.  So 
was  Epaphroditus ;  yet  was  he  sick  nigh  unto 
death.  So  was  Lazarus;  and  therefore  the 
sisters  sent  to  him,  saying,  Lord,  behold,  he 
whom  thou  lovest  is  sick.  And  his  love  is 
llmighty.  Why  then  does  he  not  exempt 
the  objects  of  it  from  every  thing  disagreeable 
and  distressing?  Surely  if  by  a  mere  volition 
tee  could  ease  the  complaints  of  a  beloved 
connexion,  we  should  instantly  do  it.  But 
his  love  is  as  wise  as  it  is  powerful.  His  ways 
and  his  thoughts  are  as  much  above  ours  as 
the  heavens  are  higher  than  the  earth.  Say 
not  therefore,  If  we  belong  to  him  why  are 
v»e  thus  afflicted  ?  The  correction  results  from 


the  relation :  what  son  is  he  whom  the  father 
chasteneth  not?  You  are  pruned  because  you 
are  vines.  You  are  put  into  the  furnace  be- 
cause you  are  gold.  He  has  designs  to  an- 
swer by  such  dispensations  which  will  more 
than  justify  them.  He  intends  to  wean  them 
from  the  world ;  to  make  them  witnesses  for 
himself;  to  display  in  them  the  truth  of  hk 
word,  the  power  of"  his  grace,  the  tenderness 
of  his  care.  As  one  whom  his  mother  com- 
forteth,  so,  says  he,  will  I  comfort  you.  The 
mother  disregards  none  of  her  offspring ;  but 
she  arranges  things  with  a  peculiar  view  tc 
her  poor  weak  sickly  infant.  The  knee ;  the 
bosom;  the  delicacy;  the  softest  bed;  the 
breathless  movement  is  for  him.  So  has  it 
been,  as  Scripture  and  experience  have  testi- 
fied in  all  ages,  with  Christians;  as  their  suf- 
ferings have  abounded,  their  consolation  has 
abounded  also.  Perhaps  they  are  never  so 
impressive  as  by  the  exercise  and  display  of 
the  passive  graces :  never  glorify  God  so  much 
as  in  the  fires.  For  this  they  are  concerned ; 
and  therefore  when  they  are  led  into  the 
chamber  of  sickness,  and  laid  on  the  bed  of 
languishing,  their  fears  are  awakened  le6t 
they  should  dishonour  their  profession:  and 
they  pray  to  be  examples  of  the  reality,  and 
excellency,  and  efficacy  of  their  religious 
principles  and  resources.  And  he  hears  and 
answers  them.  He  is  with  them  in  trouble. 
He  enables  them  in  patience  to  possess  their 
souls.  He  fills  them  with  all  joy  and  peace 
in  believing.  They  instruct,  invite,  and  en 
courage  others ;  while  their  own  praise,  won- 
der, and  confidence  are  excited;  and  they 
can  sing, 

"  Bastards  may  escape  the  rod. 
Sunk  in  earthly  vain  delight: 
But  a  true-born  child  of  God 
Must  not— would  not — if  he  might." 


TUNE  29. 

"  Thou  wilt  recover  me." — Isaiah  xxxviii.  16. 

And  he  did  so.  This  is  not  always  the 
case.  Sickness  to  some,  yea,  to  many,  is  the 
messenger,  the  forerunner,  the  beginning  of 
death.  And  Hezekiah's  sickness  seems  to 
have  been  in  itself  mortal,  and  would  have 
issued  in  his  speedy  dissolution,  but  for  the 
divine  interposition — he  "  was  sick  nigh  unto 
death ;"  and  the  Lord  said  unto  him,  "  Set 
thine  house  in  order,  for  thou  shalt  die  and 
not  live."  But  he  was  the  subject  of  recov- 
ering mercy ;  and  five  things  are  recorded  in 
connexion  with  the  event 

It  was  in  answer  to  prayer.  "  Then  Heze- 
kiah  turned  his  face  toward  the  wall,  and 
prayed  unto  the  Lord,  and  said,  Remember 
now,  O  Lord,  I  beseech  thee,  how  I  have 
walked  before  thee  in  truth  and  with  a  per- 
fect heart,  and  have  done  that  which  is  good 
in  thy  sight  And  Hezekiah  wept  sore."  One 
of  the  designs  of  affliction  is  to  bring  us  to 
God ;  and  by  prayer  we  obtain  support  unde» 


212 


JUNE  30 


it,  and  sanetificat.on  by  it,  and  deliverance 
from  it — "  Call  upon  me  in  the  day  of  trou- 
ble, and  I  will  deliver  thee."  And  did  any 
ever  seek  him  in  vain  1  Did  Hezekiah  ]  So 
far  from  it,  and  to  show  how  quickly  prayer 
reaches  God,  and  brings  down  the  blessing, 
before  Isaiah  could  get  through  the  palace- 
yard  the  word  of  the  Lord  came  to  him,  say- 
ing, "Go  and  say  to  Hezekiah  ;  I  have  heard 
thy  prayer,  I  have  seen  thy  tea-rs."  Thus  he 
not  only  hears  and  answers  prayer,  but  fulfils 
the  word,  "  Ere  they  call  I  will  answer,  and 
while  they  speak  I  will  hear." 

The  second  circumstance  was  the  definite 
prolongation  of  his  life — "  Behold,  I  will  add 
unto  thy  days  fifteen  years."  This  was  a  con- 
siderable reprieve.  Yet  it  was  nothing  more. 
Eor  so  long  a  time  he  was  raised  up,  but  he 
was  left  mortal.  The  sentence,  "  Dust  thou 
art,  and  unto  dust  shalt  thou  return,"  was 
only  suspended.  Have  any  of  you  been  re- 
covered from  the  bed  of  sickness  1  Remem- 
ber you  are  dying  creatures  still ;  and  you 
have  no  assurance  of  your  life.  You  know 
not  what  a  day,  or  an  hour  may  bring  forth. 
The  addition  of  fifteen  years  would  not  make 
Hezekiah  an  old  man  ;  and  they  would  soon 
pass  away  like  a  dream.  He  is  the  only  per- 
son who  was  previously  informed  how  long 
he  had  to  live.  Doubtless  he  was  concerned 
to  improve  the  information  ;  and  would  often 
say,  "  Well,  there  is  another  of  the  fifteen 
years  gone,  and  the  remainder  is  rapidly  go- 
ing— So  teach  me  to  number  my  days  that  I 
may  apply  my  heart  unto  wisdom."  Yet  it 
was  awful  for  him  to  know  the  term  of  life. 
None  of  us  would  know  it,  if  it  were  in  our 
power.  It  is  better  for  our  comfort  to  be  ig- 
norant ;  and  it  is  better  for  our  improvement. 
As  the  shade  upon  the  dial  is  useful  as  well 
as  the  sunshine ;  so  our  ignorance  may  be 
rendered  profitable — "Watch,  for  ye  know 
not  at  what  hour  the  Lord  doth  come." 

The  third  circumstance  is  the  important 
blessing  that  accompanied  the  announcement 
of  his  restoration.  He  was  pressed  by  the 
Assyrian  force  which  had  entered  the  coun- 
try, taken  all  the  strong-holds  in  the  way,  and 
was  now  besieging  Jerusalem — What  would 
fifteen  years  have  been  had  he  passed  them 
in  personal  captivity,  or  in  a  subdued  and  de- 
graded empire,  Or  in  a  state  of  constant  alarm 
or  suspicion  1  But  God  perfects  the  mercy : 
"  And  I  will  deliver  thee,  and  this  city,  out 
of  the  hand  of  the  king  of  Assyria :  and  I 
will  defend  this  city."  What  would  it  be  to 
engthen  out  our  existence,  without  our  limbs, 
our  senses,  our  reason,  our  relative  comforts  ] 
But  God  giveth  liberally.  He  giveth  us  richly 
all  things  to  enjoy. 

The  fourth  circumstance  regards  the  su- 
pernatural confirmation  of  it — "  And  this  shall 
be  a  sign  unto  thee  from  the  Lord,  that  the 
Lord  will  do  this  thing  that  he  hath  spoken  ; 
behold,  I  will  bring  again  the  shadow  of  the 


degrees,  whicn  is  gone  down  in  the  sun-diJL 
of  Ahaz,  ten  degrees  backward.  So  the  sun 
returned  ten  degrees,  by  which  degrees  it 
was  gone  down."  Why  was  this  sign  given* 
Was  not  the  word  of  a  faithful  God  suffi- 
cient'! The  Lord  does  nothing  in  vain.  He 
saw  the  state  of  Hezekiah's  mind  :  he  knew 
that  there  was  something  ready  to  faint  in 
his  faith  and  hope  :  and  therefore  he  passes 
by  the  infirmity,  and  indulges  his  wishes — 
for  he  had  said,  "What  is  the  sign  that  1 
shall  go  up  to  the  house  of  the  Lord  !"  Thus 
he  stoops,  and  accommodates  himself  to  the 
imperfections  of  his  people.  He  does  not 
break  the  bruised  reed,  or  quench  the  smoking 
flax.  And  shall  we  despise  the  day  of  small 
things] 

The  last  circumstance  is  the  employment 
of  means — "  For  Isaiah  had  said,  Let  them 
take  a  lump  of  figs,  and  lay  it  for  a  plastei 
upon  the  boil,  and  he  shall  recover."  It  is 
well  known  that  figs  have  a  virtue  to  ripen 
an  imposthume,  and  bring  it  to  a  head,  that 
the  peculency  may  be  removed  :  but  in  the 
case  before  us,  from  the  nature  and  prevalen- 
cy  of  the  disease,  no  means  would  have  avail- 
ed without  the  peculiar  agency  of  God.  The 
fact  therefore  is  very  instructive.  We  see 
that  prayer  does  not  supersede  the  use  of 
means.  We  also  see  that  the  divine  assurance 
does  not  supersede  the  use  of  them :  for  no 
sooner  has  Isaiah  promised  his  recovery  as  a 
prophet,  than  he  prescribes  for  him  as  a  phy- 
sician. Yea,  the  very  miraculousncss  of  the 
cure  does  not  supersede  the  use  of  them. 
Miracles  were  never  a  waste  of  power ;  never 
intended  to  make  people  wonder  only ;  or  to 
save  them  the  trouble  of  doing  what  they  are 
able  to  do  for  themselves.  Miracles  therefore 
were  never  needlessly  multiplied  :  and  even 
when  they  have  been  performed,  there  was 
nothing  in  the  degree  of  them  that  was  un- 
necessary or  superfluous.  The  manna  de- 
scended from  the  clouds ;  but  the  people  were 
to  gather  it.  The  angel  opened  the  prison 
door,  and  released  Peter  from  his  fetters; — 
this  he  could  not.  do  himself":  but  he  did  not 
take  him  up  in  his  arms,  and  carry  him  to  the 
house  of  Mary :  but  said  unto  him,  Follow 
me ;  lor  he  had  legs  and  feet,  and  why  should 
he  not.  employ  them  ?  It  is  a  great  thing  to 
unite  activity  and  dependence:  to  use  means, 
and  not  neglect  to  trust  in  God;  and  to  trust 
in  God,  and  not  neglect  to  use  means.  "  I 
lead,"  says  Wisdom,  "in  the  midst  of  tha 
paths  of  judgment." 


JUNE  30. 

"  The  writing  of  Hezekiah  king  of  Judah,  when 
he  had  been  sick,  and  was  recovered  of  hit 
sickness.^ — Isaiah  xxxviii.  9. 

Many  persons  are  afraid  of  their  trials.  It 
would  be  wiser  to  fear  their  mercies.  They 
are  in  more  danger  from  their  friends  than 


JUNE  30. 


213 


from  their  enemies;  from  their  comforts  than 
from  their  crosses;  from  their  health  than 
from  their  sickness.  They  often  desire  our 
prayers  when  they  come  into  affliction :  but 
they  need  them  most  when  they  are  coming 
out  of  it ;  and  are  returning  into  scenes  of 
danger  and  temptation  again. 

Wicked  and  worldly  men  are  only  anxious 
to  escape  from  their  troubles.  But  it  ought 
to  be  our  concern  to  inquire  whether  we 
"  come  forth  as  gold "  —  whether  we  are 
brought  nearer  to  God,  or  are  left  farther  from 
him,  by  the  things  we  suffer.  Constantine 
the  Great  said,  "  I  marvel  that  many  of  my 
subjects,  since  they  became  Christians,  are 
worse  than  they  were  when  they  were  Pa- 
.  gans."  Young  speaks  of  some  as  "  worse 
J  for  mending,"  and  "  washed  to  fouler  stains." 
;  And  it  is  lamentable  to  think  how  many, 
instead  of  being  improved  by  their  recovery 
from  disease,  are  injured  by  it  They  poured 
out  a  prayer  when  God's  chastening  hand 
was  upon  them,  and  confessed,  and  resolved, 
and  vowed  unto  the  Lord :  but  when  he  re- 
lieved and  released  them  they  turned  again 
to  folly.  Many  think  we  are  severe  in  our 
reflections  on  death-bed  changes;  and  won- 
der that  we  think  such  conversions  can  never 
be  entirely  satisfactory  to  the  subjects  of  them, 
or  their  surviving  friends.  Yet  of  how  many 
ministers  have  we  inquired,  all  of  whom 
have  affirmed,  that  they  never  knew  such 
converts,  when  recovered,  living  according 
to  their  promises!  yet  had  they  died  they 
would  have  entertained  a  firm  hope  con- 
cerning many  of  them.  And  it  is  probable 
funeral  sermons  would  have  been  preached 
for  some  of  them — and  how  would  others 
have  been  chronicled  in  the  magazines ! 
Even  Jacob  forgot  the  vow  his  soul  made 
when  he  was  in  trouble,  till  God  said  unto 
him,  "Arise,  go  up  to  Beth-el,  and  dwell 
there:  and  make  there  an  altar  unto  God, 
that  appeared  unto  thee  when  thou  fleddest 
Trom  the  face  of  Esau  thy  brother. "  Then, 
and  not  before,  did  the  backslider  say,  "  Let 
us  arise,  and  go  up  to  Beth-el;  and  I  will 
make  there  an  altar  unto  God,  who  answered 
me  in  the  day  of  my  distress,  and  was  with 
me  in  the  way  which  I  went" 

Hezekiah  did  better  upon  his  recovery. 
He  wrote  a  song,  and  had  it  sung  in  the 
temple-service.  He  might  indeed,  for  this 
purpose,  have  availed  himself  of  one  of 
David's  songs ;  and  we  read  that  he  appoint- 
ed persons  to  sing  the  songs  of  his  illustri- 
ous ancestor  in  the  worship  of  God.  But  he 
composed  one  himself  on  this  occasion,  not 
from  vanity,  but  from  sentiments  of  piety. 
He  wrote  it  in  particular  for  three  purposes. 
First,  to  show  the  importance  of  the  bless- 
ing he  had  experienced.  Read  his  language, 
and  you  will  find  how  much  he  valued  life. 
This  lo  some  may  seem  strange.     To  a  good 


man,  is  it  not  gain  to  die  1  When  a  voyager 
is  entering  the  desired  haven,  is  he  so  glad 
and  grateful  for  a  wind  that  blows  him  back 
again  to  sea?  The  fear  of  death  is  as  much 
a  natural  principle  as  hunger  or  thirst  Every 
good  man,  though  always  in  a  state  to  die,  is 
not  in  a  frame  to  die.  He  may  not  have  the 
light  of  God's  countenance,  or  the  assurance 
of  hope.  He  may  be  also  influenced  by  rela- 
tive considerations.  This  was  the  case  with 
Hezekiah.  He  might  have  feared  for  the 
succession ;  for  he  had  no  offspring  at  this  time : 
Manasseh  was  only  twelve  years  old  at  his 
death,  and  therefore  could  not  have  been  bora 
till  three  years  after  his  father's  recovery. 
The  enemy  was  also  at  the  gates  of  the  capi- 
tal. He  had  also  begun  a  glorious  reforma- 
tion, and  wished  to  see  it  carried  on.  Even 
Paul,  though  he  knew  that  to  depart  and  to 
be  with  Christ  was  far  better,  yet  was  more 
than  willing  to  abide  in  the  flesh,  for  the  ad- 
vantage of  the  Philippians  and  others. 

Secondly,  to  excite  his  gratitude.  Hence 
he  so  vividly  recalls  all  his  painful  and  gloomy 
feelings  in  his  late  danger,  that  he  might  be 
the  more  affected  with  the  goodness  of  his 
deliverer  and  benefactor — read  the  whole 
chapter — Do  as  he  did.  Dwell  upon  every 
thing  that  can  give  a  relish,  and  add  an  im- 
pression to  the  blessing  you  have  received ; 
and  be  ye  thankful — and  employ  your  tongues, 
your  pens,  your  lives,  in  praise  of  the  God  of 
your  mercies.  Did  the  heathen  upon  their 
recovery  hang  up  tablets  of  acknowledgments 
in  the  house  of  their  gods'!  Have  Papists 
built  churches  and  altars  to  their  patron- 
saints?  And  will  you  do  nothing  for  the 
Lord  your  healer  ?  Yet  so  it  often  is !  The 
physician  is  cheerfully  rewarded  ;  the  attend- 
ants are  paid  for  their  trouble ;  friends  are 
thanked  for  their  obliging  inquiries — only  one 
Being  is  overlooked — He  who  gave  the  phy- 
sician his  skill ;  he  who  rendered  the  means 
effectual;  he  who  inspired  the  inquiring 
friends  with  all  their  tenderness. 

Thirdly,  to  insure  a  sense  of  his  obligation 
in  future.  The  Jews  soon  forgot  the  works 
of  the  Lord,  and  the  wonders  he  had  shown 
them.  And  we  are  very  liable  to  the  same 
evil.  But  we  should  say,  with  David,  "Bless 
the  Lord,  O  my  soul,  and  forget  not  all  his 
benefits ;"  and  avail  ourselves  of  every  assist- 
ance that  can  enable  us  to  recover  and  pre- 
serve the  feelings  we  had  at  the  time  when 
the  Lord  appeared  for  us.  Thus  the  Jews 
established  the  feast  of  Purim  upon  their 
deliverance  from  the  plot  of  Haman.  Thus 
Samuel  raised  a  stone  after  his  victory,  and 
called  it  Ebenezer.  Joseph  named  his  sons 
Ephraim  and  Manasseh,  to  remind  him  of 
the  contrast  between  his  former  and  present 
condition.  And  thus  Hezekiah  would  com- 
pose this  writing,  that  he  might  compare 
himself  with  its  sentiments,  months  and  years 


•414 


JULY  1. 


after ;  and  that  it  might  be  a  pledge  of  his 
dedication  to  God  ;  and  a  witness  against  him 
if  his  love  should  ever  wax  cold — 

And  how  was  it  with  him  1  Can  I  pro- 
ceed 1  So  far  all  is  well.  He  is  wise,  humble, 
grateful,  resolved.  But,  alas !  how  shall  we 
6ay  it"!  "After  this  Hezekiah  rendered  not 
according  to  the  benefit  done  him ;  for  his 
heart  was  lifted  up;  therefore  wrath  came 
upon  him  and  upon  all  Judah."  Lord,  what 
is  man !  Who  is  beyond  the  danger  of  falling 
while  in  this  world  1  On  what  can  we  safely 
•ely]  He  that  trusteth  in  his  own  heart  is 
a  fool.  And  he  is  not  much  better  that  trusts 
in  his  own  grace.  It  is  not  our  grace,  but 
his  grace  that  is  sufficient  for  us.  Let  us 
therefore  be  strong  in  the  Lord,  and  in  the 
power  of  his  might.  Let  us  not  insult  over 
others  when  they  err  in  doctrine  or  in  prac- 
tice; but  tremble  for  ourselves,  and  pray, 
Lord,  hold  thou  me  up,  and  I  shall  be  safe. 
Blessed  is  the  man  that  feareth  always. 


JULY  1. 


"  By  faith  Jacob,  when  he  was  a  dying,  blessed 
both  the  sons  of  Joseph  ;  and  worshipped,  lean- 
ing upon  the  top  of  his  staff." — Heb.  xi.  21. 

"  Precious  in  the  sight  of  the  Lord  is  the 
death  of  his  saints."  No  wonder  therefore 
that  he  graciously  appoints  the  time,  the  place, 
and  the  manner  of  it ;  that  he  honours  it  with 
nis  special  presence;  and  calls  upon  us  to 
make  it  the  subject  of  our  contemplation : 
"  Mark  the  perfect  man,  and  behold  the  up- 
right ;  for  the  end  of  that  man  is  peace."  For 
this  purpose  he  has  often  mentioned  it  in  his 
word,  and  has  sometimes  recorded  it  with  cir- 
cumstances the  most  striking  and  improving. 
Let  us  convey  ourselves  into  Egypt,  find  out 
Goshen,  inquire  for  the  house  of  Jacob,  and 
enter  his  chamber  of  sickness.  It  will  be 
found  none  other  than  the  house  of  God,  and 
the  gate  of  heaven.  He  is  "  a  dying :"  and 
observe  how  he  dies. 

First ;  he  "  leans  upon  the  top  of  his  staff." 
Thus  he  looks  like  a  pilgrim.  Had  he  re- 
course to  this  action  to  aid  such  an  impres- 
sion 1  The  Jews  were  to  eat  the  passover  with 
their  staves  in  their  hand :  and  we  should  ob- 
serve every  ordinance,  form  every  connexion, 
enjoy  every  advantage,  as  those  who  have 
heard  the  voice,  Arise  and  depart  hence,  for 
this  is  not  your  rest.  Abraham  wished  to  pre- 
serve the  recollection  of  this,  and  therefore  he 
"  sojourned  in  the  land  of  promise,  as  in  a 
strange  country,  dwelling  in  tabernacles  with 
Isaac  and  Jacob,  the  heirs  with  him  of  the 
same  promise :  for  he  looked  for  a  city  which 
hath  foundations,  whose  builder  and  maker 
is  God :"  and  it  was  thus  "  they  con- 
fessed themselves  to  be  strangers  and  pilgrims 
upon  earth."  Give  me,  says  the  dying  trav- 
eller, my  staff— Was  this  staff'  the  same  he 


spoke  of  when  he  was  returning  from  Haran, 
"  With  my  staff'  I  passed  over  Jordan,  and 
now  I  am  become  two  bands  ]"  If  so,  and  the 
thing  is  very  probable,  how  many  feelings 
would  this  companion  of  all  his  journeys  re- 
vive !  For  after  a  length  of  time  even  inani- 
mate things  draw  from  us  a  strange  kind  of 
regard,  and  affect  us,  if  not  by  themselves, 
yet  by  their  associations. — But  it  was  an 
instance  of  his  bodily  decline  and  infirmity 
He  whose  constitution  had  enabled  him  to 
bear  such  travels  and  fatigues  is  now  reduced 
to  the  weakness  of  infancy  and  dependence ; 
and  leans  upon  the  top  of  his  staff'.  "  The 
glory  of  young  men  is  their  strength  :"  but 
let  them  remember  their  Creator  in  the  days 
of  their  youth ;  for  the  evil  days  will  come 
when  they  shall  say,  We  have  no  pleasure  in 
them ;  when  they  that  look  out  of  the  windows 
shall  be  darkened,  and  the  strong  men  shall 
bow  themselves,  and  the  keepers  of  the  house 
shall  tremble,  and  the  grasshopper  be  a  burden, 
because  man  goeth  to  his  long  home. — It  was 
also  a  proof  of  his  conscientiousness  in  duty. 
He  would  place  himself  in  the  best  posture  of 
devotion  his  infirmities  would  admit.  We  are 
to  glorify  God  in  our  bodies  as  well  as  in  our 
spirits ;  and  though  he  does  not  bind  us  down 
to  any  corporeal  forms,  yet  every  thing  in  his 
service  should  be  expressive  of  reverence 
and  godly  fear.  The  Seraphim  veil  their  faces 
with  their  wings.  Our  Lord  kneeled  three 
times  in  the  garden.  So  Jacob,  aged  as  he 
was,  and  under  the  debility  of  approaching 
dissolution,  when  he  would  adore  God,  rose 
upon  his  knees,  though  he  was  obliged  to  seek 
support.  Think  of  this,  ye  who  in  full  health 
and  vigour,  instead  of  kneeling  or  standing, 
sit  during  the  devotion  of  the  sanctuary ;  and 
see  how  far  you  come  short  of  the  self-denial 
and  godliness  of  this  patriarch. 

Secondly,  He  "worshipped,  leaning  upon 
the  top  of  his  staff"."  He  had  been  trained  up 
in  the  nurture  and  admonition  of  "  the  fear  of 
his  father  Isaac ;"  and  had  long  walked  before 
him ;  but  now  he  was  ending  the  worship 
of  him  on  earth,  to  join  in  the  worship  of 
him  in  heaven  that  would  never  end.  This 
worship  doubtless  included  confession.  Who 
can  say,  I  have  made  my  heart  clean,  I  am 
pure  from  my  sin?  Some  talk  of  looking 
back  upon  a  well-spent  life.  A  good  man,  if 
he  has  been  distinguished  from  others,  knows 
who  has  made  him  to  differ ;  and  sees  in  the 
review  of  his  obedience  a  thousand  imperfec- 
tions which  humble  him,  and  prevent  all  con- 
fidence in  the  flesh.  He  feels  that  he  is  an 
unprofitable  servant,  and  says  in  his  last  ap- 
proach still  more  than  in  all  his  former  ones, 
"  I  come,  trusting  not  in  my  own  righteous- 
ness, but  in  thy  manifold  and  great  mercies." 
It  had  also  in  it  thanksgiving.  He  had  ex- 
perienced many  personal  and  relative  trou-  ' 
bles  ;  but  out  of  them  all  the  Lord  had  deliv  ' 
ered  him.  The  angry  storms  of  life  were  now 


JULY  1 


215 


blowi.  oyer,  and  a  serene  evening  had  arrived. 
He  had  escaped  the  difficulties  and  dangers  of 
i  tiresome  road,  and  was  now  in  sight  of  the 
journey's  end,  and  of  his  father's  house.  It 
is  easy  to  imagine  the  grateful  emotions  of  his 
mind  when  he  remembered  his  flight  from  the 
face  of  his  brother,  the  vision  of  Beth-el,  and 
the  promise  of  God  that  he  would  be  with  him, 
and  keep  him  in  all  places,  and  never  leave 
him  nor  forsake  him.  All  this  had  now  been 
accomplished.  "Bless  the  Lord,"  would  he 
say,  "  Bless  the  Lord,  O  my  soul :  and  all  that 
is  within  me,  bless  his  holy  name.  Bless  the 
Lord,  O  my  soul,  and  forget  not  all  his  bene- 
fits." It  contained  also  prayer.  He  would 
implore  mercy  and  grace  to  help  in  this  time 
of  need ;  for  he  had  yet  to  die.  O  my  God, 
strengthen  me  this  once.  "  O  God,  be  not  far 
from  me :  O  my  God,  make  haste  for  my  help.  O 
God,  thou  hast  taught  me  from  my  youth :  and 
hitherto  have  I  declared  thy  wonderous  works. 
Now  also  when  I  am  old  and  greyheaded,  O 
God,  forsake  me  not ;  until  I  have  showed  thy 
strength  unto  this  generation,  and  thy  power 
to  every  one  that  isto  come."  And  he  prayed 
not  only  for  himself,  but  for  others,  especially 
those  of  his  own  house.     For, 

Thirdly,  he  "  blessed  both  the  sons  of 
Joseph  ;  and  worshipped,  leaning  upon  the  top 
of  his  staff."  The  affair  is  recorded  in  the 
book  of  Genesis  with  the  most  touching  sim- 
plicity. Understanding  that  his  father  was 
sick,  Joseph  hastens  to  visit  him:  and  he 
takes  his  two  sons  with  him.  It  was  wise  in 
him  to  show  these  youths,  who  had  been  living 
in  splendour,  such  a  solemn  scene,  and  to 
place  them  under  the  dying  benediction  of  this 
man  of  God.  Jacob  was  overjoyed  at  their 
arrival,  and  said,  "Who  are  these  1  And 
Joseph  said  unto  his  father,  They  are  my 
sons,  whom  God  hath  given  me  in  this  place. 
And  he  said,  Bring  them,  I  pray  thee,  unto 
me,  and  I  will  bless  them."  The  feelings  of 
men  towards  their  grandchildren  are  com- 
monly very  powerful :  but  every  thing  here 
tended  to  increase  affection.  Manasseh  and 
Ephraim  were  the  offspring  of  Joseph ;  and 
Joseph  was  his  favourite  son,  endeared  by  his 
loss  and  sufferings ;  he  was  also  the  son  of  his 
beloved  Rachel.  O  could  he  have  seen  the 
image  and  representatives  of  Rachel— her  son 
and— her  grandsons !  But  "  the  eyes  of  Israel 
were  dim  for  age,  so  that  he  could  not  see. 
And  Joseph  brought  them  near  unto  him  ;  and 
he  kissed  them,  and  embraced  them.  And  he 
blessed  Joseph,  and  said,  God,  before  whom 
my  fathers  Abraham  and  Isaac  did  walk,  the 
God  which  fed  me  all  my  life  long  unto  this 
Jay,  the  Angel  which  redeemed  me  from  all 
evil,  bless  the  lads;  and  let  my  name  be 
named  on  them,  and  the  name  of  my  fathers 
Abraham  and  Isaac ;  and  let  them  grow  into 
a  multitude  in  the  midst  of  the  earth.  And 
he  blessed  them  that  day,  saying,  In  thee  shall 
fe»nel    bless,    saying,    God    make    thee    as 


Ephraim  and  as  Manasseh.  And  he  set 
Ephraim  before  Manasseh."  Let  us  endeav- 
our to  be  useful  as  long  as  we  continue  here, 
and  do  good,  not  only  living  but  dying.  It 
will  be  well  if  we  are  able  to  say  something 
that  shall  bless  survivors.  Parting  words  are 
peculiarly  impressive  and  memorable.  Chil- 
dren who  have  disregarded  the  living  coun- 
sel of  a  father  have  followed  his  dying  ad- 
monitions: and  the  commendations  of  religion 
which  Christians  have  expressed,  and  the 
comforts  of  the  Holy  Ghost  which  they  h&\  e 
experienced  in  the  final  hour,  have  frequently 
rendered  their  departure  a  blessing  to  many. 
It  has  encouraged  the  fearful.  It  has  con- 
vinced the  unbelieving.  It  has  induced  even 
a  Balaam  to  say,  "  Let  me  die  the  death 
of  the  righteous,  and  let  my  last  end  be  like 
his." 

Finally ;  "  By  faith  he  blessed  both  the 
sons  of  Joseph;  and  worshipped,  leaning  upon 
the  top  of  his  staff."  We  -allow  there  was 
something  extraordinary  in  this  transaction. 
Jacob  was  under  a  degree  of  divine  inspira- 
tion ;  and  this  appears  in  the  manner  of  his 
blessing  these  children :  for  he  not  umy 
poured  forth  the  tenderness  of  his  heart 
towards  them,  but  he  admitted  them,  though 
born  in  Egypt,  into  his  family  and  the  congre- 
gation of  Israel ;  and  constituted  them,  though 
their  mother  was  a  Gentile,  heads  of  tribes, 
like  his  own  offspring  ;  overruled  the  claims 
of  seniority,  and  pronounced  their  future 
number  and  prosperity.  Yet  all  his  faith  on 
this  occasion  was  not  of  this  extraordinary 
nature.  The  Apostle  does  not  speak  of  him 
as  a  seer,  so  much  as  a  saint.  He  would  tell 
us  that  he  brought  forth  fruit  in  old  age:  that 
while  the  outward  man  perished,  the  inward 
man  was  renewed :  that  while  the  eyes  of  his 
flesh  were  dim,  the  eyes  of  his  understanding 
were  enlightened :  that  he  saw  and  acknow- 
ledged not  only  the  God  of  providence,  but 
the  God  of  all  grace :  that  he  extended  his 
views  beyond  the  bounds  of  time  and  sense : 
that  he  recognized  in  Canaan  a  better,  even 
a  heavenly  country :  that  he  hailed  in  his 
seed  the  Shiloh  that  was  to  come,  and  in 
whom  all  the  families  of  the  earth  would  be 
blessed.  What  would  his  dying  faith  have 
been,  had  he  only  proved  the  organ  of  Divine 
omniscience  concerning  things  to  come'? 
Balaam  "  had  his  eyes  open,  and  heard  the 
words  of  God,  and  knew  the  knowledge  of  the 
Most  High :"  and  he  said,  "  I  shall  see  him, 
but  not  now:  I  shall  behold  him,  but  not 
nigh."  But  Jacob  was  an  heir  of  promise: 
Jacob  could  say,  "  I  have  waited  for  thy  salva- 
tion, O  Lord."  And  this  is  the  grand  thing 
— This  is  what  we  shall  all  want  when,  like 
him,  we  are  "a  dying."  When  heart  and 
flesh  fail,  when  we  are  leaving  all  that  is  dear 
below,  and  entering  an  eternal  state,  we  shall 
require  all  the  views,  all  the  influences,  all 
the  appropriations  of  faith.     We  have  hoard 


216 


JULY  2. 


more  than  one  saying,  while  engaged  in  it, 
"  dying  is  hard  work."  We  shall  all  find  A 
so,  if  left  to  the  resources  of  nature  and  reason 
only.  But  faith  can  make  dying  work  easy 
work.  "  I  can  smile  on  death,"  said  Dr.  Gros- 
venor,  "  because  my  Saviour  smiles  on  me." 
Simeon,  with  the  babe  in  the  arms  of  his  flesh, 
and  the  consolation  of  Israel  in  the  arms  of 
his  faith,  said,  "  Lord,  now  lettest  thou  thy 
servant  depart  in  peace,  according  to  thy 
word  :  for  mine  eyes  have  seen  thy  salva- 
tion, which  thou  hast  prepared  before  the  face 
of  all  people." 

O  thou  Author  of  all  good,  inspire  my  soul 
with  this  all-important  principle,  to  make  me 
meet  for  every  season  and  condition.  May 
the  life  that  I  now  live  in  the  flesh  be  by  the 
faith  of  the  Son  of  God.  And  may  I  finish 
my  course  with  joy,  and  be  able  to  say,  "  O 
death,  where  is  thy  sting  ]  O  grave,  where 
is  thy  victory  ?  The  sting  of  death  is  sin  ; 
and  the  strength  of  sin  is  the  law.  But  thanks 
be  to  God,  which  giveth  us  the  victory  through 
our  Lord  Jesus  Christ" 


JULY  2. 


u  And  he  looked  round  about  on  them  with  anger, 
being  grieved  for  the  hardness  of  their  hearts." 
— Mark  iii.  5. 

Every  thing  in  the  temper  and  conduct  of 
our  Lord  and  Saviour  is  worthy  attention ; 
and  the  fact  before  us  will  be  found  very  in- 
structive and  useful. 

We  see  that  the  passions  are  not  evil  in 
themselves.  They  are  inherent  in  our  very 
nature.  It  is  therefore  impossible  to  divest 
ourselves  of  them  ;  and  if  it  were  possible  we 
should  only  reduce  ourselves  to  mere  reason- 
ing machines,  and  unimpressible  intelligences. 
The  passions  are  the  springs  and  impulses  of 
action.  All  that  religion  does  is,  to  govern 
and  regulate  them,  and  to  furnish  each  of 
them  with  an  appropriate  sphere,  object,  and 
agency. 

We  learn  that  we  may  be  angry  and  sin 
not.  This  is  the  case  when  we  are  angry  at 
sin.  This  he  who  was  the  Holy  One  of  God 
felt  and  expressed.  It  is  our  duty  and  honour 
to  resemble  him ;  and  it  is  a  proof  that  we  are 
of  one  Spirit,  if  what  offended  him  offends  us, 
and  we  cannot  bear  them  that  are  evil. 

Yet  anger  should  be  always  attended  with 
grief.  We  should  grieve  to  see  men  suffer- 
ing, but  we  should  grieve  more  to  see  them 
sinning.  We  should  feel  more  to  see  a  man 
proud  than  poor,  to  see  him  led  captive  by 
vice  than  laid  in  irons.  No  character  is  so 
truly  pitiable  as  the  wretch  who  is  destroying 
himself  for  ever.  David  felt  this,  and  said,  I 
beheld  the  transgressors  and  was  grieved: 
nnd  Jesus  was  here  grieved  at  the  hardness 
of  their  hearts.     Fools  only  make  a  mock  of 


sin.  To  laugh  at  a  man  who  is  inflicting 
upon  his  soul  the  torments  of  hell,  is  far  mor© 
cruel  than  to  turn  into  sport  and  merriment 
the  tortures  of  a  fellow-creature  on  the  rack. 
Paul,  in  his  climax,  considers  our  "  having  plea- 
sure" in  the  sins  of  others  a  greater  instance 
of  depravity  than  "doing  them"  ourselves; 
and  the  reason  is,  because  we  may  have  pow- 
erful temptations  to  the  one,  whereas  the 
other  results  from  pure  congeniality :  nothing 
shows  us  more  than  that  which  can  yield  us 
pleasure.  So,  on  the  other  hand,  the  purest 
grief  is  that  which  we  feel  for  the  sins  of 
others.  Selfish  respect  may  have  some  place 
in  concern  for  our  sins,  because  they  endanger 
us ;  but  we  shall  not  be  punished  for  the  sins 
of  others.  When  therefor*  we  suffer  for 
them,  we  sorrow  after  a  godly  sort ;  we  are 
affected  with  sin  as  sin ;  and  evince  the  truest 
benevolence.  And  so  pleasing  to  God  is 
such  a  disposition,  that  in  times  of  public  ca- 
lamity he  ordered  "  a  mark"  of  preservation 
to  be  imposed  "upon  the  foreheads  of  the  men 
that  sighed  and  cried  for  all  the  abominations 
that  are  done  in  the  midst  of  the  land." 

In  our  Lord  we  see  the  finest  moral  har- 
mony arising  from  the  perfect  union  of  diverse 
feelings  and  affections.  His  zeal  was  not 
without  discretion ;  his  prudence  was  not 
without  fervour.  His  authority  dignified  his 
condescension  ;  his  kindness  softened  and  en- 
deared his  power.  His  compassion  was  not 
without  censure;  his  censure  was  not  with- 
out pity.  He  distinguished  between  the  sin 
and  the  sinner;  and  at  once  displayed  his  dis- 
pleasure and  his  distress — "  He  looked  round 
about  on  them  with  anger,  being  grieved  for 
the  hardness  of  their  hearts."  So  should  it 
be  with  us. 

Let  us  beware  that  our  tenderness  does  not 
degenerate  into  connivance  at  evil.  Adam 
was  too  complaisant,  even  to  a  wife,  when  he 
refused  not  the  forbidden  fruit,  though  pre- 
sented by  Eve.  And  what  judgments  did 
Eli  draw  down  upon  himself  and  family,  be- 
cause his  sons  made  themselves  vile,  and  he 
restrained  them  not !  The  Scripture  does  not 
speak  with  commendation  of  "  men  in  whose 
mouth  are  no  reproofs."  Yea,  it  says,  "  Thou 
shalt  not  hate  thy  brother  in  thine  heart :  thou 
shalt  in  any  wise  rebuke  thy  neighbour,  and 
not  suffer  sin  upon  him." 

Let  us  also  take  heed  that  our  faithfulness 
does  not  deprive  us  of  the  meekness  and  gen- 
tleness of  Jesus  Christ,  or  annihilate  our  con 
cern  for  the  offender  in  our  hatred  of  the  of- 
fence. Some  Christians  are  sadly  defective 
here.  It  might  be  supposed  that  they  had 
never  read  the  injunction :  "  Brethren,  if  a 
man  be  overtaken  in  a  fault,  ye  which  are 
spiritual,  restore  such  an  one  in  the  spirit  of 
meekness;  considering  thyself,  lest  thou  also 
be  tempted.  Bear  ye  one  another's  burdens, 
and  so  fulfil  the  law  of  Christ." 


JULY  3. 


217 


JULY  3. 

■  Then  came  Analek,  and  fought  with  Israel  in 
Rephidim." — Exodus  xvii.  8. 

Though  God  had  relieved  the  people  in 
jieir  pressure  when  there  was  no  water  for 
them  to  drink,  yet  they  had  offended  and  pro- 
voked him  by  their  rebellious  murmurings. 
Moses  therefore,  to  perpetuate  the  memory 
of  their  guilt,  as  well  as  of  their  deliverance, 
gave  a  new  name  to  the  place  :  "  He  called 
.'t  Massah  and  Meribah,  because  of  the  chiding 
of  the  children  of  Israel,  saying,  Is  the  Lord 
among  us  or  not  V — And  may  we  not  suppose 
that  the  present  attack  upon  them  was  per- 
mitted of  God,  to  rebuke  and  correct  them  for 
their  sin  1  For  men  are  his  instruments :  he 
controls  them  when  they  act  most  freely ; 
and  he  employs  them  righteously  when  they 
act  against  us  unjustly.  He  can  also  punish 
them,  even  when  they  fulfil  his  pleasure ;  for 
he  judges  them  according  to  their  motives 
and  designs,  and  not  according  to  the  effects 
their  actions  produce  by  his  overruling  inter- 
position. "  O  Assyrian !  the  rod  of  mine  an- 
ger, and  the  staff  in  their  hand  is  mine  indig- 
nation. I  will  send  him  against  an  hypocriti- 
cal nation,  and  against  the  people  of  my 
wrath  will  I  give  him  a  charge,  to  take  the 
spoil,  and  to  take  the  prey,  and  to  tread  them 
down  like  the  mire  of  the  streets.  Howbeit 
he  meaneth  not  so,  neither  doth  his  heart 
think  so ;  but  it  is  in  his  heart  to  destroy  and 
^ut  off  nations  not  a  few.  Therefore  shall  the 
Lord,  the  Lord  of  hosts,  send  among  his  fat 
ones  leanness  ?  and  under  his  glory  he  shall 
kindle  a  burning  like  the  burning  of  fire." 

These  Amalekites  have  been  supposed  to 
be  the  descendants  of  Esau ;  but  we  read  of 
them  in  the  days  of  Chedorlaomer ;  and  Ba- 
laam calls  Amalek  "  the  first  of  the  nations." 
They  possessed  at  this  time  a  large  tract  of 
country,  extending  from  the  confines  of  Idu- 
mea  to  the  western  shore  of  the  Red  Sea. 
When  therefore  Israel  crossed  over,  they 
were  obliged  to  approach  their  borders :  but 
they  offered  them  no  injury  or  provocation ; 
and  instead  of  invading  their  territory,  they 
were  turning  away  from  it.  We  know  not 
what  actuated  Amalek  to  assault  them ; 
whether  it  was  the  hope  of  plunder,  or  a  wish 
for  military  renown,  or  pure  maliciousness. 
But  from  the  book  of  Deuteronomy  it  appears 
that  his  conduct  was  as  mean  as  it  was  wicked, 
and  as  dastardly  as  it  was  cruel :  for  not  darino- 
to  engage  them  in  front,  he  waited  his  oppo£ 
tunity.  and  smote  the  hindmost  of  them,  even 
all  that  were  feeble  behind  them ;  and  when 
they  were  faint  and  weary,  alike  incapable 
of  resistance  or  flight 

Tne  detail  of  the  action  on  the  part  of  Is- 
rael is  worthy  our  attention.  They  were  not 
only  justified  in  having  recourse  to  arms,  but 
they  wisely  managed  the  measure.  Though 
they  were  a  people  conducted  by  the  Al- 


mighty, who  had  miraculously  saved  them  in 
Egypt,  and  delivered  them  at  the  Red  Sea, 
and  provided  them  with  flesh  at  Zin,  and 
water  where  they  now  were,  nothing  super- 
natural is  here  thought  of:  for  miracles  were 
never  intended  to  be  employed  where  ordinary 
means  were  at  hand,  and  sufficient  for  the 
purpose.  "  Moses  said  unto  Joshua,  Choose 
us  out  men,  and  go  out,  fight  with  Amalek: 
to-morrow  I  will  6tand  on  the  top  of  the  hill 
with  the  rod  of  God  in  mine  hand.  So  Joshua 
did  as  Moses  had  said  to  him,  and  fought  with 
Amalek :  and  Moses,  Aaron,  and  Hur  went 
up  to  the  top  of  the  hill."  Here  we  have  a 
fine  example  of  activity  and  reliance:  the 
sword  in  the  hand  of  Joshua :  the  rod  in  the 
hand  of  Moses :  the  host  fighting  in  the  vale, 
as  if  every  thing  depended  on  their  strenu- 
ousness;  the  interceder  pleading  on  the  hill, 
as  if  all  was  to  be  accomplished  by  divine 
agency.  To  use  means  without  neglecting 
trust  in  God,  and  to  trust  in  God  without 
omitting  the  use  of  means — This  is  the  test 
of  a  proper  state  of  mind  in  religion — This  is 
the  union  recommended  by  our  Lord  and  his 
Apostle.  "Watch  and  pray,  lest  ye  enter 
into  temptation:"  "Work  out  your  own  sal- 
vation with  fear  and  trembling,  for  it  is  God 
which  worketh  in  you  to  will  and  to  do  of  his 
good  pleasure." 

Behold  Moses  and  Joshua  on  this  occasion 
in  their  respective  departments;  and  see  in 
what  various  and  suitable  ways  God  qualifies 
and  employs  his  servants.  We  should  not 
oppose  good  and  useful  men  to  each  other, 
or  even  improperly  compare  them  together. 
We  should  view  them  all  in  reference  To  their 
ccmmission,  their  work,  and  their  adaptation 
— Then  they  are  equally  respectable.  Each 
has  his  own  calling  and  work.  It  would  be 
absurd  to  extol  the  valour  of  Joshua  at  the 
expense  of  piety  in  Moses;  or  to  extol  the 
piety  of  Moses  at  the  expense  of  valour  in 
Joshua.  It  was  not  for  want  of  courage  that 
Moses  prayed ;  or  for  want  of  devotion  that 
Joshua  fought — It  was  the  same  spirit  that 
actuated  the  supplicant  and  the  warrior.  But 
"  as  we  have  many  members  in  one  body,  and 
all  members  have  not  the  same  office  :  so  we, 
being  many,  are  one  body  in  Christ,  and  every 
one  members  one  of  another."  If  all  were 
the  eye,  where  were  the  hearing  ?  and  if  all 
were  the  ear,  where  were  the  seeing?  It  is 
enough  for  the  eye  to  see,  and  the  ear  to  hear, 
and  the  foot  to  walk.  It  would  not  be  for  the 
beauty  and  welfare  of  society  that  every  ex- 
cellence should  be  found  in  the  same  individ- 
uals ;  a^  it  will  always  be  in  vain  to  look 
for  it. 

As  nothing  like  our  artille-y  was  then  used 
in  fight,  a  person  might  safely  place  himself 
near"  enough  to  survey  the  scene — Tims 
Moses  was  stationed  on  the  brow  of  a  rising 
ground  just  by,  and  within  view — And  how 
encouraging  must  it  have  been  to  Israel,  as 


219 


JULY  4. 


they  advanced  to  battle,  to  look  up  and  see 
him  with  his  arms  extended,  and  holding  in 
his  hand  the  signal  of  omnipotence !  "  Yon- 
der," would  they  say,  "  Yonder  is  lifted  up 
the  wonder-working  rod  which  has  performed 
so  many  exploits  for  us.  Yonder  is  the  man 
who  has  power  with  God,  and  can  prevail, 
imploring  for  us  succour  and  success." 

"  And  it  came  to  pass,  when  Moses  held  up 
his  hand,  that  Israel  prevailed  :  and  when  he 
let  down  his  hand,  Amalek  prevailed."  This 
was  to  show  him  that  the  excellency  of  the 
power  was  of  God,  and  not  of  them ;  and  that 
means,  however  good  and  proper  in  them- 
selves, are  nothing  without  the  concurring 
agency  of  Heaven. 

But  where  are  the  knees  that  never  trem- 
ble, and  the  hands  that  never, hang  down?  In 
another  world  we  shall  serve  God  as  we 
ought,  and  as  we  would  ;  but  in  our  present 
state,  and  while  we  have  these  bodies  of  clay, 
we  cannot  do  the  things  that  we  would.  The 
spirit  is  willing,  but  the  flesh  is  weak.  We 
are  not  weary  of  his  service,  but  we  are  soon 
weary  in  it,  and  need  relief.  "  Moses'  hands 
were  heavy  ;  and  they  took  a  stone,  and  put 
it  under  him,  and  he  sat  thereon  ;  and  Aaron 
and  Hur  stayed  up  his  hands,  the  one  on  the 
one  side,  and  the  other  on  the  other  side ;  and 
his  hands  were  steady  until  the  going  down 
of  the  sun."  Here  we  learn  of  what  use  we 
may  be  to  each  other.  Not  only  did  Moses 
help  Joshua,  but  Aaron  and  Hur  helped  Mo- 
6e;r.  Two  are  better  than  one:  and  a  three- 
fold cord  is  not  quickly  broken.  We  cannot 
be  independent  of  each  other.  We  may  often 
feel  our  obligations  to  those  who  are  in  many 
respects  our  inferiors.  Jonathan  was  not  equal 
to  his  friend  David  in  religious  attainment 
tnd  experience :  yet  he  went  to  him  in  the 
wood,  and  strengthened  his  hand  in  God. 

Need  we  wonder  at  the  result  of  the  con- 
flict ?  Joshua  fought  under  many  disadvan- 
tages. His  men  had  not  seen  war.  They 
were  raw,  undisciplined,  and  ill-armed.  They 
.  had  been  living  in  bondage.  Slavery  renders 
its  subjects  mean  and  pusillanimous.  Having 
been  treated  as  brutes,  it  requires  time  to 
make  them  feel  that  they  are  men.  It  is  free- 
dom that  nourishes  magnanimity  and  courage 
— Yet  "  Joshua  discomfited  Amalek  and  his 
people  with  the  edge  of  the  sword" — for  the 
Lord  fought  for  Israel.  So  shall  all  thine  ene- 
mies perish,  O  God ;  while  they  that  love  thee 
shall  be  as  the  sun  when  he  goeth  forth  in 
his  strength. 


JULY  4. 

*  A  bruised  reed  sliall  he  not  break,  and  smoking 
flax  shall  he  not  quench." — Matt  xii.  20. 

The  terms  of  the  imagery  require  some 
.ittle  explanation.  What  means  a  bruised 
reed  1  Some  take  it  for  a  musical  pipe  made 
of  reed,  and   formerly  used  bv  shepherds. 


Such  an  instrument  could  never  be  very  en* 
chanting;  but  when  "bruised,"  would  sound 
inharmoniously  and  harshly,  and  would  prob- 
ably be  broken  to  pieces  and  thrown  aside. 
Others  take  it  for  a  reed  stalk,  commonly 
found  in  marshy  soils.  This  in  its  best  estate 
is  slender  and  frail,  but  when  bruised  is  una- 
ble to  bear  any  weight,  is  unavailing  for  any 
useful  purpose,  and  seems  fit  for  nothing  but 
the  fire. — And  what  is  "  smoking  flax  1" 
Here,  says  Campbell,  by  a  figure  of  speech, 
the  cause  is  put  for  the  effect :  the  smoking 
flax  means  the  wick  of  the  torch,  or  candle, 
made  of  this  material :  he  therefore  renders 
it  "the  smoking  taper."  In  this  case  the 
flame  is  extinct ;  but  the  tow  retaining  some 
particles  of  fire,  sends  forth  no  useful  light, 
but  only  offensive  effluvia.  All  this  is  obvi- 
ously metaphor.  But  it  will  not  be  necessary  to 
endeavour  to  trace  the  analogy  in  various  and 
distinct  articles  of  resemblance.  It  is  enough 
to  seize  the  spirit  and  design  of  the  figures. 
This  bruised  reed  and  this  smoking  flax  mean 
certain  characters  to  be  found,  not  in  the 
world — there  is  no  real  religion  there,  but  in 
the  Church.  They  are  persons  of  very  weak 
and  defective  attainments  in  the  divine  life. 
They  may  be  described  as  defective  in  know- 
ledge, and  obscurely  acquainted  with  the 
things  of  the  Spirit.  Or  as  weak  in  faith, 
and  full  of  doubts  and  ft  ars.  Or  as  afflicted 
with  ou-ward  troubles  and  inward  conflicts, 
while  the  consolations  of  God  are  small  with 
them.  Or  as  the  subjects  of  moral  infirmities 
appearing  in  their  resolutions,  temper,  and 
conduct,  and  concurring  to  disqualify  them 
for  glorifying  God,  and  serving  their  genera- 
tion. 

Yet  low  as  they  are  in  the  eyes  of  others 
— and  they  are  lower  in  their  own,  the  Sa 
viour  does  not  overlook  or  despise  them  :  "  A 
bruised  reed  shall  he  not  break,  the  smoking 
flax  shall  he  not  quench."  His  regard  is  only 
held  forth  negatively.  But  will  he  do  nothing 
more  than  not  destroy,  or  not  injure  them  1 
Much  more  is  implied  than  is  expressed.  The 
assurance  is  that  he  will  sustain,  strengthen, 
and  confirm  the  bruised  reed;  and  rekindle 
the  smoking  flax,  and  cause  it  to  burn  clear 
and  bright.  And  that  this  is  the  design  is  ob- 
vious from  the  delightful  addition  in  which 
we  are  told  that  the  work,  though  opposed, 
shall  be  rendered  triumphant,  "till  he  send 
forth  judgment  unto  victory."  So  truly  wae 
it  said  of  him  in  prophecy,  "  He  shall  gather 
the  lambs  with  his  arm,  and  carry  them  in  his 
bosom,  and  gently  lead  those  that  are  with 
young."  So  well  did  he  say  of  himself,  "  He 
hath  sent  me  to  heal  the  broken-hearted,  and 
to  comfort  all  that  mourn." 

We  may  view  the  fact  in  four  periods. 
First,  The  period  before  his  incarnation.  His 
"  goings  forth  were  of  old  from  everlasting." 
It  was  he  who  appeared  to  the  patriarchs ; 
but  hear  the  testimony  of  a  dying  Jacob, 


JULY  5. 


21 


whose  failings  had  boen  many  :  "  God  before 
whom  my  fathers  Abraham  and  Isaac  dia 
walk,  the  God  which  fed  me  all  my  life  long 
unto  this  day — The  Angel  which  redeemed 
me  from  all  Israel,  bless  the  lads."  He  was 
with  the  Church  in  the  wilderness.  And  how 
is  his  conduct  towards  them  characterized? 
'But  he,  being  full  of  compassion,  forgave 
their  iniquity,  and  destroyed  them  not:  yea, 
many  a  time  turned  he  his  anger  away,  and 
did  not  stir  up  all  his  wrath.  For  he  remem- 
oered  that  they  were  but  flesh  ;  a  wind  that 
passeth  away,  and  cometh  not  again."  "  In 
all  their  affliction  he  was  afflicted,  and  the 
angel  of  his  presence  saved  them :  in  his  love 
and  in  his  pity  he  redeemed  them ;  and  he 
bare  them,  and  carried  them  all  the  days  of 
old." 

The  second  period  takes  in  the  days  of  his 
flesh.  For  three-and-thirty  years  he  dwelt 
among  men,  and  they  beheld  his  glory,  and 
saw  him  "  full  of  grace  and  truth."  He  had 
compassion  on  the  multitude,  because  they 
were  as  sheep  having  no  shepherd,  and  he 
taught  them  many  things.  What  was  his 
language  ]  "  Come  unto  me,  all  ye  that  la- 
bour and  are  heavy  laden,  and  I  will  give  you 
rest"  He  saw  some  faith  in  the  nobleman 
who  applied  to  him  on  the  behalf  of  his  son  , 
but  it  was  so  weak,  that  he  thought  our  Sa- 
viour could  not  raise  him  when  dead,  and 
that  he  could  not  even  recover  him  while 
living,  without  his  bodily  presence,  ignorant 
of  the  almigftu,;css  of  his  word.  But  he 
yields  to  his  desire ;  "  Sir,  come  down,  ere 
my  child  die."  What  dull  scholars  were  his 
disciples !  But  he  endured  their  wayward- 
ness, and  taught  them  as  they  were  able  to 
bear  it.  He  tenderly  apologized  for  the  three 
disciples  in  the  garden,  when,  though  he  had 
enjoined  them,  and  was  exceeding  sorrowful, 
even  unto  death,  they  could  not  watch  with 
him  one  hour — "  The  spirit  indeed  is  willing, 
but  the  flesh  is  weak."  When  he  was  ap- 
prehended, they  all  forsook  him  and  fled — 
Yet  he  loved  them  unto  the  end — and  beyond 
it  too — 

Observe  the  third  period,  the  season  that 
elapsed  between  his  resurrection  and  his  as- 
cension. He  rose  with  the  same  heart  with 
which  he  died.  He  instantly  appeared  to 
Mary  Magdalene,  who  was  weeping,  and 
comforted  her.  He  sent  a  message  to  his 
cowardly  and  wavering  followers,  announcing 
that  he  was  risen.  He  mentioned  Peter,  who 
was  inconsolable,  by  name.  He  joined  Cleo- 
pas  and  his  companion,  as  they  were  going1  to 
Emmaus,.  and  revived  their  dying  faith  and 
hope.  He  entered  the  room  where  the  eleven 
•were  assembled,  and  said  to  their  drooping 
fearful  hearts,  "  Peace  be  unto  you."  He  a(> 
commodated  himself  with  the  most  surprising 
condescension  to  the  wish  of  Thomas,  and  set 
ais  scruples  at  rest     He  took  leave  of  them 


all,  and  was  parted  from  them  in  the  very  act 
of  blessing  them. 

The  fourth  period  followed  his  return  to 
heaven.  Out  of  sight,  is  often  out  of  mind, 
with  us.  The  chief  butler  on  his  advance- 
ment forgot  Joseph.  Years  elapsed  after  he 
was  enthroned  before  David  inquired  after  the 
family  of  his  friend  Jonathan.  But  Jesus  re- 
membered his  followers  as  soon  as  he  came 
into  his  kingdom.  He  immediately  sent  them 
another  comforter.  He  was  touched  with  the 
feeling  of  their  infirmities ;  and  appeared  in 
the  presence  of  God  for  them.  He  was  seen 
of  the  dying  Stephen  in  glory ;  and  stood  by 
and  strengthened  Paul  when  before  Nero. 
And  when  he  addressed  the  Seven  Churches 
in  Asia,  and  justly  leproved  their  faults,  with 
what  readiness  and  kindness  did  he  notice 
and  commend  the  least  degree  of  excellence ! 
Let  us  take  what  he  said  to  the  church  of 
Philadelphia,  and  remember  that  he  is  the 
same  yesterday,  to-day,  and  for  ever.  "  I 
know  thy  works:  behold,  I  have  set  before 
thee  an  open  door,  and  no  man  can  shut  if 
for  thou  hast  a  little  strength,  and  hast  kep* 
my  word,  and  hast  not  denied  my  name." 


JULY  5. 


"  Exceeding  great  and  precious  promises.'" 
2  Peter  i.  4. 

Not  only  "  great,"  but  "  exceeding  great, 
and  precious" — Exceeding  all  example — ex- 
ceeding all  expression — exceeding  all  concep- 
tion. 

They  are  exceeding  great  in  their  con~ 
tents.  For  what  do  these  promises  contain  1 
or  rather,  what  do  they  not  contain  1  They 
are  adapted,  and  they  are  adequate  to  all  our 
woes,  wants,  and  weaknesses.  They  include 
all  things  pertaining  to  life  and  godliness; 
time  and  eternity ;  grace  and  glory.  Let  me 
make  a  selection,  and  judge  of  the  whole  by 
a  part.  Let  me  look  at  three  of  these  prom- 
ises— The  first  peculiarly  the  promise  of  the 
Old  Testament — The  second  of  the  New — 
The  third  of  both.  The  promised  Seed.  The 
promised  Spirit.     And  the  promised  Land. 

0  my  soul,  let  me  dwell  on  each  of  these  till 

1  am  filled  with  wonder;  and  constrained  to 
exclaim,  "  O  how  great  is  the  goodness  which 
thou  hast  laid  up  for  them  that  fear  thee, 
which  thou  hast  wrought  for  them  that  trust 
in  thee,  before  the  sons  of  men !" 

They  are  exceeding  precious  in  their  estu 
matron.  This  does  not  regard  all  to  whom 
these  promises  are  addressed ;  for  many  make 
light  of  them,  and  neglect  so  great  salvation. 
But  there  are  others  in  whom  it  is  fully  exem- 
plified. The  promises  are  exceeding  precious 
in  the  esteem  of  awakened  and  convinced  sin- 
ners. A  sense  of  our  wants  is  necessary,  to 
render  all  our  supplies  desirable  and  gratify- 
ing.    The  full  soul  .oathes  the  honeycomb: 


'J20 


JVLY  3. 


out  to  the  hungry  every  bitter  thing  is  sweet. 
It  is  owing  to  this  that  many  read  and  hear 
the  word  of  God  without  impression,  and 
that  the  invitations  of  the  Gospel,  instead  of 
neing  attractive,  are  rather  offensive,  being  by 
implication  a  kind  of  reflection,  like  the  offer 
of  pardon  to  the  innocent,  or  of  alms  to  the 
wealthy,  or  of  liberty  to  those  who  say,  We 
were  ne\er  in  bondage.  But  when  we  see 
and  feel  that  we  are  in  the  condition  the  dis- 
oensation  is  designed  to  relieve,  the  tidings 
will  be  glad  tidings ;  they  will  be  like  cold 
water  to  a  thirsty  soul ;  they  will  be  the 
break  of  day  to  one  that  watches  for  the  morn- 
ing. When  weary  and  heavy  laden,  how  pre- 
cious is  the  voice  that  cries,  "  I  will  give  you 
rest."  I  am  lost,  but  here  is  a  Saviour.  \  am 
sick  and  dying,  but  here  is  a  Physician.  I 
am  guilty  and  weak,  but  here  is  One  in  whom 
I  have  righteousness  and  strength. 

They  are  also  exceeding  precious  in  the  es- 
teem of  real  and  confirmed  believers.  Let  us 
go  through  the  Scriptures,  and  we  shall  find 
how  the  saints  always  delighted  in  them. 
The  patriarchs  "  embraced  them" — kissed 
them,  as  the  word  is ;  "  and  confessed  that  they 
were  strangers  and  pilgrims  on  the  earth." 
Job  said,  "  I  have  esteemed  the  words  of  his 
mouth  more  than  my  necessary  food."  David 
said,  "  I  have  taken  thy  testimonies  as  my 
heritage  for  ever :  for  they  are  the  rejoicing 
of  my  heart."  "  More  to  be  desired  are  they 
than  gold,  yea,  than  much  fine  gold :  sweeter 
also  than  honey  and  the  honeycomb."  Jere- 
miah said,  "  I  found  thy  words  and  I  did  eat 
them ;  and  thy  word  was  unto  me  the  joy  and 
rejoicing  of  mine  heart."  The  noble  army 
of  Martyrs  overcame  by  the  blood  of  the 
Lamb  and  the  word  of  his  testimony,  and 
loved  not  their  lives  unto  the  death.  And 
now,  in  the  soul  of  every  Christian,  "  this  is 
the  victory  that  overcomes  the  world"  "  even" 
their  "  faith." 

And  no  wonder  they  are  in  such  estimation 
with  them*  They  do  not  judge  of  them  by 
report,  but  from  experience.  To  a  sense  of 
want  they  have  added  the  relish  of  enjoy- 
ment :  and  therefore  as  new-born  babes,  they 
desire  the  sincere  milk  of  the  word,  that  they 
may  grow  thereby,  having  tasted  that  the 
Lord  is  gracious.  They  have  tried  these 
promises,  and  can  trust  them.  They  repair 
to  them  as  to  wells  of  salvation  from  which 
they  have  derived  refreshment  in  many  a 
fainting  hour.  They  have  had  proofs,  blessed 
proofs  of  their  influence  and  efficacy — First, 
in  preserving  them  from  despair,  in  bringing 
peace  into  their  troubled  consciences,  and  en- 
abling them  to  joy  in  God  under  a  sense  of 
their  guilt,  unworthiness,  and  imperfections. 
Secondly,  in  supporting  them  amidst  all  the 
tr  als  of  life.  For  where  is  the  Christian  who 
cinnot  say,  with  David,  "This  is  my  comfort 
in  mine  affliction ;  thy  word  hath  quickened 
me  "     Thirdly,  in  animating  them  in  all  the 


duties  of  religion.  How  often  have  they  iound 
"  the  joy  of  the  Lord"  which  they  have  de- 
rived from  them  their  "  strength ;"  freeing 
then  from  fear,  depression,  and  formality , 
and  enlarging  their  heart  to  run  in  the  way 
of  his  commandments !  Fourthly,  in  pro- 
moting their  mortification  and  sanctification. 
This  is  their  ultimate  design :  "  That  by  them 
we  may  be  partakers  of  the  divine  nature, 
having  escaped  the  pollutions  of  the  world 
through  lust."  For  they  are  not  only  intend- 
ed to  afford  us  consolation,  but  to  draw  us 
from  earth  to  heaven,  from  the  creature  to 
God,  from  the  life  of  sense  to  the  life  of  faith, 
and  from  the  life  :;f  sin  to  the  life  of  holiness. 
And  Christians  feel  this  effect  from  them  far 
more  than  from  the  dread  of  wrath,  or  the 
authority  of  command,  according  to  the  lan- 
guage of  the  Apostle :  "  Having  therefore 
these  promises,  dearly  beloved,  let  us  cleanse 
ourselves  from  all  filthiness  of  the  flesh  and 
soirit,  perfecting  holiness  in  the  fear  of  God." 

Are  you  an  heir  of  promise  ?  "  O  that  I 
was !  I  know  that  these  promises  are  exceed- 
ing great  and  precious ;  but  they  often  make 
me  shudder,  lest  I  should  come  short  of  them. 
Oh  that  I  knew  whether  I  might  claim  them 
as  my  own  !"  Wait  on  the  Lord,  and  keep 
his  way.  Pray  for  the  testimony  of  his  Spirit 
as  he  imparts  it  by  his  work  in  the  heart  and 
by  his  rule  in  the  word.  Observe  the  char 
acters  he  has  given  of  the  subjects  of  his 
grace.  "  To  this  man  will  I  look,  even  to  him 
that  is  poor  and  of  a  contrite  spirit,  and  trem- 
bleth  at  my  word."  "  Blessed  are  the  poor  in 
spirit :  for  theirs  is  the  kingdom  of  heaven. 
Blessed  are  they  that  mourn  :  for  they  shall 
be  comforted.  Blessed  are  the  meek :  for 
they  shall  inherit  the  earth.  Blessed  are  they 
which  do  hunger  and  thirst  after  righteous- 
ness: for  they  shall  be  filled.  Blessed  are 
the  merciful:  for  they  shall  obtain  mercy. 
Blessed  are  the  pure  in  heart :  for  they  shall 
see  God.  Blessed  are  the  peace-makers :  for 
they  shall  be  called  the  children  of  God" — 

But  if  I  am  an  heir,  what  is  my  duty  with 
regard  to  these  "  exceeding  great  and  precious 
promises  V  It  is  to  believe  them.  They  are 
nonentities  without  faith.  It  is  only  by  faith 
they  can  live  and  operate  in  the  soul.  It  is 
to  remember  them.  You  should  not  have 
your  resources  to  seek  when  you  want  them 
to  use;  but  be  of  a  ready  mind  to  apply  these 
divine  encouragements  as  your  various  exi- 
gencies may  require.  It  is  to  plead  them  bo- 
fore  God.  They  are  good  bills,  payable  at 
sight.  Present  them,  and  say,  Fulfil  thy  word 
unto  thy  servant,  upon  which  thou  hast  caused 
me  to  hope.  It  is  to  publish  and  recommend 
them.  It  is  a  good  day  with  you ;  and  if  you 
hold  your  peace,  some  evil  will  befall  you.  Go 
therefore,  and  tell  the  king's  household.  Say 
to  your  relations,  friends,  and  neighbours  ;  0 
taste  and  see  that  the  Lord  is  good ;  blessed 
is  the  man  that  trusteth  in  him.     Yea,  *o  aL 


,ULY  6. 


221 


you  find,  say,  with  Moses  to  Hobab;  "We 
are  journeying  unto  the  place  of  which  the 
Lord  said,  I  will  give  it  you :  come  thou  with 
us,  and  we  will  di  thee  good  :  for  the  Lord 
hath  spoken  good  concerning  Israel." 


JULY  6. 

"  Now  Moses  kept  the  flock  of  Jethro  his  father- 
in-law,  the  priest  of  Midian  :  and  he  led  the 
lock  to  the  back-side  of  the  desert,  and  came  to 
the  mountain  of  God,  even  to  Horeb.  And 
the  Angel  of  the  Lord  appeared  unto  him." — 
Exodus  iii.  1,  2. 

In  the  history  of  Moses  we  find  three  dis- 
tinct periods.  Each  of  them  consisted  of 
forty  years.  The  first  he  passed  at  the  court 
of  Pharoah.  The  second  as  a  shepherd  in 
Midian.  The  third  as  the  leader  and  ruler  of 
Israel  in  the  wilderness — So  changeable  often 
is  human  life — So  little  do  we  know  at  the 
commencement  of  our  course  what  directions 
it  will  take,  or  what  designs  the  Lord  has  to 
accomplish,  either  for  us  or  by  us !  He  giveth 
none  account  of  any  of  his  matters:  but  he 
says,  "  I  will  bring  the  blind  by  a  way  that 
they  knew  not;  I  will  lead  them  in  paths  that 
they  have  not  known  :  I  will  make  darkness 
light  before  them,  and  crooked  things  straight. 
These  things  will  I  do  unto  them,  and  not 
forsake  them." 

Who  can  conjecture,  when  a  child  is  born, 
however  disadvantageous  the  circumstances 
in  which  he  is  placed,  what  are  the  destina- 
tions of  Providence  that  await  him  1  What  a 
character  was  here !  What  wonders  did  he 
perform !  What  a  space  does  he  fill  in  the 
records  of  antiquity,  as  a  deliverer,  a  com- 
mander, a  lawgiver,  an  historian,  and  a  prophet 
of  the  Lord !  What  a  tax  erf  admuation  and 
gratitude  has  he  levied  upon  all  ages  !  Yet 
all  this  importance  was  once  hid  for  three 
months  in  successive  concealments,  launched 
m  an  ark  of  bulrushes  on  the  Nile,  and  by  a 
concurrence  cf  circumstances,  apparently  the 
most  casual,  discovered,  saved,  and  advanced 
to  glory,  honour,  and  immortality ! 

God  works  like  himself.  He  does  indeed 
employ  means :  but  while  men  depend  upon 
their  instruments,  his  instruments  depend 
upon  him ;  and  he  so  uses  them  as  to  show 
that  the  excellency  of  the  power  is  not  of 
them,  but  from  himself.  When,  without  hire 
or  reward,  a  whole  nation  was  to  be  released 
from  the  iron  grasp  of  the  most  powerful 
tyrant  of  the  day,  Who  appeared  before  him 
with  this  sublime  demand,  "  Let  my  people 
go,  that  they  may  serve  me?"  Not  a  trained 
soldier,  not  an  experienced  and  renowned 
.  officer ;  but  a  shepherd,  with  no  sword  by  his 
side,  but  only  a  crook  in  his  hand,  and  no  less 
than  eighty  years  old,  when,  according  to  the 
language  of  his  own  beautiful  psalm,  pur 
strength  is  labour  and  sorrow." 
The  place  where  he  received  this  surprising 


commission  was  the  neighbourhood  of  Iloreb, 
a  place  rendered  afterwards  so  famous  and 
memorable.  What  a  contrast  between  his 
condition  at  the  foot  of  the  same  mountain 
then,  and  his  state  now!  Now  a  solitary 
keeper  of  a  few  sheep ;  then  king  in  Jeshu- 
run,  ascending  up  to  meet  the  Most  High  face 
to  face ;  receiving  the  mandates  of  infinite 
purity  and  rectitude  written  with  the  finger 
of  God ;  and  subsisting  forty  days  and  forty 
nights  by  the  divine  power !  This  must  have 
been  a  most  interesting  spot  to  Moses. 

It  is  worthy  of  observation  that  God  in  thit 
manifestation  found  him  usefully  employed. 
The  occupation  indeed  was  lowly ;  but  though 
a  very  learned  man,  and  delicately  brought 
up  in  a  palace,  he  did  not  deem  the  keeping 
of  sheep  beneath  him,  when  called  to  it  by 
the  providence  of  God.  Humility  is  a  lovely 
and  blessed  endowment  It  enables  a  man 
to  accommodate  himself  to  events,  and  teaches 
him  how  to  be  abased,  as  well  as  how  to 
abound ;  it  leads  him  to  exercise  the  graces, 
and  perform  the  duties  of  the  condition.  For 
many  who  know  what  it  is  to  be  abased,  do 
not  know  how  to  be  abased.  Their  minds  do 
not  come  down  and  harmonize  with  their  cir- 
cumstances. They  are  humbled,  but  not 
humble;  and  would  rather  break  than  bend. 
Yet  is  there  any  thing  dishonourable  in  any 
kind  of  honest  labour  X  How  much  more  re- 
spectable is  a  profession,  or  a  calling,  however 
common,  than  what  Bishop  Sanderson  said 
were  the  plague  and  disgrace  of  the  country 
in  his  day,  (what  would  he  have  said  had  he 
lived  in  ours!)  beggary  and  shabby  gentility? 
Hands  were  given  us  not  to  be  folded,  but 
used.  Adam  was  placed  in  Eden  to  dress 
and  to  keep  the  garden.  Seneca  says,  "I 
would  much  rather  be  sick  than  idle."  As 
the  employment  of  Moses  was  not  degrading, 
neither,  we  are  persuaded,  was  it  found  un- 
comfortable. Lord  Kaimes  says,  "there  is 
no  drudgery  upon  earth  but  admits  of  more 
enjoyment  than  the  ennui  resulting  from  in- 
dolence and  inaction."  We  have  much  reason 
to  believe  that  Moses  felt  these  to  be  the 
most  privileged  years  of  his  life.  How  much 
more  free  and  happy  was  the  shepherd  of 
Midian  than  the  courtier  in  Egypt,  and  the 
leader  and  commander  in  the  wilderness ! 
Here  by  the  side  of  his  innocent  charge  he 
held  communion  with  his  God,  was  inspired 
to  write  the  book  of  Genesis,  and  to  tell  how 
"  the  earth  sprang  out  of  chaos" — And  here 
some  have  concluded  he  composed  the  de- 
lightful drama  of  Job,  to  encourage  and  com- 
fort his  suffering  brethren  in  Egypt  How 
ever  this  may  be,  the  subject  adds  another  in- 
stance to  the  numerous  cases  mentioned  in 
the  Scriptures,  in  which,  when  the  Lord  ap- 
peared to  communicate  a  discovery,  or  confer 
a  distinction,  the  recipients  were  engaged  in 
discharging  the  duties  of  their  stations  in  life 
— Indeed  where  can  we  find  an  excentior 


2ti 


JULY  7. 


trom  the  rule?  Satan  loves  to  meet  men  idle. 
God  delights  to  honour  diligence  and  fidelity. 
He  is  with  us  while  we  are  with  him.  "  To 
him  that  hath  shall  be  given,  and  he  shall 
have  more  abundantly ;  but  from  him  that  hath 
not  shall  be  taken  away  even  that  he  hath." 


JULY  7. 

•*  Ana  the  Angel  of  the  Lord  appeared  unto  Mm 
in  aflame  of  Jire  out  of  the  midst  of  a  hush: 
and  he  looked,  and,  behold,  the  bush  burned 
with  Jire,  and  the  bush  was  not  consumed." 
— Exodus  iii.  2. 

This  exhibition  was  not  only  miraculous, 
but  very  significant.  It  was  intended  to  strike 
the  mind  through  the  senses,  and  as  an  em- 
blem to  be  instructive  in  at  least  four  circum- 
stances. Observe  the  substance  of  the  figure. 
Not  a  fine  tall  tree,  not  a  cedar  or  cypress, 
but  "  a  bush,"  a  mere  bush — perhaps  a  bram- 
ble bush.  Such  is  the  image  of  the  Church. 
If  numbers,  and  riches,  and  splendour,  and 
power  be  the  marks  of  the  true  Church,  as 
popery  has  often  professed,  where  in  many 
ages  of  the  world  could  it  be  found  1  Seldom 
under  the  Old  Testament  dispensation ;  never 
under  the  New.  At  one  time  it  was  in  the 
ark,  and  there  was  a  wicked  Ham.  At  another 
in  the  family  of  Abraham,  and  there  was  a 
mocking  Ishmael.  It  was  now  in  Egypt,  con- 
sisting of  slaves  and  brickmakers.  If  we  go 
forward,  our  Saviour  had  not  where  to  lay  his 
haad.  His  followers  were  the  common  peo- 
ple. 'His  Apostles  were  fishermen.  They 
could  say,  years  after  they  had  been  endued 
with  power  from  on  high,  "  Even  to  this  very 
hour,  we  hunger,  and  thirst,  and  are  buffeted, 
and  have  no  certain  dwelling-place ;  we  are 
accounted  the  filth  and  offscouring  of  all 
things."  Paul  could  make  this  appeal  to  the 
Corinthians:  "God  hath  chosen  the  foolish 
things  of  the  world  to  confound  the  wise ;  and 
God  hath  chosen  the  weak  things  of  the  world 
to  confound  the  things  which  are  mighty ; 
and  base  things  of  the  world,  and  things 
which  are  despised,  hath  God  chosen,  yea, 
and  things  which  "are  not,  to  bring  to  nought 
things  that  are  :  that  no  flesh  should  glory  in 
his  presence."  And  when  James  addresses 
the  admirers  of  the  golden  ring  and  the  good- 
ly apparel,  he  shows  them  that  if  they  would 
follow  God  he  would  lead  them  in  another  di- 
rection :  "  Hearken,  my  beloved  brethren ; 
Hath  not  God  chosen  the  poor  of  this  world 
rich  in  faith,  and  heirs  of  the  kingdom  which 
he  hath  promised  to  them  that  love  him?" 
The  Church  is  indeed  gkrious,  but  she  is  all 
glorious  within.  Her  excellences,  like  the 
weapons  of  her  warfare,  are  not  carnal,  but 
spiritual.  Natural  men  therefore  do  not  dis- 
cern her  worth  and  dignity — "The  world 
knoweth  us  not." 

Observe  the  condition  of  the  bush.  It 
"burned  wjth  fire."     Fire  is  one  of  the  most 


common  things  in  the  Scripture  to  denote 
severe  suffering.  Hence  it  is  said,  "  Glorify 
ye  the  Lord  in  the  fires."  "  I  will  bring  the 
third  part  through  the  fire."  What  was  the 
state  of  the  Jews  now  in  Egypt?  They  were 
enduring  every  kind  and  degree  of  degrada 
tion  and  anguish,  and  their  lives  were  bittei 
by  cruel  bondage.  "  The  Lord  said,  I  have 
surely  seen  the  affliction  of  my  people  which 
are  in  Egypt,  and  have  heard  their  cry  by 
reason  of  their  taskmasters ;  for  I  know  their 
sorrows."  Yet  what  were  their  sufferings 
compared  with  those  of  many  of  their  breth- 
ren in  later  ages  1  It  is  to  the  Jews  the  Apos- 
tle refers  when  he  says ;  "  Others  were  tor- 
tured, not  accepting  deliverance;  that  they 
might  obtain  a  better  resurrection :  and  others 
had  trial  of  cruel  mockings  and  scourginjjs, 
yea,  moreover,  of  bonds  and  imprisonment : 
they  were  stoned,  they  were  sawn  asunder, 
were  tempted,  were  slain  with  the  sword : 
they  wandered  about  in  sheep-skins  and  goat 
skins ;  being  destitute,  afflicted,  tormented ; 
(of  whom  the  world  was  not  worthy :)  they 
wandered  in  deserts,  and  in  mountains,  and 
in  dens  and  caves  of  the  earth."  And  when 
addressing  the  Hebrews  who  were  converted 
and  christianized,  the  same  writer  says ; 
"Call  to  remembrance  the  former  days,  in 
which,  after  ye  were  illuminated,  ye  endured 
a  great  fight  of  afflictions."  We  also  should 
do  well  to  reflect  on  the  condition  of  our  an- 
cestors, and  be  grateful  for  the  exemptions 
with  which  we  are  favoured.  Yet  there  is  a 
sense  in  which  if  any  man  will  live  godly  in 
Christ  Jesus  he  shall  suffer  persecution.  With 
us  indeed  the  hand  is  tied ;  but  the  tongue 
can  no  man  tame,  and  the  carnal  mind  is  en- 
mity against  God.  And  no  toleration  act  can 
prevent  our  having  tribulation  in  the  world  ; 
or  preclude  personal  and  relative  afflictions : 
and  these  may  subserve  the  purposes  of  per- 
secution properly  so  called.  We  have  known 
individuals  who  have  suffered  in  private  life 
more  than  many  martyrs;  some  of  them  en- 
during the  pressure  of  grief  week  after  week, 
and  month  after  month,  without  notice  ;  and 
others  unable  to  divulge  the  source  of  their 
distress — a  heart's  bitterness  known  only  to 
themselves.  Christians  are  never  to  consider 
"  fiery  trials"  as  strange  things.  Of  how 
many  can  God  say,  "  I  have  chosen  thee  in 
the  furnace  of  affliction  !" 

Mark  its  preservation.  Though  burning, 
"  the  bush  was  not  consumed."  What  a  com- 
mentary on  this  part  of  the  subject  are  the 
words  of  the  Apostle :  "  We  are  troubled  on 
every  side,  yet  not  distressed ;  we  are  per- 
plexed, but  not  in  despair;  persecuted,  but 
not  forsaken  ;  cast  down,  but  not  destroyed  ; 
always  bearing  about  in  the  body  the  dying 
of  the  Lord  Jesus,  that  the  life  also  of  Jesus 
might  be  made  manifest  in  our  body.  For 
we  which  live  are  alway  delivered  unto  death 
for  Jesus'  sake,  that  the  life  also  of  Jesua 


JULY  8. 


228 


might  be  made  manifest  in  our  mortal  flesh." 
And  what  an  exemplification  of  this  language 
is  the  history  of  the  Church  !  Though  always 
exposed  and  assailed,  it  has  continued  to  this 
day.  Other  cities  have  perished  and  their 
memorials  with  them.  Empires  have  disap- 
peared. The  four  universal  monarchies  have 
mouldered  away,  and  their  dust  has  been  scat- 
tered to  the  four  winds.  But  the  Church  is 
not  only  in  being,  but  flourishing,  and  advanc- 
ing, and  going  to  fill  the  whole  earth.  The 
oppositions  it  has  met  with  have  been  over- 
ruled for  good,  and  have  turned  out  rather  to 
the  furtherance  of  the  Gospel.  As  it  was 
with  the  natural  Israel,  so  it  has  been  with 
the  spiritual ;  the  more  oppressed,  the  more 
they  multiplied  and  grew :  and  the  blood  of 
the  martyrs  was  the  seed  of  the  Church. 
Our  hearts  never  tremble  for  the  ark  of  God. 
It  is  in  safe  keeping.  He  whose  cause  it  is, 
is  the  Almighty;  and  he  loves  it  infinitely 
better  than  we  do.  We  never  sympathize 
with  the  cry,  "  The  Church  is  in  danger." 
We  know  it  is  not  in  danger — It  cannot  be  in 
danger  while  his  word  is  true ;  "  On  this  rock 
will  I  build  my  Church,  and  the  gates  of  hell 
shall  not  prevail  against  it"  And  this  is  as 
true  of  every  individual  believer  as  of  the 
whole  Church  collectively.  Not  one  child 
from  the  family,  not  one  sheep,  not  one  Iamb 
from  the  fold,  ever  has  been  or  ever  shall  be 
lost.  "  They  shall  never  perish."  Though 
the  righteous  fall,  they  shall  not  be  utterly 
cast  down.  They  may  be  chastened  of  the 
Lord,  but  they  cannot  be  condemned  with  the 
wicked — There  is  no  condemnation  to  them 
that  are  in  Christ  Jesus.  "  Who  shall  sepa- 
rate us  from  the  love  of  Christ  1  shall  tribula- 
tion, or  distress,  or  persecution,  or  famine,  or 
nakedness,  or  peril,  or  sword]  Nay,  in  all 
these  things  we  are  more  than  conquerors 
through  him  that  loved  us." 

Mark  the  cause  of  its  security.  Fire  de- 
vours, and  the  bush  was  combustible.  Why 
then  was  it  not  burnt  ?  The  "  angel  of  the 
Lord  appeared  unto  him  in  a  flame  of  fire, 
out  of  the  midst  of  a  bush  ;"  or,  as  it  is  sub- 
sequently expressed,  "The  Ix>rd  saw  that 
Moses  turned  aside  to  see,  and  God  called 
unto  him  out  of  the  midst  of  the  bush." 
While  this  leaves  no  doubt  of  the  divinity  of 
the  Being  who  displayed  himself,  so  it  ex- 
plains the  mystery  of  the  continuance  of  the 
bush,  and  of  the  perpetuation  of  the  Church 
typified  by  it — "  God  is  in  the  midst  of  her, 
she  shall  not  be  moved  ;  God  shall  help  her, 
and  that  right  early."  "  Cry  out  and  shout, 
thou  inhabitant  of  Zion,  for  great  is  the  Holy 
One  of  Israel  in  the  midst  of  thee."  God's 
.  presence  with  his  people  is  a  delightful  re- 
flection ;  and  it  is  founded  in  the  most  perfect 
certainty.  He  is  with  them  always ;  with 
them  in  their  lowest  estate  ;  with  them  in  all 
their  dangers  and  afflictions ;  with  them  to 
oity  them,  to  assist  them,  to  support  them,  to 


preserve  them,  to  deliver  them.  "  For  I  am 
the  Lord  thy  God,  the  Holy  One  of  Israel, 
thy  Saviour :  I  gave  Egypt  for  thy  ransom, 
Ethiopia  and  Seba  for  thee."  To  change  the 
metaphor  of  our  text,  but  keep  the  meaning ; 
when  the  storm  arose  in  the  lake  of  Galilee, 
the  disciples  were  thrown  into  a  needless 
alarm — "  Carest  thou  not,"  said  they,  "  that 
we  perish  1"  Perish  !  How  could  they  per- 
ish 1  Was  not  He  on  board  1  And  if  so,  his 
safety  insured  theirs.  He  could  not  sink,  and 
therefore  they  could  not.  And  see  how  they 
derived  from  his  presence  not  only  security 
but  immediate  and  full  deliverance — "  He 
arose  and  rebuked  the  wind  ;  and  there  wat 
a  great  calm." 

We  cannot  conclude  without  adverting  tc 
the  notice  Moses  takes  of  this  event  in  the 
dying  benediction  which  he  pronounced  on 
the  tribes  of  Israel.  Vv  hen  he  came  to  Jo- 
seph, he  said,  "  Blessed  of  the  Lord  be  his 
land,  for  the  precious  things  of  heaven,  for 
the  dew,  and  for  the  derp  that  coucheth  be- 
neath, and  for  the  precious  fruits  brought 
forth  by  the  sun,  and  lor  the  precious  things 
put  forth  by  the  moon,  and  for  the  precious 
tilings  of  the  e'.rth,  and  the  fullness  thereof, 

and  FOR  THE  G'JCD  WILL  OF  HIM  THAT  DWELT 

in  the  bush."  The  scone,  though  it  had 
passed  forty  years  before,  viv'dly  rushed  upon 
his  imagination,  and  he  derives  from  it  the 
greatest  good  ho  could  implore,  whether  for 
a  nation  or  a  man  only.  V/  l.nt  pains  we  take, 
and  what  sacrifices  we  mnxf:.  to  gain  "  the 
good  will"  of  a  fellow-creu'u:e,  which,  if  at- 
tained, can  do  nolhrng  for  •>■&  in  our  greatest 
exigences  and  interests !  But  "  the  good 
will"  of  him  that  dwelt  in  the  bush — a  tried 
God,  a  covenant  God,  a  God  who  there  said, 
"  I  am  the  God  of  Abraham,  of  Isaac  and  ot 
Jacob" — this  can  sweeten  every  comfort  soft- 
en every  sorrow,  take  the  sting  out  of  depth. 
This  can  accomplish  every  hope.  This  satisfy 
every  desire.  "  Think  upon  me,  O  my  God 
for  good." 

JULY  8. 

"  I  will  gather  them  that  are  sorrowful  for  the 

solemn  assembly." — Zeph.  iii.  18. 

This  "  solemn  assembly"  was  the  convoca- 
tion of  the  people  for  worship,  especially  in 
the  feast  of  unleavened  bread,  the  feast  of 
weeks,  and  the  feast  of  tabernacles.  In  these, 
thrice  a  year,  all  the  males  were  to  appear 
before  God  in  the  place  which  he  should 
choose.  This  was  Jerusalem.  It  was  there- 
fore named  "the  city  of  their  solemnities." 
Here,  at  such  seasons,  they  were  always  to 
"  rejoice  before  the  Lord."  The  services  in- 
deed were  all  of  the  festive  kind ;  and  "  joj 
bee  nines  a  feast" — 

"  But  we  have  no  such  lengths  to  go, 
Nor  wander  far  abroad ; 
Where'er  the  saints  assemble  now 
There  is  a  house  for  God.' 


224 


JULY  & 


Yes,  we  have  our  solemn  assemblies  as 
well  as  they;  and  surely  we  have  not  less 
reason  than  they  had  to  be  joyful,  and  to  say, 
''  Let  us  serve  the  Lord  with  gladness,  and 
come  before  his  presence  with  singing."  Yea, 
if  we  are  habitually  strangers  to  pleasure  in 
religious  services ;  if  we  cannot  call  the  Sab- 
bath a  delight;  if  we  are  not  glad  when  they 
say  to  us,  Let  us  go  into  the  house  of  the 
Lord ;  if  we  do  not  rejoice  at  his  word  as  one 
that  findeth  great  spoil ;  if  spiritual  duties 
are  not  in  some  good  degree  spiritual  privi- 
leges, there  is  surely  enough  to  awaken  ap- 
prehension of  our  state  before  God. 

We  never  apply  the  term  "  solemn"  to  any 
common  or  merely  secular  assembly ;  but 
only  to  one  that  has  something  in  it  sacred, 
anCl  capable  of  inspiring  awe.  And  what  can 
be  more  venerable,  grand, .  and  impressive, 
than  the  assembling  together  of  a  number  of 
immortal  beings,  in  the  presence  of  the  Lord 
of  angels,  to  engage  not  in  any  of  the  affairs 
of  this  world,  but  in  those  which  concern  the 
soul  and  eternity,  and  the  consequences  of 
which  will  affect  us  for  ever  !  Well  there- 
fore may  we  exclaim  with  Jacob ;  "  How 
dreadful  is  this  place  !  this  is  none  other  but 
the  house  of  God,  and  this  is  the  gate  of  hea- 
ven." "  God  is  greatly  to  be  feared  in  the 
assembly  of  the  saints,  and  to  be  had  in  rever- 
ence of  all  them  that  are  about  him."  Let  us 
impress  ourselves  with  the  thought  when  we 
are  repairing  to  the  sanctuary.  Nothing  will 
tent!  more  to  preserve  us  from  a  roving  eye, 
and  a  wandering  heart ;  and  nothing  will  con- 
duce more  to  our  profiting  by  the  means  of 
grace,  than  our  engaging  with  a  serious  and 
thoughtful  frame  of  mind.  David  therefore 
said,  "  In  thy  fear  will  I  worship  towards  thy 
Holy  Temple."  It  is  the  more  necessary  be- 
cause of  the  frequent  return  of  these  solemni- 
ties: if  familiarity  does  not  always  breed  con- 
tempt, it  must  always  tend  to  reduce  venera- 
tion. 

But  what  caused  these  pious  Jews  to  be 
"  sorrowful  ]"  See  how  they  that  are  after 
the  flesh  do  mind  the  things  of  the  flesh,  but 
they  that  are  after  the  Spirit,  the  things  of 
the  Spirit.  Their  metropolis  was  destroyed, 
their  palaces  were  demolished,  strangers  pos- 
sessed their  fields  and  vineyards :  but  though 
their  calamities  were  great  and  numberless, 
nothing  distressed  them  in  comparison  with 
the  destruction  of  the  temple,  and  the  loss  of 
their  sacred  institutions.  They  were  "sor- 
rowful because  of  the  solemn  assembly." 
This  was  now  broken  up  and  dispersed.  Ah ! 
said  their  aching  hearts,  "Thine  enemies 
roar  in  the  midst  of  thy  congregations."  We 
see  not  our  signs:  there  is  no  more  any 
prophet :  neither  is  there  among  us  any  that 
knoweth  how  long."  "  Our  holy  and  beauti- 
ful house,  where  our  fathers  worshipped,  is 
burned  with  fire,  and  a)1  our  pleasant  things 
are  laid  waste." 


Blessed  be  God,  we  cannot  be  thus  sorrow- 
ful for  the  solemn  assembly.  Our  temples  are 
standing,  our  Sabbaths  are  continued,  our 
eyes  see  our  teachers,  our  ears  hear  the  joyful 
sound ;  we  sit  under  our  own  vine  and  fig 
tree,  and  none  makes  us  afraid.  Yet  we 
ought,  and  if  we  are  spiritually  minded,  we 
shall  on  many  accounts  be  sorrowful  for  the 
solemn  assembly.  Sorrowful  when  deprived 
of  opportunities  of  being  found  in  it.  This 
may  be  the  case  owing  to  the  calls  of  urgent 
business,  or  accident,  or  sickness,  or  relative 
affliction.  When  indeed  we  are  thus  provi- 
dentially detained,  the  Lord  will  not  leave  us 
comfortless :  yet  when  we  remember  these 
things,  we  shall  pour  out  our  souls  in  us ;  for 
we  had  gone  with  the  multitude,  we  went 
with  them  to  the  house  of  God,  with  the  voice 
of  joy  and  praise,  with  a  multitude  that  kept 
holy  day.  Sorrowful  that  it  is  so  little  attend- 
ed. Many  so  undervalue  the  privilege  as  to 
suffer  the  most  trifling  expense  or  impedi 
ment  to  keep  them  from  the  courts  of  the 
Lord.  Sorrowful  that  it  is  so  little  improved. 
How  many  attend  frequently  and  regularly 
who  receive  the  grace  of  God  in  vain,  and 
are  no  wiser  and  better  for  all  their  advan- 
tages !  Sorrowful  that  it  is  so  impoverished 
and  declining — That  there  is  less  spirituality 
and  fervour ;  that  we  do  not  see  the  children 
instead  of  the  fathers ;  that  while  the  old  arc 
removed,  so  few  in  early  life  are  coming  for- 
ward to  fill  their  places ;  that  so  few  are  led 
to  inquire  what  must  I  do  to  be  saved  ;  that 
so  few  increase  with  all  the  increase  of  God. 
Sorrowful  that  it  is  dishonoured  anddegraded 
— By  apostasies,  backslidings,  inconsisten- 
cies, and  falls  in  the  members  of  it ;  so  that 
the  enemies  of  the  Lord  blaspheme,  and  the 
way  of  truth  is  evil  spoken  of,  and  the  Re- 
deemer wounded  in  the  house  of  his  friends. 
Hence  it  is  here  added,  "  to  whom  the  re- 
proach of  it  is  a  burden."  All  this  "  is  a  la- 
mentation, and  shall  be  for  a  lamentation." 

Yet  if  we  feel  the  distress,  it  is  a  token  for 
good.  It  is  godly  sorrow.  And  blessed  are 
they  that  thus  sorrow — For,  says  God,  "  I  will 
gather  them  that  are  sorrowful  for  the  solemn 
assembly."  This  means,  with  regard  to  these 
Israelites,  that  they  should  be  united  again 
from  their  dispersion,  and  led  back  to  enjoy 
their  former  privileges,  and  again  see  his 
power  and  glory  as  they  had  seen  him  in  the 
sanctuary.  With  regard  to  other  sorrowers 
the  Lord  will  gather  them  in  two  ways ; 
gather  them  for  safety,  and  gather  them  for 
glory.  Moses  said  to  Pharaoh,  upon  his  an- 
nouncing the  plague  of  hail,  "Send  now,  and 
gather  thy  cattle,  and  all  that  is  in  the  field ;' 
that  is,  house  them  from  the  storm.  Thus  the 
hen  gathereth  her  chickens  under  her  wings, 
and  affords  them  a  safe  and  comfortable  re- 
treat from  the  weather  and  the  birds  of  prey. 
Our  Lord  uses  this  image ;  and  David  had 
also  said,  "He  that  dwelleth  in  the  secret 


JULY  9 


2-23 


place  ot  the  Most  High  shall  abide  under  the 
shadow  of  the  Almighty."  "  He  shall  cover 
thee  with  his  feathers,  and  under  his  wings 
shalt  thou  trust ;  his  truth  shall  be  thy  shield 
and  buckler."  What  an  encouragement  is 
this  in  times  of  public  and  general  calamity ! 
Indeed  without  it  we  should  not  be  able  to 
live  a  day  in  quiet  from  the  fear  of  evil.  The 
husbandman,  when  the  grain  is  ripe,  gathers 
the  wheat  into  the  barn.  The  bridegroom  is 
said  to  go  "  down  into  the  garden  to  gather 
lilies."  It  is  thus  the  Lord,  when  they  are 
made  meet,  removes  his  saints  from  the 
Church  below  to  the  Church  above,  and  from 
earth  to  heaven,  by  the  hand  of  death.  Thus 
they  are  continually  gathering  one  by  one  to 
their  own  people.  At  length  he  will  send 
forth  his  angels,  and  will  gather  together  his 
elect  from  the  four  winds ;  and  the  aggregate 
will  be  perfect  To  this  the  Apostle  refers, 
when  he  says,  "  Now  we  beseech  you,  bre- 
thren, by  the  coming  of  our  Lord  Jesus  Christ, 
and  by  our  gathering  together  unto  him." 

Two  things  result  from  hence.  First — 
That  sensibility  attends  genuine  religion. 
The  Lord  takes  away  the  heart  of  stone  out 
of  our  flesh,  and  gives  us  a  heart  of  flesh. 
Secondly — Nothing  is  more  pleasing  to  God 
than  a  feeling,  lively,  public  spirit,  that  will  not 
only  allow  of  our  looking  on  our  own  things, 
but  also  on  the  things  of  others,  and  especially 
the  things  that  are  Jesus  Christ's.  If  we  have 
no  concern  for  the  welfare  of  Zion,  we  are 
not  living  members  of  the  mystical  body.  If 
one  member  suffers,  all  the  members  suffer 
with  it  "  Pray  for  the  peace  of  Jerusalem. 
They  shall  prosper  that  love  thee." 


JULY  9. 


"  Are  the  consolations  of  God  small  with  thee.n 
Job  xv.  11. 

They  are  not  so  in  themselves,  nor  have 
Jiey  been  so  in  the  experience  of  many. 
Many  have  found  them  sufficient  to  wean 
their  affections  from  the  vanities  and  dissipa- 
tions of  the  world,  to  set  their  hearts  at  rest, 
and  to  sustain  them  under  every  loss :  when 
they  have  walked  in  the  midst  of  trouble  these 
have  been  able  to  revive  them ;  and  in  the 
multitude  of  their  thoughts  within  them  his 
comforts  have  delighted  their  souls.  Nor  can 
they  be  small  in  the  estimation  of  any  who 
have  tasted  that  the  Lord  is  gracious.  But 
some  know  their  fuller  value  from  the  want, 
rather  than  from  the  possession.  They  have 
had  indeed  relishes  of  them ;  but  as  to  habit- 
ual enjoyment,  the  consolations  of  God  are 
email  with  them. 

But  is  there  not  a  cause  7  And  should  not 
serious  inquiry  be  made  after  it?  The  cause 
cannot  be  found  in  the  God  of  all  comfort 
We  are  not  straitened  in  him.  All  the  full- 
ness of  God  is  before  us.  "  Have  I  been  a 
15 


wilderness  to  loraell  a  land  of  darkness]" 
Sometimes  the  reason  is  the  indulgence  of 
something  incompatible  with  the  will  of  God. 
This  injures  our  peace  and  joy,  as  the  worm 
affected  Jonah's  gourd:  the  cause  was  not 
visible,  but  it  was  real,  and  while  the  refresh- 
ful shade  was  withering  over  his  head,  a  worm 
was  working  at  the  root.  The  boughs  and 
leaves  were  some  way  off  from  the  mischief, 
but  they  felt  the  influence  in  every  pore,  and 
for  want  of  vital  communication  could  no 
longer  resist  the  scorching  sun.  If  I  regard 
iniquity  in  my  heart,  the  Lord  will  not  hear 
me.  There  was  an  Achan  in  the  camp  that 
troubled  Israel ;  therefore  they  could  not  stand 
before  their  enemies.  Our  obedience  will  be 
imperfect  as  long  as  we  remain  here,  but  '* 
must  be  impartial.  We  shall  rue  for  any  re- 
serve we  make :  and  can  only  be  preserved 
from  shame  if  we  have  respect  unto  all  his 
commandments.  When  Joab  was  assaulting 
Abel,  he  said  to  the  wise  woman,  I  do  not 
wish  to  destroy  this  mother  city  in  Israel ; 
but  a  man,  Sheba  by  name,  hath  lifted  up  his 
hand  against  the  king — Throw  his  head  over 
the  wall,  and  the  siege  shall  be  instantly 
raised :  and  so  it  was.  Let  us  therefore  search, 
and  try  our  ways,  and  resolve  to  act  faithfully 
by  the  discovery. 

"The  deareBt  idol  I  have  known, 
Whate'er  that  idol  be ; 
Help  me  to  tear  it  from  thy  Throne, 
And  worship  only  thee. 

"  So  shall  my  walk  be  close  with  God, 
Calm  and  serene  my  frame; 
So  purer  light  shall  mark  the  road, 
That  leads  me  to  the  Lamb." 

And  be  it  remembered  that  the  evil  we  are 
speaking  of  may  regard  not  only  some  sin 
committed,  but  some  duty  neglected.  One 
complainer  perhaps  holds  back  that  which 
restitution  requires.  Another  perhaps  forgives 
not  his  brother  his  trespasses.  A  third  does 
not  reprove  his  neighbour,  though  he  sees  sin 
upon  him. 

Neglect  in  attending  divine  ordinances  will 
furnish  a  reason.  When  by  the  Providence 
of  God  we  are  deprived  of  these,  or  of  the 
ability  to  repair  to  them,  we  shall  find  that 
there  is  not  an  essential  connexion  between 
grace  and  what  we  call  the  means  of  grace. 
He  will  be  with  us  in  this  trouble,  and  we 
shall  see  his  power  and  glory,  so  as  we  have 
seen  him  in  the  sanctuary.  But  it  is  other- 
wise when  having  the  opportunity  in  oui 
hands  we  are  found  absent.  We  then  trans- 
gress the  command  which  forbids  us  to  ftr- 
sake  the  assembling  of  ourselves  together; 
we  put  a  slight  upon  the  Lord's  own  appoint- 
ment ;  and  show  a  disregard  to  his  presence 
and  blessing.  The  hand  of  the  diligent  maketh 
rich :  and  they  that  wait  upon  the  Lord  shall 
renew  their  strength.  How  much  did  Thomat 
lose  in  being  absent  from  the  Apostles  when 
the  risen  Saviour  appeared  in  the  midst  of 
them !  How  often  have  we  heard  persons  re 


226 


JULY  10. 


mark,  that  when  they  have  been  absent  from 
their  places,  the  text  or  the  sermon  has  touched 
the  very  subject  they  wished  to  hear ;  and  it 
is  not  improbable  that  something  was  then 
lost  which  might  have  confirmed  or  comforted 
them  through  life. 

Ignorance  of  their  privileges  has  also  its 
influence.  Many  labour  under  great  diffi- 
culties for  want  of  evangelical  instruction; 
and  some  who  have  many  advantages  are  yet 
very  obscure  and  perplexed  in  their  views  of 
the  grounds  of  their  acceptance  before  God, 
and  of  the  certainty  of  their  persevering  in 
the  divine  life ;  and  also  of  the  nature  and 
design  of  afflictive  dispensations.  Persons 
may  be  safe,  and  feel  little  of  the  glorious  lib- 
erty of  the  sons  of  God ;  for  this  depends  on 
knowledge:  "ye  shall  know  the  truth,  and 
the  truth  shall  make  you  free."  "Blessed 
are  the  people  who  know  the  joyful  sound ; 
they  shall  walk,  O  Lord,  in  the  light  of  thy 
countenance,  in  thy  name  shall  they  rejoice 
all  the  day,  and  in  thy  righteousness  they 
shall  be  exalted." 

To  this  we  may  add,  separation  from  godly 
intercourse.  Ointment  and  perfume  rejoice 
the  heart,  so  doth  a  man  his  friend  by  hearty 
counsel.  Paul  was  sad;  but  when  he  saw 
the  brethren,  he  thanked  God  and  took  cour- 
age. "  Jonathan,  Saul's  son,  arose,  and  went 
to  David  in  the  wood,  and  strengthened  his 
hand  in  God."  Thus  two  are  better  than  one. 
A  Christian  will  often  be  tempted  to  imagine 
something  singular  in  his  views  and  feelings, 
especially  those  of  a  sorrowful  kind;  but  a 
fellow  believer  will  be  able,  by  opening  his 
experience,  to  turn  the  stumbling-block  into 
a  way-mark,  and  convince  him  that  all  the 
subjects  of  divine  grace  have  passed  through 
the  same  exercises.  Having  seen  the  treach- 
ery of  his  own  heart,  a  Christian  is  afraid  of 
any  encouragement  offered  from  that  quarter, 
till  he  has  consulted  with  a  wiser  than  him- 
self in  the  things  of  God.  His  own  prayers 
seem  not  to  deserve  the  name  of  grace  or  of 
supplication,  but  he  is  cheered  by  learning 
that  he  has  an  interest  in  the  petitions  of 
those  who  have  power  with  God,  and  can 
prevail. 

But  finally,  what  says  James  1  "  Ye  have 
not,  because  ye  ask  not;  ye  ask  and  have 
not,  because  ye  ask  amiss."  And  what  said 
the  Saviour  to  his  disciples'!  "Hitherto  ye 
have  asked  nothing  in  my  name :  ask,  and  ye 
shall  receive;  that  your  joy  may  be  full." 
Therefore  open  your  mouth  wide.  Therefore 
pray  not  according  to  the  sense  you  have  of 
your  unworthiness — this  would  strike  you 
dumb;  but  according  to  the  exceeding  riches 
of  his  grace,  m  his  kindness  towards  you  by 
Christ  Jesus.  Think  of  the  unspeakable  gift; 
and  having  boldness  and  access  with  confi- 
dence by  the  faith  of  him,  say,  "  He  that 
pared  not  his  own  Son,  but  delivered  him  up 


for  us  all,  how  shall  he  not  with  him  a\w> 
freely  give  us  all  things  ? 


JULY  10.     • 

"  And  so,  after  he  had  patiently  endured,  he  c6 
tained  the  promise." — Heb.  vi.  15. 

The  person  spoken  of  is  Abraham.  The 
promise  is  contained  in  the  preceding  verses, 
and  was  delivered  in  the  form  of  an  oath. 
"  For  when  God  made  promise  to  Abraham, 
because  he  could  swear  by  no  greater,  he 
sware  by  himself,  saying,  Surely,  blessing  1 
will  bless  thee,  and  multiplying  I  will  multi- 
ply thee.  And  so,  after  he  had  patiently  en- 
dured, he  obtained  the  promise."  He  had 
obtained  the  promise  itself  long  before ;  but 
the  meaning  is,  that  he  at  length  obtained 
also  the  fulfilment 

Now  they  that  are  of  faith  are  blessed  with 
faithful  Abraham.  He  was  called  the  friend 
of  God ;  and  they  are  all  precious  in  his 
sight,  and  honourable,  and  he  has  loved  them : 
and  of  each  of  the  sons  it  will  be  said  in  due 
time  as  it  was  of  the  father  of  the  faithful ; 
"  And  so,  after  he  had  patiently  endured,  he 
obtained  the  promise." 

The  believer's  dependence  and  expectation 
are  placed  upon  the  promise  of  God.  He 
would  have  nothing  to  sustain  his  hope,  but 
for  some  divine  intimation  and  assurance. 
God  therefore  from  the  beginning  spoke  in  a 
way  of  promise ;  and  in  a  way  of  promise  he 
always  deals  with  his  people.  He  could  have 
done  for  them  all  that  he  purposed  to  do  with- 
out announcing  it  previously,  but  then  they 
could  have  derived  no  advantage  from  it  be- 
forehand ;  and  as  they  could  not  have  known 
it,  they  could  not  have  trusted  in  it,  and  acted 
upon  it,  and  pleaded  it  in  prayer,  saying,  "  Do 
as  thou  hast  said."  A  promise  is  more  than 
a  simple  declaration  :  it  is  an  express  engage- 
ment by  which  a  man  lays  himself  under  an 
obligation,  and  does  not  leave  himself  at  lib- 
erty to  act  indifferently.  And  this,  with  rev- 
erence, applies  to  the  conduct  of  the  Supreme 
Being.  But  it  is  obvious  that  God's  promis- 
ing must  have  originated  in  his  own  un- 
deserved goodness :  for  not  only  are  his 
promises  exceeding  great  and  precious,  but 
we  were  not  worthy  of  the  least  of  all  his 
mercies  and  of  all  the  truth  which  he  has 
showed  unto  his  servants.  Yea,  while  we 
had  no  claims  upon  him,  he  had  claims  against 
us;  and  could  righteously  have  punished  us 
as  transgressors.  Let  us  only  imagine  that 
God  had  not  as  yet  spoken  concerning  us  at 
all,  but  was  about  to  do  it ;  conscious  of  oui 
guilt,  we  could  have  expected  nothing  but  a 
certain  fearful  looking-for  of  judgment;  and, 
like  Adam  and  Eve,  hearing  the  voice  of  God, 
we  should  have  endeavoured  to  hide  ourselves 
for  fear.    But  be  astonished,  O  heaven,  at 


JULY  11. 


227 


this,  and  wonder,  O  earth;  he  is  good  and 
ready  to  forgive  !  and  comes  forward  and  as- 
sures us  that  the  thoughts  he  thinks  towards 
us  are  thoughts  of  peace,  and  not  of  evil ! 
and  that  all  things  are  provided  and  ready  for 
our  relief! 

As  soon  as  we  are  born  of  God  we  are  his 
children,  and  if  children,  then  heirs ;  and  as 
such  we  have  a  title  which  no  enemy  can  in- 
validate to  all  the  promises.  But  the  promises 
are  not  always  immediately  accomplished, 
and  hence  a  period  of  "  patient  enduring"  is 
necessary.  God  indeed  is  not  slack  concern- 
ing his  promise :  he  is  never  a  moment  be- 
yond the  appointed  season.  Yet,  according 
to  our  wishes  and  apprehensions,  he  seems  to 
delay :  for  ignorant  of  his  time,  we  often  fix 
one  ourselves,  and  thereby  not  only  show  our 
folly  and  presumption,  but  expose  ourselves 
to  disappointment  When  God  promised 
Abraham  a  son,  foi  many  years  he  went  child- 
less. And  how  long  did  things  grow  more 
dark  and  discouraging  before  Joseph  could 
see  any  probability  of  the  fulfilment  of  his 
dream !  It  is  often  the  same  now  in  the  his- 
tory and  experience  wf  believers.  Their 
prayers  may  seem  disteg-rded.  Their  ini- 
quities may  prevail  againrfi  them  in  the  sense 
of  their  guilt,  and  in  tho  stirring  of  their 
power.  The  battle  may  wax  hotter  and 
fiercer,  and  victory  apparently  decline.  The 
land  that  is  to  be  given  them,  measured  by 
their  feelings  and  rears,  seems  very  far  off": 
and  they  are  frequently  ready  to  say,  "  Hath 
God  forgotten  to  be  gracious  1  Doth  his  prom- 
ise fail  for  evermore  1" 

This  season  of  waiting  is  very  trying,  es- 
pecially when  the  blessing  is  earnestly  de- 
sired, and  we  are  pressed  down  by  outward 
trials.  When  it  cometh,  it  is  a  tree  of  life ; 
but  hope  deferred  maketh  the  heart  sick. 
During  the  suspense  the  enemy  is  busy  to 
produce  distrust  and  despair,  and  to  lead  us 
to  say,  Why  should  I  wait  for  the  Lord  any 
longer'!  But,  in  opposition  to  this,  faith  will 
whisper,  "  Wait  on  the  Lord,"  and,  "  Be  of 
good  courage."  It  is  good  for  a  man  not  only 
to  hope,  but  "  quietly  wait  for  the  salvation 
of  the  Lord."  It  will  keep  him  from  enter- 
taining those  hard  thoughts  of  God  which  al- 
ways furnish  bitter  reflections  after  he  has 
appeared  to  our  joy ;  and  also  prevents  our 
using  unhallowed  means  to  help  out  our  ea- 
gerness— like  Rebecca,  who  though  she  knew 
the  elder  was  to  serve  the  younger,  in  her 
impatience  had  recourse  to  injustice  and  lies 
to  accelerate  the  event  He  that  believeth 
maketh  not  haste.  He  remembers  how  long 
he  kept  God  waiting  for  him.  He  knows 
that  the  Lord's  time  is  the  best  time ;  that 
every  thing  is  beautiful  in  its  season;  that 
fruit  is  most  wholesome  and  rich  when  it  is 
fully  ripe.  He  is  also  sure  that  he  cannot 
wait  in  vain — for  they  shall  not  be  ashamed 
that  wait  for  him.     For 


No  uncertainty  attends  the  final  accom- 
plishment of  his  word.  This  Abraham  found: 
"  And  so,  after  he  had  patiently  endured,  he 
obtained  the  promise."  This  the  Jews  found. 
At  the  end  of  four  hundred  and  thirty  years 
they  were  to  leave  the  house  of  bondage: 
"  And  it  came  to  pass  at  the  end  of  the  four 
hundred  and  thirty  years,  even  the  selfsame 
day  it  came  to  pass,  that  all  the  hosts  of  the 
Lord  went  out  from  the  land  of  Egypt"  He 
also  engaged  to  give  them  Canaan  for  an  in- 
heritance. And  therefore  whatever  difficul- 
ties opposed  their  passage  and  their  entrance, 
it  was  at  last  acknowledged,  "  Thou  in  thy 
mercy  hast  led  forth  the  people  which  thou 
hast  redeemed :  thou  hast  guided  them  in  thy 
strength  unto  thy  holy  habitation."  "  Behold," 
says  Joshua,  "  this  day  I  am  going  the  way 
of  all  the  earth :  and  ye  know  in  all  your 
hearts  and  in  all  your  souls,  that  not  one  thing 
hath  failed  of  all  the  good  things  which  the 
Lord  your  God  spake  concerning  you ;  all  are 
come  to  pass  unto  you,  and  not  one  thing  hath 
failed  thereof."  Solomon  also  at  the  dedica- 
tion of  the  temple  bore  the  same  testimony  to 
the  veracity  of  God :  "  Thou  spakest  with  thy 
mouth,  and  hast  fulfilled  it  with  thine  hand, 
as  it  is  this  day." 

Let  us  then  be  strong  in  faith,  giving  glory 
to  God.  Let  us  remember  that  all  his  prom- 
ises are  yea  and  amen  in  Christ  Jesus ;  and 
that  every  thing  in  his  nature  and  in  his 
character  is  a  pledge  for  the  execution. 
"  The  vision  is  yet  for  an  appointed  time,  but 
at  the  end  it  shall  speak  and  not  lie :  though 
it  tarry,  wait  for  it ;  because  it  will  surely 
come,  it  will  not  tarry" — And  bring  with  it 
the  triumph  and  the  song ;  "  Great  and  mar- 
vellous are  thy  works,  Lord  God  Almighty; 
just  and  true  are  thy  ways,  thou  King  of 
saints." 


JULY  11. 

"  When  thou  wast  under  the  fig-tree,  /  saw 
thee."— John  i.  48. 

Behold  here  the  retired  Israelite: — 
"  Thou  wast  under  the  fig-tree." 

It  is  spoken  of  Nathanael.  Some  have 
contended  that  he  was  the  same  with  Bar 
tholomew.  Others,  with  less  plausibility 
have  supposed  that  he  was  the  bridegroom  ot 
the  marriage  at  Cana  in  Galilee.  He  is  once 
mentioned,  along  with  some  of  the  disciples, 
at  the  sea  of  Tiberias,  in  the  close  of  this 
Gjspel.  With  this  exception,  all  we  know 
of  him  is  from  the  chapter  before  us.  Philip 
had  the  honour  of  introducing  him  to  the  Son 
of  God :  "  Philip  findeth  Nathanael,  and  saith 
unto  him,  We  have  found  him  of  whom  Moses 
in  the  law  and  the  prophets  did  write,  Jesus 
of  Nazareth,  the  son  of  Joseph."  Nathanael 
in  reply  said  unto  him,  "  Can  there  any  good 
thing  come  out  of  Nazareth'!  Philip  saith 
unto  him,  Come  and  see."    His  objection 


228 


JULY  1L 


shows  that  his  knowledge  was  small,  and.  his 
prejudices  vulgar.  But  his  compliance  proved 
that  he  was  open  to  conviction,  and  willing  to 
examine.  And  this  accords  with  the  charac- 
ter given  of  him  by  our  Lord.  "  Jesus  saw 
Nathanael  coming  to  him,  and  saith  of  him, 
Behold  an  Israelite  indeed,  in  whom  is  no 
guile !"  By  calling  him  an  Israelite  he  dis- 
tinguished him  from  his  own  nation :  for  all 
were  not  Israel  who  were  of  Israel.  He  was 
a  Jew  inwardly,  whose  circumcision  was 
that  of  the  heart  in  the  spirit.  He  was  not 
free  from  infirmity,  but  devoid  of  hypocrisy, 
and  upright  before  God  and  man.  Conscious 
that  he  had  never  been  with  Jesus,  he  asks 
with  surprise,  "  Whence  knowest  thou  me  7" 
And  Jesus  answered,  "  Before  that  Philip 
called  thee,  when  thou  wast  under  the  fig- 
tree." 

The  fig-tree  was  the  place  of  his  retreat. 
It  was  probably  in  a  garden,  forming  by  its 
foliage  a  kind  of  natural  alcove.  It  was  cho- 
sen by  Nathanael,  not  only  because  its  large 
leaves  would  screen  him  from  the  rays  of  the 
sun,  but  conceal  him  from  human  inspection. 
For  he  wished  to  be  alone.  We  may  be  alone 
in  company.  Who  has  not  endured  the  soli- 
tariness of  being  with  persons  of  no  conge- 
niality with  their  own  views  and  feelings, 
who  have  checked  and  chilled  every  favourite 
sentiment,  and  rendered  every  attempt  to  in- 
troduce pious  discourse  like  putting  a  tender 
exotic  plant  out  into  the  frost  and  snow?  But 
through  desire,  a  man  having  separated  him- 
self seeketh  and  intermeddleth  with  all  wis- 
dom. The  place  is  not  always  optional.  The 
poor  are  to  he  pitied  who  have  no  conveniency 
for  retirement ;  and  they  are  still  more  to  be 
pitied  who,  by  reductions  in  life,  have  been 
deprived  of  the  accommodations  they  once 
enjoyed — If  they  are  Christians,  there  is  no- 
thing they  will  so  much  feel  themselves.  But 
where  it  is  optional,  the  place  is  indifferent, 
any  farther  than  it  may  usefully  or  injuriously 
affect  us  as  to  the  object  of  our  withdrawment. 
Many  therefore  prefer  the  apartment  of  a 
room.  But  others,  instead  of  being  distracted 
and  diverted  when  abroad,  are  aided  and  im- 
pressed ;  their  thoughts  are  quickened,  their 
fancy  is  enlivened  by  the  displays  of  wisdom, 
power,  and  goodness  all  around  them;  and 

Ithey  can  easily  rise  from  things  seen  and  tem- 
poral to  those  which  are  unseen  and  eternal — 
They  love  the  fig-tree;  and  the  wood,  the 
corn-field,  the  meadow,  and  the  garden  will 
bear  witness  to  their  devotion.  Isaac  was  in 
the  field  at  evening-tide  to  meditate;  and 
Peter  was  praying  on  the  house-top. 

But  what  was  Nathanael  doing  under  the 
fig-tree?  It  was  something  significant,  and 
which  was  instantly  recalled.  There  are 
facts  in  the  lives  of  all  which  are  easily  sus- 
ceptible of  remembrance.  Some  of  them  may 
be  awful ;  and  only  a  hint  given,  or  a  circum- 
stance mentioned,  will  call  up  the  colour  in 


the  cheek,  or  excite  a  pang  in  the  conscience. 
Such  to  the  seduced  must  be  any  reference 
to  the  place  of  allurement  and  ruin ;  and  to 
the  murderer  the  place  stained  with  blood. 
But  to  pious  minds  there  are  spots  delightfully 
and  sacredly  interesting,  because  they  have 
been  no  other  than  the  house  of  God  and  the 
gate  of  heaven.  Such  was  Beth-el  to  Jacob, 
and  the  hill  Mizar  to  David,  and  the  river  of 
Chebar  to  Ezekiel,  and  Patmos  to  John,  and 
the  fig-tree  to  Nathanael.  Though  we  know 
not  in  particular  what  was  Nathanael's  en- 
gagement, it  was  obviously  something  of  a 
religious  nature.  He  was  probably  reading 
the  law  and  the  prophets;  or  reflecting  on 
some  divine  subject;  or  praying  to  the  God 
of  heaven :  or  more  probably  he  was  indulg- 
ing in  all  these  successively,  or.  intermingling 
them  together ;  for  this  is  the  business  of  re 
tirement.. 

Nathanael  we  may  be  assured  would  not 
turn  his  back  on  the  temple  of  God,  or  for- 
sake the  assembling  of  himself  together,  with 
those  who  keep  holy  day,  as  the  manner  of 
some  is ;  and  public  worship  has  its  own  un- 
deniable claims.  But  he  found  in  secluded 
devotion  four  advantages  and  recommenda- 
tions. The  first  regarded  frequency.  Public 
services  are  comparatively  few,  and  they 
should  be  few;  and  they  require  much  time; 
and  the  seasons  must  be  fixed,  and  invariable, 
and  known,  for  general  accommodation.  But 
opportunities  for  private  devotion  continually 
occur,  and  ask  only  the  momentary  conveni- 
ence of  the  individual  himself.  The  second 
regarded  freedom.  All  company  is  a  degree 
of  restraint  upon  intimate  associates.  Friend- 
ship longs  always  to  resign  up  itself  more 
fully  to  its  own  object.  It  therefore  deals 
much  in  secrecy :  and  this  is  peculiarly  the 
case  with  the  friendship  between  God  and 
the  soul.  There  are  confessions  proper  only 
for  his  presence ;  petitions  to  be  only  poured 
into  his  ear ;  griefs  to  be  lodged  only  in  his 
bosom.  "  The  heart  knoweth  his  own  bitter- 
ness ;  and  a  stranger  intermeddleth  not  with 
his  joy."  The  third  was  self-acquaintance. 
Self-knowledge  is  the  most  important  and  dif- 
ficult. Persons  may  live  to  be  old,  and  vet 
be  ignorant  of  themselves ;  and  they  may  be 
much  alone,  and  never  meet  with  their  own 
hearts,  or  morally  converse  with  them.  Yet 
surely  retirement  affords  the  best  opportunity 
to  try  our  state,  to  examine  our  character,  to 
detect  our  mistakes,  to  learn  our  dangers,  and 
to  provide  against  them.  The  fourth  was  the 
greater  evidence  of  religious  principle.  Mo- 
tives of  less  purity  may  induce  us  to  repair  to 
places  where  there  is  much  besides  God  to 
attract  and  to  entertain,  especially  in  the 
goodness  of  the  singing  or  the  eloquence  of 
the  preacher.  It  is  no  unusual  thing  it  O'li 
day  for  the  service  of  the  sanctuarv  rp  ce 
turned  into  an  amusement.  But  it  does  ioo« 
like  conviction,  like  a  regard  for  the  dutv  it 


JULY  12. 


229 


•eil,  like  real  love  to  God,  when  we  can  read- 
ily go  where  God  only  is  to  be  found,  and  we 
have  only  to  transact  business  with  hiiri.  If 
we  were  in  company  with  a  disliked  individ- 
ual, his  presence  would  be  tolerable  if  they 
were  to  continue ;  but  if  they  were  all  to  de- 
part, and  leave  us  alone  with  him,  nothing 
would  be  so  desirable  as  the  door.  O  my 
soul,  in  similar  circumstances  would  this  be 
ay  case  with  regard  to  God  and  thee ! 


JULY  12. 

When  thou  toast  under  thefig4ree,  I  saw  thee." 
John  i.  48. 

Behold  here  the  observing  Saviour — 
■  I  saw  thee." 

Here  was  a  Divine  observer.  For  how  did 
he  see  Nathanael  in  this  concealment  1  Not 
by  an  eye  of  sense;  or  from  the  testimony  of 
others ;  but  by  the  attribute  of  omniscience. 
Accordingly  it  produced  this  belief  in  the 
mind  of  Nathanael,  who  was  forced  to  ex- 
claim, "  Thou  art  the  Son  of  God ;  thou  art 
the  King  of  Israel."  This  perfection  Peter 
ascribed  to  him  when  he  said,  "  Lord,  thou 
knowest  all  things."  Nearness  and  distance, 
darkness  and  light,  publicity  and  secrecy,  are 
the  same  to  him.  How  many  proofs  did  he 
give  in  the  days  of  his  flesh  that  he  "  needed 
not  that  any  should  testify  of  man:  for  he 
knew  what  w*as  in  man."  He  assured  John, 
"  All  the  Churches  shall  know  that  I  am  he 
which  searcheth  the  reins  and  hearts."  And 
he  evinced  his  entire  acquaintance  with  all 
their  state,  and  the  recesses  of  their  experi- 
ence. And  in  his  times  he  will  show  that  he 
has  been  aboiSt  our  path  and  our  lying  down, 
and  acquainted  with  all  our  ways,  words,  and 
thoughts;  for  he  will  bring  every  work  into 
judgment,  with  every  secret  thing,  whether 
it  be  good  or  whether  it  be  evil. 

Here  was  an  approving  observer.  His 
eyes  run  to  and  fro  throughout  the  whole 
earth :  but  much  of  what  he  sees  he  abhors. 
He  sees  many  alone,  but  God  is  not  in  all  their 
thoughts.  They  abstract  themselves  from 
the  world,  but  are  still  in  it;  and  employ  their 
leisure  in  trifling  or  mischief,  or,  as  Isaiah 
expresses  it,  in  ••  weaving  spiders'  webs,  or  in 
hatching  cockatrice'  eggs."  But  his  heart 
was  with  Nathanael.  "Had  his  fellow-crea- 
tures peeped  through  the  leaves  of  the  fig- 
tree,  and  seen  him  now  reading,  now  musing, 
now  kneeling,  and  praying  with  strong  cry- 
ings  and  tears,  they  would  have  pitied  or  de- 
spised him.  But  the  Lord  looked  on  with 
approbation:  for  "the  Lord  taketh  pleasure 
in  them  that  fear  him,  in  them  that  hope  in 
.lis  mercy."  Nathanael  himself  thought  mean- 
ly enough  of  his  performances,  and  perhaps 
reared  they  would  be  rejected.  But  "  the 
Lord  is  nigh  unto  all  them  that  are  of  a  bro- 
ken 'leart ;  and  saveth  such  as  be  r  f  a  con- 


trite spirit"  "  I  have  surely  heard  Ephraira 
bemoaning  himself  thus;  Thou  hast  chas- 
tised me,  and  I  was  chastised,  as  a  bullock 
unaccustomed  to  the  yoke :  turn  thou  me,  ana 
I  shall  be  turned ;  for  thou  art  the  Lord  my 
God.  Is  Ephraim  my  dear  son  1  is  he  a  plea- 
sant child  1  for  since  I  spake  against  him,  1 
do  earnestly  remember  him  still:  therefore 
my  bowels  are  troubled  for  him :  I  will  surely 
have  mercy  upon  him,  saith  the  Lord."  "  I 
have  seen  his  ways,  and  I  will  heal  him :  I 
will  restore  comforts  unto  him  and  to  his 
mourners." 

Here  was  an  acknowledging  observer.  Ho 
not  only  saw  and  approved,  but  avowed  his 
regard.  He  avowed  it  to  Nathanael  himself 
How  must  he  have  been  affected,  when  he 
heard  the  sentence,  "  I  saw  thee  !"  Surely  a 
blush  spread  over  his  face — But  how  would 
he  be  cheered  and  encouraged  by  such  an  as- 
surance !  "  Ah !"  you  say,  "  he  could  hear  his 
voice — But  does  he  speak  now  1"  Not  with 
audible  sounds  in  the  air,  or  in  visions  and 
dreams — There  only  enthusiasm  is  hearken- 
ing after  him.  But  he  has  access  to  the  mind, 
and  bears  witness  with  our  spirits.  Many 
now  living,  like  Enoch,  have  the  testimony 
that  they  please  God — He  has  said  to  their 
soul,  "I  am  thy  salvation" — "I  have  loved 
thee." 

And  he  not  only  avowed  his  regard  for  Na- 
thanael, but  he  avowed  it  before  others.  He 
might  have  taken  him  aside,  or  have  whisper- 
ed it  to  himself :  but  no ;  he  owns  and  com- 
mends him  in  the  presence  of  the  whole  party. 
It  was  a  testimony  to  a  private  transaction, 
but  it  was  publicly  expressed  ;  and  the  atten- 
tion of  the  company  was  turned  towards  him 
previously  for  this  very  purpose,  "Behold 
an  Israelite  indeed,  in  whom  is  no  guile." 
"  Before  that  Philip  called  thee,  when  thou 
wast  under  the  fig-tree,  I  saw  thee" — What 
an  illustration  was  here  of  the  truth  of  his 
own  words !  "  When  thou  prayest,  enter  into 
thy  closet,  and  when  thou  hast  shut  thy  door, 
pray  to  thy  Father  which  is  in  secret ;  and 
thy  Father,  which  seeth  in  secret,  shall  re- 
ward thee  openly."  Nathanael  thus  private- 
ly sought;  and  was  thus  publicly  acknow- 
ledged— 

And  by  whom  1  Not  he  who  commendeth 
himself  is  approved,  but  whom  the  Lord  com- 
mendeth.  Seek  the  honour  that  cometh  from 
him ;  and  remember  the  way  in  which  it  is 
to  be  obtained:  "Them  that  honour  me,  I 
will  honour."  He  can  make  others  take 
knowledge  of  them.  He  can  make  the  Spirit 
of  glory 'and  of  God  to  rest  upon  them.  He 
can  distinguish  them  by  the  care  of  his  provi- 
dence in  common  calamities.  He  can  own 
them  in  their  dying  moments.  And  he  will, 
he  must  confess  them  before  his  Father  and 
the  holy  ansrels.  The  concealments  of  Chris- 
tians are  only  partial  and  temporary.  Their 
day  is  coming:  it  is  the  manifestation  of  the 


£30 


JULY  13. 


■ons  of  God.  Yet  a  little  while,  and  every 
cloud  will  be  dispersed,  and  they  shall  shine 
forth  as  the  sun,  in  the  kingdom  of  their  Fa- 
ther. Then  the  tears  they  have  shed  over 
their  sins  and  infirmities,  while  they  were 
deemed  licentious  in  their  principles;  the 
prayers  they  offered  for  those  who  hated  and 
persecuted  them ;  the  alms  in  which  they  suf- 
fered not  the  left  hand  to  know  what  the  right 
hand  did  ;  and  all  the  sublime  and  the  beau- 
tiful of  religion  that  passed  under  the  fig-tree, 
shall  be  not  meritoriously,  but  graciously  pro- 
claimed before  an  assembled  world.  "  There- 
fore judge  nothing  before  the  time,  until  the 
Lord  come,  who  both  will  bring  to  light  the 
hidden  things  of  darkness,  and  will  make 
manifest  the  counsels  of  the  heart ;  and  then 
shall  every  man  have  praise  of  God." 


JULY  13. 

"  And  round  about  the  throne  were  four  and 
twenty  seats :  and  upon  the  seats  I  saw  four 
and  twenty  elders  sitting,  clothed  in  white  rai- 
ment ;  and  they  had  on  their  heads  crowns  of 
gold" — Rev.  iv.  4. 

A  throne  is  for  royalty,  and  reminds  us  of 
a  king.  The  King  here  is  the  King  of  kings, 
and  the  Lord  of  lords.  He  "  hath  established 
his  throne  in  the  heavens,  and  his  kingdom 
ruleth  over  all."  He  has  indeed  two  thrones. 
The  first  we  approach  on  earth.  It  is  the 
throne  of  grace.  This  is  the  place  of  our 
sanctuary,  and  the  source  of  all  our*  relief. 
The  way  to  it  we  know  ;  and  "  we  have  bold- 
ness and  access  with  confidence  by  the  faith 
of  him."  The  second  we  approach  in  hea- 
ven. It  is  the  throne  of  glory.  This  is  too 
bright  and  dazzling  for  us  to  behold  in  this 
weak  state  of  flesh  and  blood — for  "flesh  and 
blood  cannot  inherit  the  kingdom  of  God." 
But  there  is  a  relation  between  these  two 
thrones :  and  if  we  visit  and  value  the  one, 
and  can  now  say,  "  It  is  good  for  me  to  draw 
near  to  God;"  we  shall  soon  be  introduced  to 
the  other,  and  "  be  for  ever  with  the  Lord." 

These  four  and  twenty  elders  were  repre- 
sentatives, not  of  the  ministers,  but  of  the 
whole  Church:  the  number  being  made  up 
of  the  twelve  Patriarchs,  and  the  twelve 
Apostles;  the  former  the  emblems  of  the 
Jewish,  and  the  latter  of  the  Christian  part 
of  it 

We  may  observe  the  position  of  these  fa- 
voured beings — Their  seats  "  were  round  about 
the  throne."  God  is  the  supreme  good.  With 
him  is  the  fountain  of  life.  He  is  therefore 
the  centre  of  their  attraction ;  and  their  hap- 
piness arises  from  their  nearness  to  him. 

We  see  their  posture — They  were  "  sit- 
ting." John  also  saw  them  "  standing  before 
the  throne,"  and  "  falling  down  before  the 
throne."  All  is  necessary  to  do  justice  to  the 
subject     Their  standing  is  a  posture  of  rea- 


diness for  service;  and  they  serve  him  day 
and  night  in  his  temple.  Their  falling  down 
is  a  posture  of  self-abasement,  reverence,  and 
adoration.  But  sitting  shows  distinction  and 
privilege.  Sitting  in  the  presence  of  the  king, 
especially  when  upon  his  throne,  was  limited 
to  great  favourites  or  near  relations.  "  When 
therefore  Bath-sheba  went  unto  king  Solomon, 
to  speak  unto  him  for  Adonijah,  the  king  rose 
up  to  meet  her,  and  bowed  himself  unto  herv 
and  sat  down  on  his  throne,  and  caused  a 
seat  to  be  set  for  the  king's  mother."  And 
the  Lord  Jesus  not  only  calls  his  people  his 
friends,  but  his  kindred — "  The  same  is  my 
brother,  and  sister,  and  mother."  Sitting  is 
refreshment  and  rest — we  sit  when  we  come 
in  from  travelling  or  from  toil.  And  they 
who  die  in  the  Lord,  "  rest  from  their  la- 
bours." It  is  also  the  posture  of  festive  en- 
joyment— in  allusion  to  which  it  is  said, 
"  Many  shall  come  from  the  East  and  from 
the  West,  and  shall  sit  down  with  Abraham, 
and  Isaac,  and  Jacob,  in  the  kingdom  of 
heaven." 

We  have  also  their  apparel — They  were 
"  clothed  in  white  raiment."  They  had  com- 
plied with  the  Saviour's  invitation,  who  had 
counselled  them  to  buy  of  him  white  raiment, 
that  they  might  be  clothed :  and  we  are  in- 
formed what  this  was;  "the  fine  linen  is 
the  righteousness  of  saints."  This  is  two-fold. 
It  is  their  justifying  righteousness,  of  which 
Paul  speaks  when  he  says,  "  that  I  may  be 
found  in  him ;  not  having  mine  own  righteous- 
ness, which  is  of  the  law,  but  that  which  is 
of  faith."  In  this  righteousness  believers  are 
not  only  absolved,  but "  exalted."  They  have 
more  to  appear  in  than  Adam<  in  Paradise: 
his  righteousness  was  finite,  theirs  is  infinite ; 
his  was  the  righteousness  of  a  creature,  theirs 
is  "the  righteousness  of  God." — And  it  is 
their  sanctifying  righteousness.  We  are  re- 
quired to  "  put  on  the  Lord  Jesus  Christ,"  by 
a  participation  of  his  qualities,  and  an  imita- 
tion of  his  example.  The  Scripture  speaks 
of  "  the  garment  of  praise :"  and  of  being 
"clothed  with  humility."  When  we  read  of 
"  keeping  our  garments,"  and  "  not  defiling 
our  garments,"  the  reference  is  to  our  religi- 
ous principles,  and  actions,  and  habits,  which 
cover,  and  defend,  and  distinguish,  and  adorn 
the  mind,  as  vestures  do  the  body.  And  to 
these  John  refers,  when  ho  says,  "  They  have 
washed  their  robes,  and  made  them  white  in 
the  blood  of  the  Lamb :"  for  the  righteousness 
of  Christ  needs  no  cleansing.  But  their  obe- 
dience is  defective  and  polluted,  and  needs  a 
sacrifice  to  render  it  acceptable,  and  grace  to 
render  it  rewardable. 

Finally  ;  we  are  informed  not  only  of  their 
dress,  but  of  their  dignity.  Persons  may  be 
clothed  and  not  crowned ;  and  they  may  be 
crowned,  but  not  with  gold  ! — But  these  "  had 
on  their  heads  crowns  of  gold."  The  glory 
to  which  they  are  advanced  is  of  the  higher 


JULY  14. 


231 


iegree,  and  of  the  most  durable  and  valuable 
quality — "  Such  honour  have  all  his  saints." 
It  shows  the  amazing  goodness  of  God  towards 
them  ;  for  originally  they  were  nothing,  and 
viler  than  the  earth.  They  were  guilty  and 
depraved.  But  he  not  only  spares  them,  but 
forgives  them;  not  only  relieves  them,  but 
enriches  and  dignifies  them.  What  a  contrast 
between  their  lapsed,  and  their  restored  con- 
dition !  How  low  the  one,  how  elevated  the 
other !  "  He  raiseth  up  the  poor  out  of  the 
dust,  and  lifteth  the  needy  out  of  the  dung- 
hill ;  that  he  may  set  him  with  princes,  even 
with  the  princes  of  hie  people." 

Here  is  scope  and  food  for  ambition — true 
ambition — commendable  ambition.  Let  us 
despise  the  grovelling  projects  and  pursuits  of 
men  of  the  world,  who  have  their  portion  in 
this  life,  and,  by  patient  continuance  in  well 
doing,  seek  for  glory,  honour,  and  immor- 
tality. 

Oh !  says  the  Christian,  the  attainment 
seems  incredible — But,  unworthy  as  1  am, 
it  is  not  too  great  for  me  to  expect — 

There  shall  I  wear  a  starry  crown, 
And  triumph  in  almighty  grace  ; 
While  all  the  armies  of  the  skies 

•>in  in  my  glorious  Leader's  praise." 


JULY  14. 

■  O  God,  thou  art  my  God ;  early  trill  I  seek 
thee:  my  soul  thirstethfor  thee,  my  flesh  long, 
eth  for  tliee  in  a  dry  and  thirsty  land,  where 
no  water  is  ;  to  see  thy  power  and  thy  glory, 
w  as  I  have  seen  thee  in  the  sanctuary." 

Psalm  Ixiii.  1,  2. 

**  As  the  man  is,  so  is  his  strength :"  and  as 
the  man  is,  so  are  his  desires.  "  They  that 
are  after  the  flesh  do  mind  the  things  of  the 
flesh ;  and  they  that  are  after  the  Spirit,  the 
things  of  the  Spirit"  Let  persons  therefore 
judge  of  themselves  religiously,  by  their  de- 
sires ;  and  if  the  stream  does  not  rise  so  high 
as  they  could  wish,  let  them  observe  the  di- 
rection in  which  it  flows.  Let  them  ascertain 
that  their  desire  is  to  the  Lord,  and  the  re- 
membrance of  him ;  and  the  promise  assures 
them,  "  Blessed  are  they  that  do  hunger  and 
thirst  after  righteousness,  for  they  shall  be 
filled.'1 

Natural  men  live  without  God  in  the 
world.  God  is  not  in  all  their  thoughts.  If 
he  attempts  to  enter  their  alienated  mind, 
he  is  resisted  as  an  intruder,  and  they  say 
unto  God,  Depart  from  us,  we  desire  not  the 
knowledge  of  thy  ways.  But  the  spiritual 
delight  themselves  in  the  Lord.  Their  lan- 
guage is,  "Where  is  God  my  Maker  that 
giveth  songs  in  the  night  V  "  Whom  have  I 
in  heaven  but  thee,  and  there  is  none  upon 
earth  that  I  desire  beside  thee."  "  It  is  good 
for  me  to  draw  near  to  God." 

We  here  see  the  strength  of  David's  desire 
after  communion  with  God  in  the  discoveries 


and  operations  ot  his  glory  and  power  in  hi* 
house  and  ordinances.  Stronger  terms  could 
not  be  employed  to  express  it  But  two  things 
served  to  excite  and  enhance  it 

First,  his  present  condition — "  My  soul 
thirsteth  for  thee,  my  flesh  longeth  for  thee, 
in  a  dry  arid  thirsty  land  where  no  water  is." 
He  was  now  driven  out  of  his  country,  exiled 
from  his  inheritance,  and  deprived  of  the  songs 
and  services  of  Zion.  And  in  this  condition 
what  does  he  only  or  chiefly  mourn  over? 
Not  the  loss  of  his  domestic  and  civil  advan- 
tages, but  of  his  religious.  "  When  I  re- 
member these  things,  I  pour  out  my  soul  in 
me:  for  I  had  gone  with  the  multitude,  I 
went  with  them  to  the  house  of  God,  with  the 
voice  of  joy  and  praise,  with  a  multitude  that 
kept  holy  day."  How,  says  he,  I  envy  the 
Priests  and  Levites — "  Blessed  are  they  that 
dwell  in  thy  house,  they  will  be  still  praising 
thee."  How  I  envy  the  companies  that  jour- 
ney to  Salim,  whatever  be  the  weather  or  the 
road — "Blessed  is  the  man  whose  strength  is 
in  thee ;  in  whose  heart  are  the  ways  of  them , 
who  passing  through  the  valley  of  Baca  make 
it  a  well ;  the  rain  also  filleth  the  pools.  They 
go  from  strength  to  strength,  every  one  of 
them  in  Zion  appeareth  before  God."  How  I 
envy  the  little  birds  that  flee,  and  feed,  and 
build  near  the  sacred  place — "  Yea,  the  spar- 
row hath  found  an  house,  and  the  swallow  a 
nest  for  herself,  where  she  may  lay  her  young, 
even  thine  altars,  O  Lord  of  hosts,  my  King, 
and  my  God."  There  would  my  nest  be — 
the  home  of  my  heart — "  My  soul  longeth, 
yea,  even  fainteth  for  the  courts  of  the  Lord  ; 
my  heart  and  my  flesh  crieth  out  for  the  liv- 
ing God." 

It  has  grown  into  a  proverb,  that  we  never 
know  the  worth  of  blessings  till  we  know  the 
want  of  them :  and  the  poet  sings — 

"How  mercies  brighten  as  they  take  their  flight.' 

Thus  sickness  endears  health.  The  Jews, 
who  had  always  been  murmuring  against 
Moses,  mourned  for  him  when  dead  many 
days ;  and  no  doubt  sincerely,  and  even  the 
more  because  of  their  former  conduct  A 
minister  may  not  be  neglected ;  but  it  is  when 
his  hearers  look  up,  and  see  his  figure  no  more 
in  the  pulpit,  and  when  they  can  no  more 
hang  upon  his  lips — it  is  then  they  begin  to 
think  how  they  have  improved  his  labours, 
and  are  prepared  for  the  next  interview ;  it  is 
then  they  recall  his  sermons,  and  borrow,  and 
transcribe  the  notes  which  others  have  taken 
down.  Children  may  not  have  undervalued 
a  mo'her :  but  the  full  estimation  of  her  im- 
portance is  not  felt  till  her  ears  are  closed  to 
all  their  complaints,  and  their  cares  find  no 
longer  an  asylum  in  her  loved  bosom — Upon 
!his  principle  the  Lord  acts,  and  it  will  ac- 
count for  many  of  his  dispensations.  If  we  do 
not  esteem,  and  are  not  thankful  for  his  bene- 
fits, he  suspends  or  withdraws  them.  He  can 


232 


FITLY  15. 


easWv  deprive  you  of  any  of  those  religious 
opoortumties  and  advantages,  from  which  you 
now  sutler  the  most  trifling  excuses  frequent- 
ly to  keep  you.  By  the  loss  of  hearing  he  can 
render  you  deaf  to  the  voice  of  the  charmer, 
charm  he  never  so  wisely.  Accident  or 
sickness  may  confine  you  from  the  place 
where  his  honour  dwelleth.  Or  a  change  of 
business  or  residence  may  fix  you  in  a  dry 
and  thirsty  land,  where  no  water  is — 

Secondly,  his  former  experience ;  "To  see 
thy  power  and  thy  glory  so  as  I  have  seen  thee 
in  the  sanctuary."  God  is  not  confined  to 
temples  made  with  hands.  His  presence  fills 
heaven  and  earth ;  and  David  had  seen  his 
power  and  his  glory  in  all  his  works  ;  but  he 
knew  the  special  grace  of  the  promise,  "  In 
all  places  where  I  record  my  Name  I  will 
come  unto  thee,  and  I  will  bless  thee."  And 
they  who  wait  upon  the  Lord,  and  love  the 
habitation  of  his  house,  have  always  had  proof 
of  this,  and  can  say  with  David — "  I  have 
seen  him  in  the  sanctuary.  I  am  not  to  be  dis- 
puted out  of  the  reality  of  my  experience.  I 
have  found  him  there,  and  communed  with 
him  as  a  man  talketh  with  his  friend.  The 
influence  and  effect  of  the  intercourse  have 
vouched  for  the  nature  of  it.  It  was  not  delu- 
sion, or  enthusiasm.  It  has  rendered  sin 
odious ;  it  has  weaned  me  from  the  world ;  it 
has  drawn  me  heaven-ward  ;  it  has  taught  me 
to  rejoice  in  Christ  Jesus,  and  to  have  no  con- 
fidence in  the  flesh." 

Others  are  strangers  to  this  experience.  It 
is  what  mere  formalists  and  false  apostates 
never  knew.  But  it  is  an  incomparable  ad- 
vantage to  the  possessor.  It  confirms  his  con- 
fidence in  divine  trutn  :  he  has  the  witness  in 
himself!  It  tends  to  preserve  him  in  the  way 
everlasting ;  and  serves  to  recall  him  when 
ne  backslides.  For  he  may  be  allured  and 
drawn  away  for  a  time  by  other  lovers ;  but 
he  can  never  lose  the  relish  he  has  had  in  the 
enjoyment  of  his  God  and  Saviour :  and  the 
remembrance  will  excite  him  and  reproach 
him,  and  make  him  long  for  it  to  be  with  him 
as  in  months  past,  when  the  candle  of  the 
Lord  shined  upon  his  head,  and  when  by  his 
light  he  walked  through  darkness ;  when  as 
yet  the  Almighty  was  with  him — "  Then 
shall  she  say,  I  will  go,  and  return  to  my  first 
husband,  for  then  it  was  better  with  me  than 
now."  Yea,  this  will  always  serve  as  a 
stimulus  to  urge  him  on  in  following  hard 
after  God.  A  person  might  have  been  ready 
to  say,  If  David  had  seen  God,  why  was  he 
not  satisfied  7  But  he  was  not  satisfied  because 
he  had  seen  him.  He  did  not  indeed  want 
more  than  God,  but  he  wanted  more  of  him. 
His  enjoyment  only  increased  his  appetite, 
and  his  experience  only  provoked  his  desire 
— "  To  see  thy  power,  and  thy  glory,  so  as  I 
have  seen  thee  in  the  sanctuary." 

But  what  brings  others  to  the  temple  7 
What  brings  you  7  Is  it  custom  7  or  curiosity  7 


Do  you  come  to  please  your  connexions T  of 
to  appease  conscience  7  It  is  surprising  thai 
some  of  you  attend  the  service  of  the  sanctu- 
ary so  regularly  and  constantly  as  you  do 
You  never  saw  his  power  and  glory  there. 
You  never  prayed  to  see  them  before  you 
went.  You  never  inquired  whether  you  had 
seen  them  after  you  returned.  This  has  been 
the  case  with  some  of  you  twenty,  forty  years. 
Will  such  an  attendance  do  for  a  dying  hour  7 
Where  now  are  all  the  ordinances  you  have 
been  favoured  with  7  all  the  sermons  you  have 
heard  7  In  the  record  of  your  guilt  and  con- 
demnation, ready  to  be  produced  at  the  last 
day. 

But  a  real  Christian  needs  not  threatening 
and  authority  to  constrain  him  to  attend  the 
means  of  grace.  He  feels  them  attractive  ; 
he  has  found  it  good  to  be  there — There  he 
has  found  the  house  of  God,  and  the  gate  of 
heaven,  and  can  say — 

"  I  've  seen  thy  glory  and  thy  power, 

Through  all  thy  temple  shine; 
My  God,  repeat  that  heavenly  hour, 

That  vision  so  divine  ! 
"  Not  all  the  blessings  of  a  feast 

Can  please  my  soul  so  well, 
As  when  thy  richer  grace  I  taste 

And  in  thy  presence  dwell." 


JULY  15. 

f  The  remnant  of  Israel  shall  not  do  iniquity,  nor 
speak  lies ;  neither  shall  a  deceitful  tongue  he 
found  in  their  mouth :  for  they  shall  feed  and 
lie  down,  and  none  shall  make  them  afraid  " — 
Zeph.  iii.  13. 

Of  the  subjects  of  divine  grace  here  spoken 
of  we  may  remark — 

Their  number :  "  a  remnant."  A  remnant 
is  a  small  part  compared  with  the  whole.  We 
should  be  liberal  in  our  opinions  of  men,  but 
we  are  not  to  sacrifice  truth  upon  the  altar  of 
candour:  and  we  should  always  speak,  not 
from  our  feelings,  but  from  our  convictions ; 
and  always  make  our  appeal  to  the  law  and 
to  the  testimony.  Some  think  few  are  wicked 
enough  to  be  turned  into  hell,  and  that  very 
little  is  required  to  constitute  a  claim  to  eter- 
nal life.  But  the  sentiment  is  very  injurious. 
It  allows  them  to  be  satisfied  with  the  state 
they  are  in  themselves,  and  keeps  them  from 
endeavouring  to  save  their  fellow-creatures, 
whom  they  view  as  safe  already.  Nor  is  it  less 
false.  Take  the  characters  of  real  Christians 
as  they  are  found  in  the  faithful  word,  and 
compare  them  with  those  who  are  living 
around  you,  and  how  few  will  come  up  to  the 
representations  7  And  does  not  the  Scripture 
tell  us  that  they  are  "jewels,"  for  their  rare- 
ness as  well  as  worth ;  that  they  are  "  a  little 
flock,  in  a  large  field ;"  that  they  are  "  a  gar- 
den" in  a  vast  wilderness ;  that  they  are  "  as 
the  shaking  of  an  olive  tree,  two  or  three 
berries  in  the  top  of  the  uttermost  bough,  four 
or  five  in  the  outmost  fruitful  branches  there- 
of 7"  Strait  is  the  gate  and  narrow  is  the  wat 


JULY  16. 


2tO 


lhat  leadeth  unto  life,  and  few  there  be  that 
find  it  Yet  God  has  never  left  himself  with- 
out witness :  he  has  always  had  a  people  for 
his  Name ;  and  this  has  been  our  case  as  a 
nation ;  "  for  except  the  Lord  of  hosts  had  left 
unto  us  a  very  small  remnant,  we  should 
have  been  as  Sodom,  and  we  should  have 
been  like  unto  Gomorrah.  But  though  the 
remnant  has  been  small  relatively,  it  has  been 
considerable  in  the  aggregate;  and  is  now 
increasing;  and  will  increase.  We  have 
seen  great  things;  and  our  children  will  see  yet 
greater ;  for  "  he  shall  cause  them  that  come 
of  Jacob  to  take  root:  Israel  shall  blossom  and 
bud,  and  fill  the  face  of  the  world  with  fruit" 

Of  their  sanctity :  "  they  shall  not  do  ini- 
quity." This  must  be  taken  with  some  restric- 
tion. We  would  not  plead  for  sin ;  but  we 
must  not  oppose  the  testimony  of  God,  which 
assures  us  that  "  there  is  not  on  earth  a  just 
man  that  doth  good  and  sinneth  not."  "  If 
we  say  we  have  no  sin,"  says  John,  "the 
trutli  is  not  in  us."  And  James  says,  "In 
many  things  we  offend  all."  But  they  are 
not  "  workers  of  iniquity,"  and  "  evil  doers." 
Sin  does  not  reign  in  them ;  they  do  not  obey 
it  in  the  lusts  thereof.  There  is  no  one  sin 
in  which  they  knowingly  live.  They  hate 
every  false  way;  and  esteem  all  his  com- 
mandments concerning  all  things  to  be  right 
He  that  has  "  true  holiness"  cannot  be  satisfied 
without  perfect  holiness.  He  therefore  prays 
to  be  sanctified  throughout  body,  soul,  and 
spirit :  and  whatever  falls  short  of  this  is  mat- 
ter of  grief  and  humiliation  to  him. 

Of  their  sincerity :  "  they  shall  not  speak 
lies,  neither  shall  a  deceitful  tongue  be  found 
in  their  mouth."  A  part  is  put  for  the  whole  ; 
and  the  quality  of  their  speech  is  designed  to 
express  the  inward  temper  of  their  minds. 
They  shall  be  Israelites  indeed,  in  whom 
there  is  no  guile.  Every  thing  is  lies  with 
God  that  does  not  accord  with  the  state  of  the 
heart ;  and  only  an  upright  spirit  can  main- 
tain a  deceitless  tongue.  The  fruit  partakes 
of  the  nature  of  the  tree.  What  is  in  the  well 
will  be  in  the  bucket :  what  is  in  the  ware- 
house will  be  in  the  shop.  "  A  good  man  out 
of  the  good  treasure  of  his  heart  bringeth 
forth  good  things ;  for  out  of  the  abundance 
of  the  heart  the  mouth  speaketh."  Infirmity 
is  not  hypocrisy.  They  are  not  mere  pre- 
tenders. They  do  not  draw  on  a  fine  white 
glove  over  a  filthy  leprous  hand.  They  are 
not  like  a  painted  sepulchre,  fair  without,  and 
rottenness  within.  They  are  not  mere  actore 
on  a  stage ;  but  are  really  what  they  appear 
to  be.  Their  integrity  is  peculiarly  known 
by  this — there  is  nothina  of  which  they  are 
more  afraid  than  self-deception.  They  there- 
fore come  to  the  light  They  examine  them- 
selves by  the  rule  of  the  word.  They  implore 
the  inspection  of  God  himself:  "  Search  me, 
O  God,  and  know  my  heart:  try  me,  and 
know  my  thoughts :  and  see  if  there  be  any 


wicked  way  in  me,  and  lead  me  in  the  way 
everlasting." 

Of  their  privileges :  "  they  shall  feea  and 
lie  down,  and  none  shall  make  them  afraid. 
Thus  their  blessedness  is  expressed  pastorally 
and  includes  three  things.     First    pasture ; 
they  shall  "feed."     As  his  sheep  are  men, 
their  food  must  be  something  intellectual  a;id 
spiritual ;  and  as  they  are  new  creatures,  it 
must  be  something  congenial  with  their  new 
appetities.     And  we  read  of  the  provision  of 
God's  house,  and  of  his  people  being  satisfied 
with  his  goodness.  The  ordinances  of  religion 
are  the  places  in  which  they  are  fed,  but  they 
are    not  the    food    itself.     What  says  the 
Saviour ?     "I  am  the  bread  of  life."     " He 
that  eateth  me  even  he  shall  live  by  me." 
Secondly,  repose ;  and  shall  "  lie  down."    In 
an  eastern  climate,  and  in  a  warm  day,  how 
desirable  would  the  refreshment  of  rest  be? 
and  therefore  the  Church  says,  Tell  me,  not 
only  where  thou  feedest,  but  "  where  thou 
'  makest  thy  flock  to  rest  at  noon?"     And  this 
David  enjoyed  and  acknowledged ;   he  not 
i  only  feedeth  me  beside  the  still  waters,  but 
'■  he  "  maketh  me  to  lie  down  in  green  pas- 
i  tures."     I  caunot  explain  this  to  you,  if  your 
own  experience  does  not.    I  cannot  enable 
|  you  to  comprehend  what  that  peace  with  God 
i  is  which  they  feel  who  are  justified  by  faith  ; 
|  what  that  contentment  is  that  springs  from 
communion  with  an  infinite  good ;  what  thai 
'.  dwelling  at  ease  is  which  the  soul  realize* 
that  casts  its  burden  upon  the  Lord,  and  is 
careful  for  nothing.     Thirdly,  security :  and 
',  "  none  shall  make  them  afraid."     Sheep  are 
j  the  most  timid  of  all   animals ;   even'  ap- 
j  pearance  and  movement  alarms  them.     And 
this  is  too  much  the  case  with  those  they  re- 
present.    But  things  are  spoken  of  in  the 
Scripture  according  to  their  proper  tendency 
and  effect     The  righteous  are  bold  as  a  lion 
— that  is,  they  ought  to  be  so;  their  duty  re- 
quires it :  their  principles  justify  it.    Nothing 
should  make  them  afraid;   because  nothing 
shall,  nothing  can  injure  them.  God  has  amply 
provided  for  their  confidence  ;  and  when  they 
can  apprehend  it  by  faith,  they  can  be  in  quiet 
from  the  fear  of  evil:  they  can  "dwell  safely 
in  the  wilderness,  and  sleep  in  the  woods. 
Happy  art  thou,  O  Israel !  who  is  like  unto 
thee,   O  people  saved   of  the  Lord  '    Visit 
me,  O  Lord,  with  thy  salvation ;  ami  let  me 
glory  with  thine  inheritance. 


JULY  16. 
"  Which  hope  we  have  as  an  anchor  of  the  tout, 
both  sure  and  stedfast" — Heb.  vi  19 
Among  the  advantages  by  which  a  Chris 
tian  is  distinguished,  he  is  peculiarly  churae 
terized  by  the  possession  of  hope.  This  hope 
is  called  "  a  good  hope  through  grace :"  and 
the  goodness  of  it  is  to  be  seen  in  its  utilitf 
and  certainty. 


234 


JULY  16. 


Tht  useful  less  of  it  is  here  expressed  by  a 
metaphor.  W3  have  this  hope,  as  "  an  anchor 
of  the  soul."  It  will  be  easy  to  show  the 
simple  force  of  the  comparison.  The  ship  is 
anchored  even  in  the  harbour  or  port  to  keep 
it  from  being  driven  while  lading  or  unlading : 
and  to  this  we  liken  the  use  of  hope  in  the 
common  concerns  and  engagements  of  the 
Christian  life :  without  it  we  could  not  be 
fixed  trusting  in  the  Lord,  but  should  be  all 
luctuation  and  unsteadiness ;  and  instability 
is  incompatible  with  excellency — "  Unstable 
as  water,  thou  shalt  not  excel."  But  the 
main  use  of  the  anchor  is  to  hold  the  vessel 
in  rough  and  tempestuous  weather,  when  the 
mariner  is  unable  to  steer  without  danger  of 
running  on  rocks  or  quicksands.  This  world 
which  we  have  to  cross  is  a  sea;  and  we  shall 
be  piteously  mistaken  if  we  reckon  upon 
nothing  but  calms  or  breezes.  Does  the  word 
of  God  encourage  such  an  expectation  ?  Does 
it  not  forbid  us  to  consider  storms  as  strange 
things'?  In  all  ages  have  not  the  afflictions 
of  the  righteous  been  many  ?  And  what  is 
to  secure  them  in  persecutions,  losses,  trou- 
bles personal  and  relative,  conflicts  without 
and  fears  within  ? 

"Amidst  temptations  sharp  and  long, 
My  soul  to  this  dear  refuge  flies  ; 
Hope  is  my  anchor  firm  and  strong, 
When  tempests  roar,  and  billows  rise." 

He  that  walketh  in  darkness  and  hath  no 
light  is  to  "  trust  in  the  Lord,  and  to  stay  upon 
his  God."  This  David  recommended  to  others : 
"  Iiet  Israel  hope  in  the  Lord."  This  he  en- 
joined upon  his  own  soul:  "Hope  thou  in 
God."  This  he  approved  from  his  own  expe- 
rience, for  he  had  found  it  available :  "  I  had 
fainted  unless  I  had  believed  to  see  the  good- 
ness of  the  Lord  in  the  land  of  the  living." 

We  also  read  of  the  "  patience  of  hope," 
because  hope  is  necessary  to  cheer  ana  sustain 
it  In  nature  there  are  wintery  months  be- 
tween the  sowing  and  the  reaping.  And  in 
the  Christian  there  is  the  prayer  of  faith,  the 
work  of  faith,  the  fi<jht  of  faith,  the  life  of 
faith,  the  walk  of  faith,  before  he  receives 
"the  end  of  his  faith,  the  salvation  of  his 
soul."  Though  all  the  promises  of  God  are 
faithful,  many  of  them  are  not  immediately 
fulfilled.  Here  then  patience  is  necessary, 
and  sometimes  "  long  patience."  But  we  are 
naturally  full  of  impatience ;  and  therefore  we 
should  be  in  danger  of  giving  up  the  case  as 
lost,  and  saying,  with  the  unbelieving  noble- 
man, "  What  should  I  wait  for  the  Lord  any 
longer?"  Did  not  this  hope  whisper,  "Wait 
on  the  Lord,  be  of  good  courage,  and  he  shall 
strengthen  thine  heart?"  Wait  I  say  on  the 
Lord.  Though  he  delays,  he  cannot  refuse. 
The  delay  also  is  founded  in  kindness  and  in 
wisdom.  The  Lord  is  a  God  of  judgment ; 
and  blessed  are  all  they  that  wait  on  him.  All 
will  be  well — all  is  well — "  All  the  ways  of 
the  Lord  are  mercy  tnd  truth." 


But,  says  Cowper — 

"  Dangers  of  every  shape  and  name 
Attend  the  followers  of  the  Lamb, 
Who  leave  the  world's  deceitful  6hore 
And  leave  it  to  return  no  more." 

Many  of  them  therefore  do  not  regard  surfer- 
ing  only — There  are  the  perils  of  indulgence, 
of  ease,  of  agreeable  connexions,  of  success 
in  business,  of  wealth,  of  fame :  and  we  know 
who  hath  said,  "the  prosperity  of  fools  shall 
destroy  them."  Here  again  "  we  are  saved 
by  hope."  What  is  the  smile  of  a  man  to  the 
honour  that  cometh  from  God  only  ?  What  ia 
earth  to  a  better  country,  "  even  a  heavenly  ?" 
How  came  Moses  to  refuse  to  be  called  the 
son  of  Pharaoh's  daughter  ?  "  He  had  respect 
unto  the  recompense  of  the  reward."  How 
came  Abraham  to  "  sojourn  in  the  land  of 
promise  as  in  a  strange  country,  dwelling  in 
tabernacles  with  Isaac  and  Jacob,  the  heirs 
with  him  of  the  same  promise?"  "He  looked 
for  a  city  which  had  foundations,  whose  builder 
and  maker  is  God."  Thus  the  Hebrews  took 
joyfully  the  spoiling  of  their  goods,  knowing 
in  themselves  that  they  had  a  better  and  an 
enduring  substance.  Thus  it  is  that  we  are 
preserved  from  the  power  of  worldly  tempta- 
tions. Narrow  and  barren  commons  may 
urge  the  sheep  to  wander ;  but  it  is  otherwise 
with  the  green  pastures  and  still  waters.  Fill 
a  Christian  with  all  joy  and  peace  in  believ- 
ing, and  he  has  no  room  to  "  covet  after  evil 
things" — His  exposure  is  when  "the  consola- 
tions of  God  are  small  with  him." 

But  this  hope,  as  an  anchor  of  the  soul,  is 
"  sure  and  stedfast :"  and  as  to  certainty,  the 
truth  far  exceeds  the  figure.  In  other  cases 
the  anchor  does  not  always  save  the  ship,  but 
the  ship  is  driven  from  its  holdings  and  dashed 
to  pieces.  But  this  hope  always  secures  the 
Christian ;  there  never  was  an  instance  in 
which  it  was  known  to  fail.  This  is  an  in- 
comparable recommendation.  Nothing  is  so 
wretched  as  the  disappointment  of  hope.  And 
yet  what  is  more  common  than  the  wreck  of 
human  expectation,  with  regard  to  all  earthly 
things  ?  But  nothing  can  equal  the  disappoint- 
ment of  that  hope  which  regards  the  soul  and 
eternity !  How  dreadful  for  a  man  to  live  in 
expectation  of  all  that  God  has  promised,  and 
come  short  at  last :  to  go  with  confidence  to 
the  very  door,  and  knock,  Lord,  Lord,  open  to 
us ;  and  then  hear  from  within,  I  never  knew 
you — Depart !  Yet  such  will  be  the  issue  of 
every  religious  hope  but  this.  It  is  this,  and 
this  alone,  that  "  maketh  not  ashamed ;"  and 
is  as  "  sure  and  stedfast"  as  God  himself  can 
make  it. 

And  therefore  the  thing  is,  whether  we 
can  say  "  which  hope  we  have."  It  is  not  only 
desirable,  but  possible  to  know  this.  Only,  in 
deciding,  there  is  nothing  concerning  which 
we  should  be  more  careful.  What  reason  can 
we  show  for  having  this  hope  in  us?  Have 
we  any  better  evidence  than  "a  form  of 


JULY  17. 


235 


knowledge,"  or  "  a  form  of  go(.uiw.ss,"  while 
we  "  deny  the  power  thereof."  How  is  this 
hope  founded  1  Is  the  Lord  our  righteousness 
and  strength  its  only  basis  1  How  does  it  ope- 
rate 1  For  a  dead  hope  is  no  better  than  a  dead 
faith.  The  hope  of  Christians  is  a  living  and 
a  lively  hope :  it  will  induce  us  to  value  ;  to 
seek  after ;  and  long  to  enjoy  and  resemble 
the  glorious  object  of  it  "  He  that  hath 
this  hope  in  him  purifieth  himself  even  as  he 
is  pure." 


JULY  17. 

*  And  when  they  had  gone  through  the  isle  unto 
Papkos,  they  found  a  certain  sorcerer,  a  false 
prophet,  a  Jew,  whose  name  was  Bar-jesus: 
which  was  with  the  deputy  of  the  country,  Ser- 
gius  Paulus,  a  prudent  man ;  who  called  for 
Barnabas  and  Saul,  and  desired  to  hear  the 
word  of  God.  But  Elymas  the  sorcerer  (for  so 
is  his  name  by  interpretation)  withstood  them, 
seeking  to  turn  away  the  deputy  from  the  faith. 
Then  Saul,  {who  also  is  called  Paul,)  filled 
with  the  Holy  Ghost,  set  his  eyes  on  him,  and 
said,  O  full  of  all  subtilty  and  all  mischief, 
thou  child  of  the  devil,  thou  enemy  of  all  right- 
eousness, wilt  thou  not  cease  to  pervert  the  right 
ways  of  the  Lord  ?  And  now,  behold,  the  hand 
of  the  Lord  is  upon  thee,  and  thou  shalt  be 
blind,  not  seeing  the  sun  for  a  season.  And 
immediately  there  fell  on  him  a  mist  and  a 
darkness ;  and  he  went  about  seeking  some  io 
lead  him  by  the  hand.  Then  the  deputy,  when 
he  saw  wliat  was  done,  believed,  being  aston- 
ished at  the  doctrine  of  the  Lord." — Acts  xiii. 
6—12. 

When  in  their  ministerial  tour  from  Antioch 
Paul  and  Barnabas  reached  Paphos,  they  not 
only  found  there  the  celebrated  temple  of 
Venus,  with  all  the  sensualities  attached  to 
it ;  but  had  to  encounter  another  and  a  pecu- 
liar adversary.  There  is  no  going  on  in  the 
cause  of  God  without  opposition — for 

'  Satan  rages  at  his  loss, 
And  hates  the  doctrine  of  the  cross." 

And  he  never  succeeds  better  than  when  he 
throws  himself  into  worldly  professors  and 
false  teachers ;  and  employs  fraud  rather  than 
force,  and  address  rather  than  open  persecu- 
tion. When  therefore  Sergius  Paulus,  a  pru- 
dent man,  called  for  the  Apostles,  being  de- 
sirous of  hearing  the  word  of  God  ;  Elymas 
the  sorcerer  withstood  them,  and  sought  to 
turn  away  the  deputy  from  the  faith,  that  is, 
from  the  hearing  of  it.  A  willingness  to  hear 
is  often  a  token  for  good,  even  if  for  the  time 
it  does  not  arise  from  the  best  motive.  It 
brings  people  to  the  pool  where  they  are  in 
readiness  for  the  troubling  of  the  water. 
They  are  in  the  way  of  the  means;  and  faith 
cometh  by  hearing.  We  should  therefore  en- 
deavour to  brinp;  people  under  the  sound  of 
.he  Gospel.  We  may  learn  our  duty  from 
the  enemy  of  our  souls.  He  does  all  in  his 
power  to  keep  people  from  hearing,  especially 


the  great  And  with  them  he  is  often  suc- 
cessful. They  think  it  is  proper  for  others, 
but  excuse  themselves,  not  considering  thai 
none  need  it  so  much  because  of  their  dangers, 
and  because  of  the  influence  of  their  ex- 
ample. 

— But  what  did  Paul  1  Observe,  First,  his 
reproof.  "  Full  of  the  Holy  Ghost,  he  set  his 
eyes  on  him,  and  said,  O  full  of  all'  subtilty 
and  all  mischief,  thou  child  of  the  devil,  thou 
enemy  of  all  righteousness,  wilt  thou  not 
cease  to  pervert  the  right  ways  of  the  Lord  1" 
We  are  not  fond  of  hard  names  and  harsh 
language;  and  there  is  nothing  we  should 
more  guard  against  than  mingling  our  pas- 
sions in  the  cause  of  truth :  "  for  the  wrath 
of  man  worketh  not  the  righteousness  of  God." 
The  same  actions  require  not  only  the  same 
circumstances,  but  the  same  warrant  When 
therefore  the  Samaritans  would  not  receive 
our  Saviour  when  he  was  going  up  to  Jerusa- 
lem, and  James  and  John  seeing  this  said, 
"  Lord,  wilt  thou  that  we  command  fire  to 
come  down  from  heaven,  and  consume  them, 
even  asEliasdid?"  he  turned,  and  rebuked 
them,  and  said,  "  Ye  know  not  what  manner 
of  spirit  ye  are  of.  For  the  Son  of  man  is 
not  come  to  destroy  men's  lives,  but  to  save 
them."  Paul  not  only  knew  the  depravity  of 
this  wretch,  how  he  misrepresented  their  doc- 
trine, and  calumniated  their  designs ;  but  he 
was  "  filled"  with  the  Spirit  as  "  a  spirit  of 
judgment  and  of  burning;"  he  spoke  in  the 
name  of  the  Lord,  and  as  a  prophet,  whose 
appeal  was  sanctioned  by  the  event.  Observe, 
secondly,  his  denunciation.  "  And  now,  he- 
hold,  the  hand  of  the  Lord  is  upon  thee,  and 
thou  shalt  be  blind,  not  seeing  the  sun  for  a 
season.  And  immediately  there  fell  on  him  a 
mist  and  a  darkness ;  and  he  went  about  seek- 
ing some  to  lead  him  by  the  hand."  The  doom 
had  five  characters.  It  corresponded  with  the 
crime — Here  was  blindness  for  blindness ;  ju- 
dicial blindness  for  criminal  blindness.  It  was 
suddenly  inflicted — "Immediately  there  fell 
on  him  a  mist  and  a  darkness."  It  was  com- 
paratively mild — It  was  only  the  loss  of 
sight:  but  Ananias  and  Sapphira  were  struck 
dead.  It  was  temporary — He  was  not  to  "  see 
the  sun  for  a  season."  It  was  useful — Like 
other  judgments  at  the  beginning  of  the  Gos- 
pel, it  was  to  guard  Christianity  from  abuse, 
and  to  awaken  attention,  that  others  might 
hear  and  fear,  and  turn  unto  the  Lord.  And 
as  this  was  the  design,  so  this  was  the  effect 
of  it— 

— And  we  see  that  the  word  of  the  Lord 
is  not  bound.  Men  may  show  their  malignity 
to  it,  but  they  cannot  hinder  its  spread  or  its 
efficacy.  Yea,  their  oppositions  will  be  more 
than  harmless,  and  turn  out  rather  unto  the 
furtherance  of  the  Gospel.  Thus  we  here  find 
the  wrath  of  man  praising  God,  by  giving  rise 
to  a  miracle  which  produced  a  growing  eflect 
on  the  mind  of  Sergius  Paulus.     Whxt 


2V> 


JULY  18. 


th'.s  effect  7  "  Then  the  deputy,  when  he  saw 
what  was  done,  believed,  being  astonished  at 
the  doctrine  of  the  Lord." 

First,  "  he  believed."  We  know  that  there 
is  a  faith  which  is  not  saving  and  influential. 
It  is  the  effect  not  of  principle,  but  impression ; 
evidence  for  the  time  overpowering  doubt, 
out  leaving  the  heart  unchanged.  James 
speaks  much  of  this  belief!  And  our  Saviour 
often  met  with  it.  Thus  "  when  he  was  in 
Jerusalem  at  the  Passover,  in  the  feast  day, 
many  believed  in  his  name,  when  they  saw 
the  miracles  which  he  did.  But  Jeeus  did  not 
commit  himself  unto  them,  because  he  knew 
all  men,  and  needed  not  that  any  should  tes- 
tify of  man  :  for  he  knew  what  was  in  man." 
How  many  are  there  now  living  who  admit 
every  truth  their  ministers  teach  into  their 
judgments ;  but  there  they  lie  like  bodies  in 
coffins,  dead  being  alone.  We  hope,  how- 
ever, this  was  not  the  case  here;  but  that 
the  deputy  believed  to  the  saving  of  the 
soul  ;  not  only  assenting,  but  acquiescing, 
trusting  in  the  Lord  Jesus,  and  becoming  his 
follower. 

Secondly,  he  was  also  "  astonished  at  the 
doctrine  of  the  Lord."  Every  thing  was 
adapted  to  produce  this  feeling  in  him.  The 
doctrine  was  perfectly  novel.  We  who  are 
familiar  with  it  from  our  youth  up,  cannot 
well  imagine  how  it  must  strike  the  mind  of 
tnose  to  whom  it  is  introduced  for  the  first 
time !  They  may  well  be  said  to  be  called  out 
of  darkness  into  marvellous  light.  Yet  there 
is  a  degree  of  this  in  every  converted  soul. 
Experience  is  very  different  from  theory:  and 
when  we  are  taught  of  God  we  have  other 
views  of  those  very  things  of  which  we  have 
read  and  heard  before.  The  nature  of  it 
surprised  him.  It  contained  the  deep  things 
of  God.  Great  is  the  mystery  of  godliness — 
God  manifest  in  the  flesh — One  dying  for  all 
— He  who  knew  no  sin,  made  sin  for  us,  that 
we  might  be  made  the  righteousness  of  God 
in  him — Christ  dwelling  in  our  hearts  by 
faith  !  How  mysterious  the  scheme !  And  yet 
as  pure  as  it  is  deep,  requiring  us  to  cleanse 
ourselves  from  all  filthiness  of  flesh  and 
spirit,  and  to  avoid  the  very  appearance  of 
evil.  The  efficiency  also  would  strike  him. 
He  now  viewed  the  Apostles  as  the  oracles 
of  God,  and  considered  what  they  said  as  his 
word — and  so  it  was — and  he  saw  it  was.  For 
no  sooner  had  Paul  spoken  than  it  was  super- 
naturally  accomplished.  And  this  could  be 
justly  extended  to  every  thing  else  :  for  "  the 
word  of  God  is  quick  and  powerful."  How 
much  more  of  this  can  we  see  than  he  saw  ! 
Since  then  how  mightily  has  it  grown  and 
prevailed !  How  has  it  banished  idolatry — 
tamed  the  savageness  of  the  multitude — com- 
forted the  desponding — changed  the  disposi- 
tion of  the  ungodly — and  enabled  those  who 
have  every  thing  to  enslave  them  to  earth, 


to  live  with  their  conversation  in  heav*n 
What  other  doctrine  has  ever  been  so  >  '( ': 
rified  7" 

And  this  is  the  word  which  by  the  Gosne 
is  preached  unto  us.  Many  despise  it  ana 
turn  from  it.  How  do  we  regard  it  7  Do  we 
believe  it?  And  does  our  life  vouch  for  our 
faith  7  Can  we  say  with  David,  "  Thy  testi- 
monies are  wonderful,  therefore  thy  servant 
loveth  them."  Some  would  consider  a  re- 
gard that  rose  to  admiration  and  astonishment 
as  weakness  of  mind.  But  it  is  more  than 
justified  by  prophets,  by  angels,  by  God  him- 
self, who  has  magnified  his  word  above  all  his 
name.  How  little  and  mean  are  other  things 
at  which  we  wonder !  Here  is  enough  to  fix, 
and  fill,  and  employ  the  mind  for  ever !  But 
let  us  not  be  found  in  the  number  of  those 
who  "  wonder  and  perish."  Let  us  pray  that 
the  Holy  Spirit  may  lead  us  into  all  truth, 
that  we  may  know  the  excellency  of  it  from 
its  influence  in  ourselves,  and  recommend- 
ing it  to  others,  be  able  to  say  with  John, 
"That  which  we  have  seen  and  heard  de- 
clare we  unto  you,  that  ye  also  may  have 
fellowship  with  us :  and  truly  our  fellowship 
is  with  the  Father,  and  with  his  Son  Jesus 
Christ." 


JULY  18. 

"  And  some  days  after  Paul  said  unto  Barnabas 
Let  us  go  again  and  visit  our  brethren  in 
every  city  where  we  have  preached  the  word  of 
the  Lord,  and  see  how  they  do." — Acts  xv.  36. 

Nothing  can  be  more  pleasing  to  a  Chris- 
tian than  to  study  the  life  of  our  Saviour ;  to 
follow  him  from  place  to  place ;  to  hear  him 
preaching  the  Gospel  of  the  kingdom  ;  to  see 
him  feeding  the  hungry,  opening  the  eyes  of 
the  blind,  raising  the  dead,  and  going  about 
doing  good.  We  may  feel  a  considerable  de- 
gree of  the  same  pleasure  in  reading  the  acts 
of  the  Apostles.  The  Apostles  in  the  Church 
of  God  were  next  to  him  in  order  of  time, 
and  next  to  him  in  dignity,  and  next  to  him 
in  supernatural  endowments,  suffering,  and 
usefulness.  But  in  all  things  he  must  have 
the  pre-eminence.  He  is  fairer  than  the 
children  of  men.  In  following  him  we  find 
nothing  to  scandalize  or  to  distress.  No  cen- 
sure ever  attaches  to  his  temper  or  conduct; 
he  is  always  in  character  with  himself  as  the 
Holy  One  of  God  ;  and  we  exclaim  with  the 
multitude,  "He  hath  done  all  things  well." 
But  it  is  otherwise  when  we  follow  men,  good 
men,  great  men,  inspired  men — "the  best  oi 
men  are  but  men  at  the  best." 

An  instance  of  which  comes  before  us  this 
evening  in  the  dispute  between  Paul  and 
Barnabas.  It  will  yield  us  several  instructive 
meditations. 

We  begin  with  Paul  s  proposal  to  Barnabas 


JULY  18. 


237 


— *•  Let  us  go  again  and  visit  our  brethren  in 
every  city  where  we  have  preached  the  word 
of  the  Lord,  and  see  how  they  do."  The 
manner  in  which  he  speaks  of  the  persons  re- 
garded is  observable:  he  calls  them  "our 
brethren."  Our  Lord  h#d  said  to  his  disci- 
ples, Call  no  man  master,  and  be  not  ye  called 
masters,  for  one  is  your  master,  even  Christ, 
and  all  ye  are  brethren.  And  they  strictly 
adhered  to  the  command.  Paul  does  not  avail 
himself  of  his  office,  talents,  or  success,  to 
lord  it  over  God's  heritage.  He  exercised  no 
dominion  over  their  faith,  but  was  a  helper 
of  their  joy.  The  fraternal  relation  results 
from  our  very  nature  ;  for  God  has  made  of 
one  blood  all  the  nations  of  men,  and  they 
are  all  derived  from  one  father,  the  first  man, 
Adam — so  that  wherever  I  see  a  human  be- 
ing I  see  a  brother.  But  the  Apostle  here  re- 
fers to  the  subjects  of  divine  grace.  They  are 
new  creatures;  they  are  born  again ;  but  they 
are  born  of  the  same  Spirit,  they  are  redeem- 
ed by  the  same  blood,  justified  by  the  same 
righteousness,  heirs  of  the  same  glory :  and 
while  partaking  of  "  the  common  salvation," 
a  communion  subsists  between  them,  unaf- 
fected by  any  difference  of  opinion,  or  dis- 
tinction of  circumstances. 

These  were  universally  esteemed  by  Paul ; 
and  he  could  say,  "  Grace  be  with  all  them 
that  love  our  Lord  Jesus  Christ  in  sincerity." 
But  the  persons  he  now  wished  to  see  were 
known  to  him  and  Barnabas.  They  had  been 
blessed  under  their  former  ministry;  for  they 
had  preached  to  them  the  word  of  the  Lord 
before.  It  is  natural  for  those  who  are  spirit- 
ual fathers  to  feel  a  peculiar  affection  for  they- 
own  offspring.  If  we  have  planted  a  tree,  we 
feel  interested  in  its  life  and  growth.  What 
wonder  then  that  Paul  should  wish  to  water 
what  they  had  planted  ;  or  that  having  sown 
the  seed,  he  wished  to  see  the  blade,  the  ear, 
and  full  corn  in  the  ear.  And  the  state  of 
things  required  their  inspection.  The  first 
Churches  were  exposed  to  a  thousand  dis- 
couragements and  dangers.  How  soon  were 
the  Galatians  "bewitched"  from  the  truth, 
and  lost  the  blessedness  they  had  spoken  of! 
There  were  deceitful  workers  at  Corinth,  and 
one  wretch,  as  specious  as  he  was  injurious, 
who  transformed  himself  into  an  angel  of 
light  At  Ephesus,  from  among  themselves 
arose  men,  speaking  perverse  things,  and 
drawing  away  disciples  after  them.  Wher- 
ever the  good  seed  was  sown,  the  enemy  was 
eure  to  sow  tares.  It  was  natural  therefore 
that  Paul  should  be  concerned  to  visit  "  every 
city"  where  they  had  laboured,  to  know  their 
estate,  to  refute  any  error  in  doctrine,  to  op- 
pose any  corruption  in  practice,  to  warn  the 
unruly,  to  comfort  the  feeble-minded,  to  up- 
ioid  the  weak ;  and  to  help  them  much  who 
nad  believed  through  grace — How  well  could 
ae  say,  "  That  which  cometh  upon  me  daily, 


the  care  of  all  the  Churches.  Who  is  weak, 
and  I  am  not  weak  1  who  is  offended,  and  1 
burn  not]" 

See  the  zeal  of  this  man  of  God — "  Let  us 
go  again  and  visit  our  brethren  in  every  city 
where  we  have  preached  thi  word  of  the 
Lord,  and  see  how  they  do" — He  was  never 
weary  in  well-doing.  He  made  the  end  of 
one  good  work  the  beginning  of  another ;  and 
considered  nothing  done  while  any  thing  re 
mained  to  be  done.  What  he  said  of  himself 
as  a  Christian  applied  equally  to  his  character 
as  a  preacher  and  an  apostle :  "  I  count  not 
myself  to  have  apprehended :  but  this  one 
thing  I  do,  forgetting  those  things  which  are 
behind,  and  reaching  forth  unto  those  things 
which  are  before,  I  press  toward  the  mark  for 
the  prize  of  the  high  calling  of  God  in  Christ 
Jesus."  To  those  who  were  ignorant  of  the 
principle  that  actuated  him  in  these  "  labours 
more  abundant,  and  deaths  oft,"  he  appeared 
deranged ;  and  he  was  so,  when  judged  by 
the  wisdom  of  the  world,  which  is  foolishness 
with  God.  But,  says  he,  "  Whether  we  be 
beside  ourselves,  it  is  to  God :  or  whether  we 
be  sober,  it  is  for  your  cause.  For  the  love  of 
Christ  constraineth  us ;  because  we  thus  judge 
that  if  one  died  for  all,  then  were  all  dead  ! 
and  that  he  died  for  all,  that  they  which  live 
should  not  henceforth  live  unto  themselves 
but  unto  him  which  died  for  them,  and  rose 
again."  Hence  too  when  he  mentions  his 
losses  and  persecutions  he  adds,  "For  the 
which  cause  I  also  suffer  these  things :  never- 
theless I  am  not  ashamed  :  for  I  know  whom 
I  have  believed,  and  am  persuaded  that  he  is 
able  to  keep  that  which  I  have  committed 
unto  him  against  that  day." 

But  Paul's  zeal  was  always  according  to 
knowledge.  Like  the  healthful  heat  of  the 
body,  it  made  him  glow,  but  did  not  like  a  fe- 
ver burn  up  his  brain.  No  person  of  so  much 
natural  sanguineness  of  temper,  and  so  much 
spiritual  fervour,  ever  had  so  much  prudence, 
or  was  so  authorized  from  his  own  example 
to  say  to  others,  "  Be  ye  not  unwise,  but  un- 
derstanding what  the  fear  of  the  Lord  is" — 
Hence  his  wish  here  not  to  go  alonp,  but  to 
take  Barnabas  with  him  as  before.  He  knew 
that  two  were  better  than  one.  If  one  fell, 
the  other  would  lift  him  up  again.  If  one  was 
tempted,  the  other  could  warn  him.  If  one 
was  distressed,  the  other  could  comfort  him. 
If  one  was  perplexed,  the  other  could  counsel 
him.  He  remembered  that  his  Lord  and  Mas- 
ter, in  the  mission  of  the  Seventy,  had  "  sent 
them  forth  two  by  two,  into  every  city  ana 
place  whither  he  himself  would  come."  He 
also  had  said,  "  If  two  of  you  shall  agree  on 
earth  as  touching  any  thing  that  they  shall 
ask,  it  shall  be  done  for  them  of  my  Father 
which  is  in  heaven.  For  where  two  or  three 
are  gathered  together  in  my  name,  there  am 
I  in  the  midst  of  them." 


JULY  19,  20. 


JULY  19 


"And  Barnabas  determined  to  take  with  them 
John,  whose  surname  was  Mark.  But  Paul 
thought  not  good  to  take  him  with  them,  who 
departed  from  them  from  Pamphylia,  and  went 
not  with  them  to  the  loorfc." — Acts  xv.  37,  38. 

We  have  heard  Paul's  proposal  to  Barnabas 
to  revisit  together  the  scenes  of  their  former 
travels  and  labour.  Here  we  see  the  difficulty 
that  occurred  in  the  execution  of  it.  The  oc- 
casion of  it  was  Mark,  not  Mark  the  evan- 
gelist, but  John  Mark.  He  was  the  son  of  the 
sister  of  Barnabas.  When  Barnabas  and  Paul 
carried  alms  from  Antioch  to  Jerusalem,  they 
brought  this  young  man  back  with  them :  and 
when  they  were  sent  forth  from  Antioch  to 
spread  the  Gospel,  they  also  took  him  along 
with  them.  But  when  they  came  to  Perga  in 
Pamphylia,  he  left  Paul  and  his  uncle  to  pur- 
sue their  journey,  and  returned  to  Jerusalem. 

On  the  present  occasion  Barnabas  wished 
to  take  him  again :  but  Paul  was  unwilling. 
Both  had  their  reasons.  Barnabas  hoped  he 
had  been  humbled  for  his  fault,  and  that  in 
this  second  excursion  he  would  wipe  off  the 
disgrace  of  the  first.  Besides,  he  was  his 
nephew ;  and  relative  affection  will  often 
plead  very  hard.  Paul  reflected  on  our  Lord's 
words ;  "  No  man  having  put  his  hand  to  the 
plough  and  looking  back  is  fit  for  the  king- 
dom of  God."  He  felt  a  very  different  spirit 
in  himself;  and  deemed  it  right  to  notice  a 
misconduct  which,  if  tolerated  in  a  public 
character,  might  be  injurious  by  example. 
Perhaps  both  these  good  men  erred  a  little ; 
the  one  being  too  partial,  and  the  other  too 
severe.  But  with  regard  to  the  young  man 
himself,  we  may  observe  two  things.  "First, 
though  we  know  not  the  particular  "reason  for 
his  delinquency,  whether  it  was  the  attrac- 
tion of  home,  (for  he  had  a  mother  living  in 
Jerusalem,)  or  the  dread  of  difficulties  and 
dangers  in  such  a  missionary  life;  he  had 
done  wrong  in  going  back ;  and  his  declen 
sion  not  only  affected  his  own  reputation,  but 
laid  the  ground  of  this  disagreement  and  dis- 
cord. How  much  depends  often  upon  one 
mistake  !  We  can  never  calculate  the  evils 
that  may  arise  from  it  as  to  ourselves  or 
others.  Let  us  therefore  walk  circumspectly ; 
and  ponder  the  path  of  our  feet,  that  our  go- 
ings may  be  established. 

Secondly,  the  severity  of  Paul  and  the 
kindness  of  Barnabas  were  probably  blessed 
to  him.  It  is  certain  that  he  acted  a  better 
part  afterwards  ;  for  Paul  had  subsequently  a 
good  opinion  of  him  ;  and  was  not  backward 
to  express  it  Hence  he  says  to  Timothy, 
"  Take  Mark,  and  bring  him  with  thee,  for 
he  is  profitable  to  me  for  the  ministry."  «♦  And 
Aristarchus  my  fellow-prisoner  saluteth  you, 
and  Marcus,  sister's  son  to  Barnabas,  (touch- 
fng  whom  ye  received  commandments,)  if  he 
come  unto  vou  receive  him."    Hence  we  in- 


fer— That  we  should  be  moderate  in  our  cen- 
sures. We  may  have  cause  to  blame  an  in- 
dividual ;  but  we  know  not  what  he  may  be- 
come. He  that  is  now  like  a  bruised  reed 
may  prove  like  a  cedar  in  Lebanon  ;  and  he 
that  is  now  only  as  smoking  flax  may  flame 
for  God,  and  kindle  many  others.  We  also 
learn — That  those  we  have  censured  for  their 
faults  we  should  be  forward  to  encourage  and 
recommend  upon  their  improvement.  Many, 
when  they  have  reflected  upon  a  character, 
are  delighted  to  find  their  reflections  justified. 
This  shows  a  littleness  of  mind  and  a  vile- 
ness  of  heart.  A  man  in  proportion  as  he  is 
truly  good  and  great,  will  be  glad  to  learn 
that  he  was  mistaken  in  his  moral  forebodings. 
"Charity  rejoiceth  not  in  iniquity,  but  re- 
joiceth  in  the  truth." 


JULY  20. 

"  And  the  contention  was  sharp  between  them." 
Acts  xv.  39. 

This  was  sad.  Persons  may  differ,  but 
agree  to  differ,  leaving  each  other  to  be  fully 
persuaded  in  their  own  mind.  Abraham  and 
Lot  differed :  but  "  Abraham  said  unto  Lot, 
Let  there  be  no  strife,  I  pray  thee,  between 
me  and  thee,  and  between  my  herdmen  and 
thy  herdmen ;  for  we  be  brethren."  And  the 
one  nobly  gave  up ;  and  peace  was  the  re- 
ward. But  here  neither  would  yield  ;  and 
"the  contention  was  sharp  between  them." 
Good  men  are  often  less  persuadable  and  man- 
ageable in  disputes  than  others ;  and  it  is  to 
be  accounted  for  from  their  conscientiousness, 
and  the  greater  importance  they  attach  to 
their  opinions.  In  these  cases  they  may  be, 
and  very  often  are  mistaken ;  but  while  they 
think  the  cause  of  truth,  the  advancement  of 
religion,  and  the  honour  of  God  are  involved 
in  the  side  they  take,  we  need  not  wonder 
that  they  feel  a  kind  of  martyr-firmness  as 
well  as  zeal.  None  of  our  passions  assume 
so  much  the  pretence  of  rectitude  as  our  an- 
ger :  but  when  we  are  jealous  for  the  Lord 
of  hosts,  what  fervour  and  faithfulness  should 
we  not  display !  Even  the  advocates  of  the 
religion  of  the  Lamb  of  God  have  pleaded 
with  pens  dipped  in  gall,  and  tongues  which 
seemed  set  on  fire  of  hell.  But  the  wrath  of 
man  worketh  not  the  righteousness  of  God. 
"  The  wisdom  that  is  from  above  is  first  pure, 
then  peaceable,  gentle,  and  easy  to  be  entreat- 
ed, full  of  mercy  and  good  fruits,  without  par- 
tiality, and  without  hypocrisy.  And  the  fruit 
of  righteousness  is  sown  in  peace  of  them 
that  make  peace." 

Good  men,  and  men  eminently  pious  have 
their  infirmities  and  imperfections.  Even 
Moses  spake  unadvisedly  with  his  lips.  Elias 
also  was  a  man  subject  to  like  passions  as  we 
are.  When  Paul  and  Barnabas  had  healed 
the  cripple  at  Lystra,  and  were  in  danger  oc 


JULY  21. 


230 


being  worshipped,  they  rent  their  clothes,  and 
said,  "Sirs,  why  do  ye  these  things?  We 
also  are  men  of  like  passions  with  you."  And 
had  these  intentional  idolaters  been  now  pres- 
ent, and  witnessed  this  angry  contention,  they 
would  have  had  proof  of  it;  and  have  no 
longer  said,  "  The  gods  are  come  down  in  the 
likeness  of  men."  Many  a  sacrifice  of  praise 
and  confidence  that  we  are  ready  to  offer  to  a 
fellow-creature  would  be  spoiled  by  a  little 
more  intimacy  with  them — "  He  that  increas- 
eth  knowledge  increaseth  sorrow." 

Here  we  see,  what  we  have  many  occasions 
to  remark,  the  impartiality  and  fairness  of  the 
sacred  writers.  They  give  us  no  "  faultless 
monsters ;"  but  describe  the  failings  as  well 
as  the  excellences  of  the  dearest  servants  of 
God.  They  are  never  afraid  of  the  honour 
of  religion  on  this  account ;  neither  should 
we — 

But  let  us  remember  for  what  purpose  such 
faults  are  recorded  in  the  Scriptures.  It  is 
not  to  render  us  careless  in  our  walk,  or  to 
palliate  our  miscarriages;  but  to  warn  and 
admonish  us.  I  am  not  to  say,  when  irritated 
into  asperity,  "  Why  Paul  and  Barnabas  were 
hot  and  fierce  too;"  but  to  reflect  on  the 
weakness  of  human  nature,  and  to  learn  my 
own  danger — "  If  such  men  erred,  let  me  be- 
ware." "  Hold  thou  me  up,  and  I  shall  be 
safe."  Let  him  that  thinketh  he  standeth 
take  heed  lest  he  fall.  Happy  is  the  man  that 
feareth  always. 


JULY  21. 

u  They  departed  asunder  one  from  the  other : 
and  so  Barnabas  took  Mark,  and  sailed  unto 
Cyprus ;  and  Paul  chose  Silas,  and  departed, 
being  recommended  by  the  brethren  unto  the 
grace  of  God.  And  he  went  through  Syria 
and  Cilicia,  confirming  the  churches." — Acts 
xv.  39—41. 

Nothing  could  have  been  more  unlikely  or 
painful  than  this  separation.  Barnabas  was 
of  a  most  affectionate  and  tender  disposition, 
and  was  called  "  the  son  of  consolation."  It 
was  he  that  introduced  Paul  to  the  Christians 
at  Jerusalem,  and  convinced  them  of  his  con- 
version when  they  were  all  afraid  of  him. 
They  were  peculiarly  attached  to  each  other. 
They  had  always  been  companions  in  travel- 
ing and  preaching.  How  often  had  they  taken 
sweet  counsel  together,  and  gone  to  the  house 
of  God  in  company !  How  frequently  had 
they  united  in  holy  exercises !  Like  David 
and  Jonathan,  they  were  knit  together  in  love, 
and  seemed  to  have  but  one  heart  and  one 
soul-*- Yet  they  differ,  contend  sharply,  and 
part !  Who  has  not  said  in  his  haste,  All  men 
are  liars!  What  can  equal  the  pain  that  re- 
sults from  the  disruption  of  friendship! 

Yet  the  Lord  can  make  the  wrath  of  man 
to  praise  him.  The  separation  of  Paul  and 
Barnabas  was  overruled  for  good,  and  "  turned 


out  rather  k  the  furtherance  of  the  Gospel." 
Two  missions  now  issued  forth  instead  of  one. 

For  the  breach  between  them  did  not  take 
them  oft"  from  their  work,  or  relax  their  zeal 
in  the  noble  cause  to  which  they  were 
pledged.  Only  it  is  observable,  not  only  that 
they  moved  widely  from  each  other,  but  that 
each  repaired  to  his  native  country ;  Barna- 
bas sailing  for  Cyprus,  and  Paul  travelling 
through  Syria  and  Cilicia.  Were  they,  in 
taking  these  directions,  guided  by  the  Holy 
Ghost,  or  did  they  follow  their  own  prudence 
and  inclination  1  The  latter  might  not  have 
been  inconsistent  with  the  former.  The  Spirit 
of  inspiration  often  availed  itself  of  common 
occurrences,  and  fell  in  with  the  natural 
views  and  feelings  of  the  individuals  favoured 
with  it.  Partial  affections  are  not  incompati- 
ble with  general  benevolence;  but  may  be 
the  very  means  of  aiding  it.  A  peculiar  re- 
gard for  a  land  in  which  we  were  born  and 
trained  up,  among  all  the  endearments  of  life, 
is  natural  and  unavoidable,  and  deserving  of 
encouragement:  and  it  is  certain  that  we 
cannot  show  our  love  to  it  in  any  way  so  no- 
bly and  importantly,  as  by  endeavouring  to 
promote  the  spread  and  success  of  the  Gospel 
in  it. 

The  manner  in  which  they  were  dismissed 
to  their  new  scenes  of  labour,  reminds  us  of 
the  practice  and  principles  of  the  first  Chris- 
tians. They  were  men  of  prayer.  They 
knew  that  our  sufficiency  for  every  trial  and 
for  every  work  was  of  God ;  yea,  that  even 
an  Apostle  could  only  be  strong  in  the  Lord 
and  in  the  power  of  his  might — and  there- 
fore "  the  brethren  recommended  them  unto 
the  grace  of  God." 

But  because  this  is  spoken  of  Paul  and 
Silas  at  their  departure,  and  not  also  of  Bar- 
nabas and  John,  some  have  inferred  that  the 
church  of  Antioch  sided  with  Paul,  thinking 
him  in  the  right  in  this  dispute,  and  blaming 
Barnabas  for  opposing  him.  But  we  are  per- 
suaded the  sacred  historian  intended  no  such 
inference.  Luke  mentions  only  the  dismis- 
sion and  recommendation  of  Paul,  because  it 
was  his  history  he  was  engaged  to  write. 
But  we  have  every  reason  to  believe  that  they 
did  the  same  for  Barnabas  when  he  left  them, 
as  they  did  for  Paul.  They  would  know  that 
in  every  difference  there  is  mutual,  though 
there  may  not  be  equal  blame.  They  would 
be  alive  to  the  excellences  of  both  these  men 
of  God :  they  would  be  tender  towards  both ; 
they  would  pray  for  both.  They  had  perhaps 
endeavoured  to  be  mediators,  but  they  took 
care  not  to  be  partisans.  There  are  cases  in 
which  neutrality  is  a  virtue;  and  a  man's 
greatest  wisdom  and  excellency  is  to  do  no- 
thing. And  it  is  a  very  unreasonable  thing 
when  persons  disagree,  to  think  that  others 
must  be  drawn  into  their  quarrel ;  instead  of 
retaining  a  regard  for  both,  as  far  as  each  ap- 
pears estimable.     Let  this  remark  be  applied 


240 


JULY  22. 


not  only  to  religious  dissensions,  but  to  quar- 
rels among  neighbours.  Let  us  remember  the 
words  of  the  wise  man,  "  He  that  passing  by, 
mcddleth  with  strife  not  belonging  to  him,  is 
like  a  man  that  taketh  a  dog  by  the  ears" — 
He  will  soon  grow. weary  of  holding  him 
back,  and  if  he  lets  him  go,  he  will  be  snap- 
ped at 

— Did  Paul  and  Barnabas  part  at  Antioch 
to  meet  no  more  ?  We  are  not  able  to  deter- 
mine this.  It  appears,  however,  that  if  they 
did  not  meet  again,  they  were  reconciled ;  for 
some  years  after  Paul  thus  speaks  of  him ; 
"or  I  only  and  Barnabas,  have  not  we  power 
to  forbear  working?"  Yea,  we  are  persuaded 
they  were  reconciled  before  they  parted.  An- 
ger may  enter  the  mind  of  a  wise  man,  but  it 
"  resteth  only  in  the  bosom  of  fools."  Paul, 
who  said  to  others,  "  Let  not  the  sun  go  down 
upon  your  wrath,"  would  not  separate  from 
Barnabas,  perhaps  for  ever  as  to  this  life, 
without  expressions  of  renewed  attachment. 
And  who,  that  ever  tasted  the  pleasures  of 
reconciliation,  but  wondered  that  he  ever 
lived  a  day  or  an  hour  in  the  gall  of  bitter- 
ness and  resentment1? — Wherefore  let  us  as 
much  as  possible  live  peaceably  with  all  men. 
And  if,  as  offences  will  come,  a  breach  at  any 
time  is  made,  let  us  hasten  to  heal  it,  remem- 
bering that  he  who  soonest  yields  is  the  con- 
queror, and  that  it  is  the  glory  of  a  man  to 
pass  by  a  transgression.  "  Let  all  bitterness, 
and  wrath,  and  anger,  and  clamour,  and  evil- 
speaking,  be  put  away  from  you,  with  all 
malice :  and  be  ye  kind  to  one  another,  ten- 
der-hearted, forgiving  one  another,  even  as 
God  for  Christ's  sake  hath  forgiven  you." 


JLLY  22. 

"Sanctify  them  through  thy  truth." 
John  xvii.  17. 

/  As  the  Saviour  intercedes  for  this  sanctifi- 
cation,  it  shows  us  the  importance  of  it.  As 
he  asks  it  for  his  own  disciples,  who  were  al- 
ready ^called  by  his  grace,  and  had  continued 
in  his  word,  we  learn. that  it  is  a  progressive 
work,  and  that  we  should  not  be  satisfied  with 
any  present  advancements  we  have  made  in 
it.  Hence  the  admonition  of  the  Apostle  : 
"  Let  us  cleanse  ourselves  from  all  filthiness 
of  flesh  and  spirit,  perfecting  holiness  in  the 
fear  of  God."  God  is  the  source  and  author 
of  this  sanctification ;  and  therefore  his  agen- 
cy is  implored.  But  we  are  here  reminded 
of  the  instrumentality  he  employs :  "  Sanc- 
tify them  through  thy  truth."  There  is  an 
emphasis  in  the  appropriation — thy  truth :  for 
it  is  not  every  kind  of  truth  that  sanctifies; 
but  the  truth  of  God ;  "  the  truth  as  it  is  in 
Jesus."  This  is  the  means  of  our  conversion, 
and  therefore  it  is  said,  "Of  his  own  will 
begat  he  us  with  the  word  of  truth."  And 
this  also  is  the  means  of  our  progress  in  the 


divine  life;  and  hence  we  read,  "As  new 
bom  babes  desire  the  sincere  milk  of  the 
word,  that  ye  may  grow  thereby."  The 
Gospel  conduces  to  our  sanctification  several 
ways: 

First,  by  replenishing  the  soul  with  holy 
objects  of  contemplation.  These,  by  filling 
the  mind,  keep  out  other  things,  and  by  their 
residing  in  it,  produce  assimilation.  For  we 
are  always  affected  with  subjects  with  which 
we  are  constantly  familiar.  When  we  are 
among  little  children,  and  fields,  and  mea- 
dows, and  lambs,  we  acquire  feelings  of 
simplicity  and  innocency,  to  which  we  are 
strangers  in  our  intercourse  with  the  world. 
A  man  that  dwells  much  upon  gloomy  images 
is  soon  tinged  with  depression  and  despond- 
ency. The  miser  by  poring  always  on  "  sor- 
did dust"  becomes  contracted,  and  mean,  and 
base.  Who  does  not  feel  his  levities  checked, 
and  a  soft  sympathy  seizing  his  frame,  when 
he  enters  the  house  of  mourning,  and,  for  the 
time  at  least,  knows,  that  "  by  the  sadness  of 
the  countenance  the  heart  is  made  better?" 
Ideas  of  grandeur  tend  to  elevate,  and  of  pu- 
rity to  refine  our  sentiments.  Hence  one  of 
the  secrets  of  sanctification  is  to  be  very  con- 
versant with  "the  things  of  God,"  by  reading 
hearing,  and  reflection. 

Secondly,  by  presenting  powerful  motives. 
And  what  motives  does  it  not  employ  ?  It  ad- 
dresses our  fear,  and  lays  all  hell  before  the 
conscience.  It  appeals  to  our  hope,  and  tells 
us  of  the  things  which  God  has  prepared  for 
them  that  love  him.  It  speaks  to  our  ingen- 
uousness and  gratitude.  If  we  sin,  it  is 
against  our  best  Benefactor  and  Friend.  If 
we  offend  and  grieve  him,  it  is  in  sight  of  his 
dying  anguish.  Can  I  hear  him  saying,  All 
this  I  freely  endure  for  thee,  and  not  cry, 
"  Lord,  I  am  thine,  save  me  ?"  "  Lord,  what 
wilt  thou  have  me  to  do?" 

Thirdly,  by  the  Spirit  of  holiness  that  at- 
tends it.  His  influence  is  necessary  to  the 
success  even  of  his  own  word.  Without  it 
the  suitableness  and  excellency  of  the  means 
will  be  unavailing.  The  best  objective  repre- 
sentations and  rational  arguments  will  be 
counteracted  by  the  depravity  of  the  human 
heart,  unless  the  Lord  works  with  them. 
When  the  Apostles  came  to  Antioch,  "  preach- 
ing the  Lord  Jesus,"  it  was  not  the  goodness 
of  the  subject  that  produced  their  success — 
"  The  hand  of  the  Lord  was  with  them  ;"  and 
hence  "  a  great  number  believed  and  turned 
unto  the  Lord."  And  Paul  acknowledges  the 
same  in  his  epistle  to  the  Thessalonians : 
"  Our  Gospel  came  to  you,  not  in  word  only, 
but  in  power,  and  in  the  Holy  Ghost,  arid  in 
much  assurance."  Now  this  influence  is  con- 
fined to  God's  truth.  This  testimony  he  only 
gives  to  the  word  of  his  grace.  And  there- 
fore the  Apostle  asks  the  Galatians :  "  This 
only  would  I  learn  of  you,  Received  ye  the 
Spirit  by  the  works  of  the  law.  or  bv  the  hear 


JULY  23. 


241 


ing  of  faith  ?"  So  we  may  ask  any  believer 
who  is  a  new  creature  in  Christ,  What  is  it 
that  proved  the  power  of  God  to  your  salva- 
tion ?  What  was  it  that  humbled  you  in  the 
dust,  and  yet  enabled  you  to  rejoice  in  Christ] 
That  at  once  relieved  you  under  a  sense  of 
guilt,  and  yet  rendered  you  the  enemy  of  sin  ? 
That  raised  you  above  the  world,  and  yet 
made  you  content  and  useful  in  it?  Blessed 
are  the  people  that  know  the  joyful  sound. 

Let  us  hourly  praise  the  Father  of  lights, 
that  to  us  is  the  word  of  his  salvation  sent. 
There  is  no  true  sanctification  separate  from 
it  Men  may  be  amiable,  and  civil,  and  moral, 
and  superstitious  without  it,  but  not  holy. 
The  truth  and  the  life  of  God  go  together. 
We  do  not  like  a  religion  that  r^sts  in  the 
word;  and  we  suspect  a  religion,  that  can 
dispense  with  it — "Sanctify  them  through 
thy  truth." 


JULY  23. 

■  In  that  day  sing  ye  unto  her,  /  -r.neyard  of  red 
wine.  I  the  Lord  do  keep  it ;  I  will  water  it 
every  moment :  lest  any  hurt  it,  1  will  keep  it 
night  and  day." — Isaiah  xxvii.  2,  3. 

God  hath  both  enemies  and  friends  in  the 
world.  Hence  his  word  abounds  with  threat- 
enings  and  with  promises:  for  he  will  deal 
with  the  one  according  to  their  desert,  and 
they  will  have  no  reason  to  complain ;  and 
with  the  other  according  to  the  riches  of  his 
mercy  and  grace,  and  they  will  have  much 
reason  to  be  thankful.  "  In  that  day  the  Lord 
with  his  sore  and  great  and  strong  sword, 
shall  punish  leviathan  the  piercing  serpent, 
even  leviathan  that  crooked  serpent;  and  he 
shall  slay  the  dragon  that  is  in  the  sea."  But 
the  dooming  of  the  wicked  need  not  alarm  the 
Church  :  yea,  destruction  to  the  one  is  deliv- 
erance to  the  other — 

Therefore  it  is  added ;  "  In  that  day  sing 
ye  unto  her."  Thus  we  see  that  the  Lord  is 
concerned  for  the  welfare  and  encouragement 
of  his  people :  "  Comfort  ye,  comfort  ye  my 
people."  But  knowledge  must  precede  com- 
fort. How  can  they  rejoice  in  privileges  or 
prospects  of  which  they  are  ignorant?  Hence 
"  it  is  a  good  thing  that  the  heart  be  estab- 
lished with  grace ;"  that  is,  with  the  doctrine 
of  the  Gospel.  They  that  know  his  name  will 
put  their  trust  in  him.  Therefore  it  is  said, 
"  Speak  ye  comfortably  to  Jerusalem."  And 
here,  "  Sing  ye  unto  her.  She  is  sometimes 
unable  in  a  strange  land  to  sing  the  Lord's 
song  herself — Let  others  sing  unto  her — and 
as  a  babe  is  sung  to  sleep,  let  her  fears,  and 
cares,  and  griefs  be  soothed  away — Let  min- 
isters— Let  her  fellow  members  cheer  her — 
Let  the  public  songs  of  Zion  make  her  joyful 
in  my  house  of  prayer,  that  she  may  be  filled 
with  all  joy  and  peace  in  believing." 

TJolievinsr  wnat?  Wha*  she  \s — nnr]  uW 
Ifi 


she  may  expect  First,  what  she  is :  "  Sing 
ye  unto  her,  a  vineyard  of  red  wine."  A  vine- 
yard is  one  of  the  most  common  figures  by 
which  the  Church  is  held  forth  in  the  Scrip- 
tures ;  and  it  is  easy,  just,  and  striking.  It  is 
to  intimate  that  they  are  severed  from  the 
world,  and  formed  a  peculiar  people.  They 
are  made  to  differ  from  others  as  wheat  differs 
from  tares,  as  flowers  from  noxious  weeds,  as 
a  vineyard  from  a  rude,  barren  wilderness. 
A  vineyard  is  private  property ;  in  which  the 
owner  delights,  and  from  which  he  derives 
profit.  And  the  Lord's  portion  is  his  people. 
He  has  chosen  them  for  his  own  inheritance. 
He  has  set  them  apart  as  godly  for  himself. 
He  takes  pleasure  in  them ;  and  derives  his 
praise  from  them.  He  is  glorified  when  they 
bear  much  fruit 

But  they  are  a  vineyard  of  "red  wine." 
That  is,  a  vineyard  whose  vines  yield  the  best 
fruit,  and  from  which  is  extracted  the  richest 
juice,  called  in  another  place  "  the  pure  blood 
of  the  grape."  The  people  of  God  are  always 
spoken  of  in  language  which  marks  their 
value.  Every  thing  is  not  only  peculiar,  but 
superior.  They  are  more  excellent  than  their 
neighbours.  Have  they  peace  ?  It  is  a  peace 
which  passeth  all  understanding.  Have  they 
joy?  It  is  joy  unspeakable  and  full  of  glory. 
The  religion  of  others  is  only  the  produce  of 
nature ;  and  that  which  is  of  the  flesh  is  flesh, 
But  the  Lord's  people  are  spiritual.  They  are 
partakers  of  God's  holiness.  They  follow  the 
Lord  fully.  Their  conversation  is  in  heave?!* 
Their  speech  drops  as  a  honeycomb. 

Secondly,  what  she  may  expect :  "  I  the 
Lord  do  keep  it;  I  will  water  it  every  mo- 
ment :  lest  any  hurt  it,  I  will  keep  it  night 
and  day."  As  the  word  feed,  when  applied 
to  the  Lord  as  a  shepherd,  intends  not  only 
his  furnishing  his  sheep  with  food,  but  per- 
forming all  the  pastoral  office;  so  keeping 
the  vineyard  here  denotes  all  the  work  of 
the  husbandman.  Vines  are  very  dependent 
growths ;  they  require  much  attention.  They 
must  sometimes  be  pruned.  The  useless  and 
injurious  suckers,  which  would  draw  off  the 
sap  from  the  bearing  boughs  must  be  lopped 
off.  I  one  day  saw  the  gardener  at  this  work 
— he  seemed  to  be  very  free  with  the  knife — 
and  rather  fearing  for  the  vine,  I  inconsider- 
ately said,  "Are  you  not  taking  away  too 
much  ?"  "  Sir,"  said  he,  ,"  I  know  what  I  am 
doing."  And  recovering  my  confidence  in 
him  I  left  the  execution  to  his  own  skill ;  and 
I  had  no  reason  to  complain :  the  clusters  jus- 
tified him.  Why  do  we  not  trust  in  the  God 
of  all  grace?  He  does  not  afflict  willingly 
but  for  our  profit.  His  work  is  perfect,  his 
ways  are  judgment.  But  observe  what  he 
here  engages  to  do.  His  vineyard  needs  re- 
freshing, reviving,  and  increase.  And  he  will 
"  water  it ;"  water  it  by  his  word,  his  ordi- 
nances, and  his  Spirit — and  water  it  "every 
mnniput"     No  o*h(*  vinevard  needs  this*- 


242 


JULY  24. 


but  what  would  be  the  consequence  if  God 
was  ever  to  withhold  the  influence  of  his 
prace  from  us  ?  His  vineyard  is  exposed : 
and  to  what  purpose  would  the  culture  of  it 
be,  if  the  fences  were  broken  down,  and  wild 
beasts  of  the  desert  could  enter  and  devastate  ? 
But  they  have  a  vigilant  and  almighty  Pro- 
tector, who,  u  lest  any  hurt  it,  will  keep  it 
night  and  day."  Keep  it  constantly — night 
and  day.  Keep  it  completely — lest  any  hurt 
it — not  only  lest  any  destroy  it,  but  injure  it ! 
How  well  are  they  kept  who  are  kept  by  the 
power  of  God  ! 

What  condescension  and  kindness  are  here ! 
— That  the  Lord  will  do  all  this !  Lord,  what 
is  man  that  thou  shouldest  magnify  him — that 
thou  shouldest  set  thine  heart  upon  him ! 

Remember  me,  O  Lord,  with  the  favour 
thou  bearest  to  thy  people.  "  If  I  am  a  vine 
in  thy  vineyard,  no  one  seems  so  low,  so 
weak,  so  unflourishing,  so  unpromising  as  I 
am.  Return,  I  beseech  thee,  O  God — Look 
down  from  heaven — and  Behold  and — Visit 
this  vine." 


JULY  24. 

"  Th'.  Father  lovcth  the  Son."— John  iii.  35. 

This  is  obviously  spoken  in  a  way  of  em- 
phasis and  distinction.  "  God  is  love."  We 
find  in  him  a  love  of  common  bounty — This 
leads  him  to  provide  for  us  as  creatures  that 
he  has  made;  for  the  eyes  of  all  wait  on  him ; 
and  he  satisfieth  the  desires  of  every  living 
thing.  We  find  in  him  a  love  of  benevolence, 
called  in  the  Scripture  mercy  and  grace — 
This  regards  us  as  fallen  creatures,  and  ap- 
pears in  the  provision  he  has  made  to  relieve 
our  guilt,  misery,  and  helplessness.  We  see 
in  him  also  a  love  of  complacency — In  this  he 
respects  us  as  renewed  creatures.  For  com- 
placency takes  in  approbation,  and  esteem, 
and  delight:  and  this  God  can  only  feel  to- 
wards the  regenerate :  for  what  fellowship 
hath  righteousness  with  unrighteousness,  and 
what  communion  has  light  with  darkness"? 
But  the  Lord  taketh  pleasure  in  them  that  fear 
him,  in  them  that  hope  in  his  mercy.  And 
they  stand  in  the  same  bond,  and  will  share 
in  the  same  condition  with  the  Saviour  him- 
self— They  are  "joint-heirs  with  Christ" — 
they  "  shall  be  glorified  together."  And  there- 
fore in  his  prayer  for  his  followers,  he  says, 
"  I  have  declared  unto  them  thy  Name,  and 
will  declare  it,  that  the  love  which  thou  hast 
towards  me  may  be  in  them." 

Yet  though  the  love  of  the  Father  to  his 
people  be  the  same  with  the  love  he  bears  to 
his  Son,  it  is  the  same  m  kind  only,  not  in  de- 
gree— He  is  "  the  first  born  among  many 
brethren,"  and  "  in  all  things  he  must  have 
the  pre-eminence."  There  is  therefore  a  pe- 
culiar significaacy  in  the  assertion;  "The 
Father  loveth  the  Son."  This  love  is  founded 


in  three  things.  First,  likeness.  A  measure 
of  this  resemblance  is  found  in  all  Christians. 
Hence  they  are  said  to  be  "renewed  after 
the  image  of  him  that  created  us  in  righteous- 
ness and  true  holiness."  But  the  likeness  is 
not  complete.  There  are  remains  of  depravity 
in  all  of  them,  while  they  are  here ;  and  they 
acknowledge  and  mourn  over  their  deficien- 
cies. But  he  was  the  image  of  the  invisible 
God :  the  express  image  of  his  person.  "  In 
him  was  no  sin."  The  prince  of  this  world 
came,  but  found  nothing  in  him  to  work  upon. 
The  stirring  up  of  the  water  brought  up  no 
mire  and  dirt,  because  there  was  nothing  but 
purity  at  the  bottom. 

Secondly,  obedience.  He  was  the  ten  com- 
mandments embodied,  and  alive,  walking  up 
and  down  the  earth  for  three-and-thirty  years 
— "  I  delight,"  said  he,  "  to  do  thy  will,  yea  thy 
law  is  within  my  heart."  "  My  meat  is  to  do 
the  will  of  him  that  sent  me."  And  as  his 
obedience  was  cheerful,  so  it  was  unvarying. 
"  He  that  sent  me  is  with  me ;  the  Father 
hath  not  left  me  alone ;  for  I  do  always  those 
things  that  please  him."  He  relaxed  not 
when  the  divine  pleasure  required  him  to 
agonize  in  the  garden,  and  die  upon  the  cross. 
And  therefore  he  said  as  he  was  closely  mov- 
ing towards  them :  "  That  the  world  may 
know  that  I  love  the  Father ;  and  as  the  Fa- 
ther gave  me  commandment,  even  so  I  do. 
Arise,  let  us  go  hence."  He  was  sensible  to 
the  suffering,  but  he  turn?d  not  away  his 
back :  he  said,  "  Father,  if  i;  be  possible,  let 
this  cup  pass  from  me :"  but  ho  prayed,  "  nev- 
ertheless, not  my  will,  bit  thine  be  done." 
Well  therefore  could  he  say  at  last,  "  I  have 
glorified  thee  on  the  earth,  I  have  finished 
the  work  which  thou  gavest  me  to  do." 

Thirdly,  the  devoting  himself  to  die  for  the 
recovery  of  sinners.  "  As  the  Father  knoweth 
me,  even  so  know  I  the  Father :  and  I  lay 
down  my  life  for  the  sheep.  Therefore  doth 
my  Father  love  me,  because  I  lay  down  my 
life,  that  I  might  take  it  again."  It  was 
an  offering  and  a  sacrifice  to  God  for  a  sweet- 
smelling  savour.  God  has  no  pleasure  in  the 
destruction  of  the  wicked.  He  delighteth  in 
mercy.  He  loves  to  see  us  relieving  the 
needy,  and  visiting  the  fatherless  and  the 
widows  in  their  affliction.  He  is  still  more 
pleased  to  see  us  reclaiming  the  vicious,  and 
saving  souls  from  death :  and  he  tells  us  that 
they  who  turn  many  to  righteousness  shall 
shine  like  stars  for  ever  and  ever.  How  then 
did  the  Father  of  mercies,  the  God  of  all  grace, 
regard  him  who,  self-moved,  without  our  de- 
sert or  desire,  interposed  to  redeem  a  guiAy 
world  from  the  curse  of  the  law ;  and  gave 
himself  a  lansom  for  all !  "  The  Father  lov- 
eth the  Son"— 

— And  can  we  want  proof  of  this?  Wha< 
may  we  not  bring  forward  as  an  evidence  of 
it?  Witness  his  expressions.  At  his  trans- 
figuration a  voice  came  out  of  the  cloud,  sav- 


JULY  25. 


243 


tag,  "  This  is  my  beloved  Son :  hear  ye  him." 
At  his  baptism  a  voice  from  heaven  said, 
"  This  is  my  beloved  Son,  m  whom  I  am  well 
pleased."  Yea,  ages  before,  he  said,  by  his 
holy  Prophet,  "  Behold  my  servant  whom  I 
uphold  :  mine  elect  in  whom  my  soul  delight- 
eth."  Witness  all  the  arrangements  he  made 
previously  to  his  birth.  All  had  a  designed 
reference  to  him.  If  a  succession  of  prophets 
was  raised  up,  it  was  for  his  sake.  "  To  him 
gave  all  the  prophets  witness ;"  and  "  the  tes- 
timony of  Jesus  was  the  spirit  of  prophecy." 
If  an  economy  of  numberless  sacrifices  and 
ceremonies  was  established,  it  was  for  his 
sake — every  thing  prefigured  him :  "  the  law 
was  a  shadow  of  good  things  to  come,  of 
which  the  body  was  Christ*"  If  revolutions 
convulsed  the  world  or  the  Church,  it  was  for 
his  sake — "  I  will  shake  the  heavens,  and  the 
earth,  and  the  sea,  and  the  dry  land,  and  I 
will  shake  all  nations,  and  the  desire  of  all 
nations  shall  come,  and  I  will  fill  this  house 
with  glory,  saith  the  Lord."  All  the  dispen- 
sations of  providence  and  grace,  like  so  many 
streams,  flowed  intc  this  confluence,  and  made 
his  appearance  the  fullness  of  time.  Witness 
the  supernatural  attestations  by  which  he  was 
honoured.  In  his  birth,  in  his  life,  in  his  death, 
in  his  resurrection,  he  "  was  approved  of  God 
by  miracles,  and  wonders,  and  signs."  Wit- 
ness the  intimate  revelations  made  him,  and 
by  which,  though  he  never  learned  letters,  he 
surpassed  all  the  human  race,  and  had  in  him 
all  the  treasures  of  wisdom  and  knowledge. 
"  For  the  Father  loveth  the  Son,  and  showeth 
him  all  things  that  himself  doeth :  and  he  will 
show  him  greater  works  than  these,  that  ye 
may  marvel."  Witness  God's  appointment 
that  all  blessings  should  come  to  us  through 
him,  and  that  we  should  always  implore  them 
for  his  sake  and  in  his  name.  "  Verily,  verily, 
I  say  unto  you,  Whatsoever  ye  shall  ask  the 
Father  in  my  name,  he  will  give  it  you."  In 
your  applications  remind  him  of  me,  and  he 
will  never  deny  you.  "Hitherto  have  ye 
asked  nothing  in  my  name :  ask,  and  ye  shall 
receive,  that  your  joy  may  be  full."  Witness 
the  exaltations  to  which  he  has  advanced  him, 
and  the  treasures  he  has  conferred  upon  him. 
He  has  "crowned  him  with  glory  and  hon- 
our ;"  and  "  set  him  at  his  own  right  hand  in 
the  heavenly  places,  far  above  all  principali- 
ty, and  power,  and  might,  and  dominion,  and 
every  name  that  is  named,  not  only  in  this 
world,  but  also  in  that  which  is  to  come.  For 
the  Father  judgeth  no  man,  but  hath  com- 
mitted all  judgment  unto  the  Son :  that  all 
men  should  honour  the  Son,  even  as  they  hon- 
our the  Father.  He  that  honoureth  not  the 
Son  honoureth  not  the  Father  which  hath 
sent  him."  "  The  Father  loveth  the  Son,  and 
hath  given  all  things  into  his  hand." 

Let  us  then  love  him,  and  be  followers  of 
God  as  dear  children.  He  cannot  lead  us 
astray :  and  we  must  walk  in  the  light  as  he 


is  in  the  light  How  blind  must  we  be  to  see 
no  comeliness  or  beauty  in  One  whom  he 
values  infinitely  more  than  the  universe !  How 
depraved  must  we  be  to  feel  indifferent  to  a 
Being  possessed  of  such  greatness  and  good- 
ness, and  who  has  done  and  suffered  so  much 
for  us !  What  wonder  the  Apostle  should 
say,  "  If  any  man  love  not  the  Lord  jesus 
Christ,  let  him  be  Anathema  Maranatha." 
But  if  I  loved  him,  should  I  not  think  of  him? 
should  I  not  speak  of  him  1  should  I  not  love 
to  hold  communion  with  him  1  should  I  not 
love  to  please  and  serve  him  1 


JULY  25. 

-  He  exhorted  them  all,  that  with  purpose  oj  heart 
they  would  cleave  unto  the  Lord." — Acts  xi.  23. 

Though  Barnabas  was  the  son  of  consola- 
tion, he  not  only  aimed  to  comfort  his  hearers, 
but  could  say,  "  I  beseech  you,  brethren,  suf- 
fer the  word  of  exhortation."  He  had  seen 
the  grace  of  God  in  the  Christians  at  Antioch, 
and  was  glad.  But  he  knew  that  it  was  not 
enough  to  begin  well.  The  end  proves  and 
crowns  all :  he  only  that  endureth  to  the  end 
the  same  shall  be  saved.  But  if  any  draw 
back,  God's  love  shall  have  no  pleasure  in 
him.  He  believed  in  the  stability  of  the 
everlasting  covenant,  and  was  confident  that 
he  who  had  begun  a  good  work  in  them 
would  perform  it  until  the  day  of  Jesus  Christ ; 
but  he  knew  how  to  apply  his  own  principles. 
He  knew  that  the  appointment  of  the  end  in- 
sured the  use  of  the  means,  and  as  much 
precluded  a  diversion  from  the  one  as  the 
failure  of  the  other.  He  knew  also  that 
those  who  cannot  apostatize  may  backslide. 
On  every  ground  he  knew  warnings  and  ad- 
monitions to  be  proper,  useful,  and  necessary ; 
and  therefore  he  exhorted  them — 

Observe  the  aim  of  the  exhortation — He  ex- 
horted them  all,  that  with  purpose  of  heart 
they  would  cleave  unto  the  Lord.  With  the 
first  preachers  of  the  Gospel  he  was  all  in  all; 
and  the  subject  of  all  their  practical  addresses 
therefore  was,  "  As  ye  have  received  Christ 
Jesus  the  Lord,  so  continue  to  walk  in  him." 
"  Looking  unto  Jesus,  the  author  and  finisher 
of  faith."  They  knew  that  he  alone  was  equal 
to  all  their  exigences,  and  that  their  religion 
prospered  only  as  they  maintained  an  habitual 
and  supreme  regard  to  him.  Had  we  heard 
Barnabas  explaining  his  admonition,  we 
should  have  found  him  urging  the  brethren 
to  adhere  to  him — as  their  teacher,  who  should 
lead  them  into  all  truth;  as  their  Saviour, 
whose  blood  cleansed  them  from  all  sin,  and 
whose  righteousness  justified  them  before 
God,  and  gave  them  access  with  confidence ; 
as  their  helper  in  every  duty  and  conflict, 
without  whom  they  could  do  nothing,  and 
through  whose  strength  they  could  do  all 
things ;  as  their  comforter,  the  consolation  of 


*14 


JU1A  20. 


Israel,  the  man  who  is  the  peace  when  the 
Assyrian  ccmeth  into  the  land ;  as  their  ex- 
ample, whose  life  was  to  be  made  manifest  in 
their  mortal  bodies ;  and  as  their  master,  who 
had  every  claim  upon  them,  having  bought 
them  with  a  price,  and  rescued  them  from 
their  enemies,  and  to  whom  as  their  rightful 
owner  they  had  given  themselves,  body,  soul, 
and  spirit. 

Observe  the  nature  of  the  exhortation — He 
exhorted  them  all  that  with  purpose  of  heart 
they  would  cleave  unto  the  Lord.  Religion  is  a 
poor  business  unless  the  heart  be  in  it.  God 
therefore  demands  it :  My  son,  give  me  thine 
neart.  If  this  be  not  given,  nothing  else  will  be 
given,  unless  reluctantly,  and  therefore  unac- 
ceptably.  But  everything  will  follow  the  heart; 
and  where  there  is  first  a  willing  mind,  and  a 
concern  to  please,  imperfections  in  the  manner 
will  be  overlooked  in  the  motive  ;  and  if  the 
deed  be  hindered,  it  will  be  accepted  according 
to  what  a  man  hath,  and  not  according  to  what 
he  hath  not.  Yet  there  is  much  truth  in  the 
proverb,  Where  there  is  a  will  there  is  a  way. 
Nothing  often  is  wanting  as  to  efficiency  but 
resolution ;  and  a  fullness  of  resolution  is  most 
likely  to  arise  from  a  fullness  of  inclination. 
Love  gives  ardour  and  boldness ;  love  is  strong 
as  death  ;  many  waters  cannot  quench  love, 
neither  can  the  floods  drown  it.  While  the 
slothful  sees  thorns;  and  the  coward  cries, 
There  is  a  lion  in  the  way,  I  shall  be  slain  in 
the  streets ;  purpose  of  heart  founded  not  in 
our  own  strength,  but  in  the  strength  of  the 
Lord  (and  in  a  Christian  it  is  always  so 
founded),  clears  away  difficulties,  or  is 
roused  by  them  into  greater  vigour  and  stren- 
uousness. 

Observe  also  the  extent  of  the  exhortation 
— He  exhorted  them  all  that  with  purpose  of 
heart  they  would  cleave  unto  the  Lord — Not 
only  the  young,  but  the  old :  not  only  those 
who  were  just  entering  a  religious  course,  but 
those  who  had  been  walking  in  it :  not  only 
the  weak  and  the  wavering  in  the  faith,  but 
the  strong  and  established.  Who  is  secure 
from  temptation]  Who  is  entitled  to  live 
without  caution  1  None  must  put  off  his 
armour  till  he  has  quitted  the  field.  If  any 
one  thinks  the  admonition  unnecessary  with 
regard  to  him,  he  is  the  individual  who  wants 
it  most  A  haughty  spirit  goes  before  a  fall. 
Be  not  high-minded,  but  fear. 


JULY  26. 

H  God  is  glorified  in  him" — John  xiii.  31. 

To  glorify  is  taken  two  ways  in  the  Scrip- 
ture. It  sometimes  signifies  to  confer  glory 
on  a  being  destitute  of  it  before — In  this  sense 
God  glorifies  us.  At  other  times  it  intends 
acknowledging  or  displaying  the  glory  of  one 
already  possessed  of  it — and  thus  God  is  said 
to  be  glorified.     And  there  is  no  other  way  in 


which  he  can  be  glorified.  As  to  his  essentia. 
excellency,  it  admits  of  no  addition,  being  in- 
finite :  but  it  allows  of  manifestation. 

And  thus  the  heavens  declare  the  glory  of 
God  ;  and  all  his  works  praise  him.  But  he 
has  magnified  his  word  above  all  his  name ; 
and  of  the  work  of  creation  compared  with 
the  work  of  redemption  we  may  say,  "  even 
that  which  was  made  glorious  hath  no  glory 
by  reason  of  the  glory  that  excelleth."  In 
every  Christian  God  is  glorified,  both  passive- 
ly and  actively.  He  even  calls  his  people  his 
glory :  "  I  have  placed  salvation  in  Zion  for 
Israel  my  glory."  But  the  light  of  the  know- 
ledge of  his  glory  is  chiefly  seen  in  the  face 
of  Jesus  Christ.  There  we  behold  the  bright- 
ness of  his  glory — the  express  image  of  his 
person.  "  No  man  hath  seen  God  at  any  time ; 
the  only  begotten  Son,  which  is  in  the  bosom 
of  the  Father,  he  hath  declared  him."  And  how 
has  he  declared  him  ]  Not  only  by  his  charac- 
ter, and  life,  and  teaching,  and  doctrine,  but 
especially  in  his  sufferings  and  death  ;  and  in 
them  not  only  by  the  graces  which  they  dis- 
played, but  the  principles  they  implied,  and 
the  purposes  they  accomplished. 

To  these  he  here  refers ;  and  therefore  in 
his  last  prayer  he  said,  "  I  have  glorified  thee 
on  the  earth,  I  have  finished  the  work  which 
thou  gavest  me  to  do  ;"  thus  intimating  the 
connexion  there  was  between  these,  and 
showing  that  the  one  resulted  from  the  other 
— he  glorified  God  by  the  work  he  accom- 
plished when  he  expired  on  the  cross.  And 
truly  never  was  the  glory  of  God  so  displayed 
as  in  this  event :  and  therefore  it  was  typified 
from  the  foundation  of  the  world ;  and  there- 
fore the  whole  Gospel  is  called  the  preaching 
of  the  cross;  and  therefore  an  ordinance  is 
established  to  show  it  forth  ;  and  therefore  the 
praises  of  the  heavenly  state  regard  the  Lamb 
as  worthy,  because  he  was  slain ;  and  there- 
fore the  angels  desire  to  look  into  these  things, 
as  discovering  more  of  the  perfections  of  deity 
than  is  to  be  seen  in  nature  or  providence. 
The  law  of  God  was  more  magnified  and 
made  honourable  in  the  precept  and  penalty 
by  his  obedience  and  sacrifice,  than  it  would 
have  been  by  the  obedience  of  all  mankind, 
had  they  never  sinned ;  and  by  their  suffer- 
ings had  they  all  perished.  What  a  display 
of  his  wisdom  was  here  !  Think  of  the  diffi- 
culties to  be  overcome !  The  oppositions  to  be 
harmonized!  The  immense  interests  to  be 
secured  !  Well  does  the  Apostle  speak  of  the 
manifold  wisdom  of  God ;  and  of  His  abounding 
towards  us  in  all  wisdom  and  prudence.  What 
a  display  have  we  here  of  His  holiness  and 
justice  !  Without  shedding  of  blood  there 
could  be  no  remission.  Rather  than  that  sin 
should  go  unpunished,  he  required  a  surety, 
and  was  pleased  to  bruise  him,  and  put  him 
to  grief,  and  make  his  soul  an  offering  for  sin ; 
thus  declaring  his  righteousness,  that  he 
might  be  just,  and  the  justifier  of  the  ungodlv 


JULY  27. 


245 


Uml;  bolievcth  in  Jesus.  What  a  display  have 
we  here  of  his  power,  in  preparing  a  body  for 
him,  in  raising  him  up  from  the  grave,  and 
giving  him  glory  ;  and  in  the  renovation  and 
resurrection  of  all  his  followers  !  Paul  there- 
fore prays  that  we  may  know  "  what  is  the 
exceeding  greatness  of  his  power  to  us-ward 
who  believe,  according  to  the  working  of  his 
mighty  power,  which  he  wrought  in  Christ, 
when  he  raised  him  from  the  dead,  and  set  him 
at  his  own  right  hand  in  the  heavenly  places, 
far  above  all  principality,  and  power,  and 
might,  and  dominion,  and  every  name  that  is 
named,  not  only  in  this  world,  but  also  in  that 
which  is  to  come :  and  hath  put  all  things  under 
his  feet,  and  gave  him  to  be  the  head  over  all 
things  to  the  Church."  What  a  display  have 
we  here  of  his  truth  and  faithfulness,  in  ful- 
filling the  assurance  given  in  Paradise  four 
thousand  years  before,  and  bringing  forth  the 
seed  of  the  woman  according  to  the  time,  the 
place,  the  nation,  the  tribe,  the  family,  the  in- 
dividual, foretold !  This  is  the  theme  of 
Zechariah's  song ;  "  He  hath  raised  up  an  horn 
of  salvation  for  us  in  the  house  of  his  servant 
David  ;  as  he  spake  by  the  mouth  of  his  holy 
prophets,  which  have  been  since  the  world 
begun  :  to  perform  the  mercy  promised  to  our 
fathers,  and  to  remember  his  holy  covenant ; 
the  oath  which  he  sware  to  our  father 
Abraham."  But  above  all,  "  herein  is  love." 
Uer>  "  God  hath  commended  his  love  towards 
us,  in  that  while  we  were  yet  sinners  Christ 
died  tor  us."  Every  view  of  this  dispensation 
shows  the  exceeding  riches  of  his  grace,  and 
justifies  the  all-encouraging  conclusion ;  "  He 
that  spared  not  his  own  Son,  but  delivered 
him  up  for  qs  all,  how  shall  he  not  with  him 
alw  fr°"ly  give  us  all  things]"  Here  I  see 
tnat  love  is  not  only  his  attribute — but  his 
character — his  nature.     "  God  is  love." 

What  wonder  the  Christian  should  say, 
"  God  forbid  that  I  should  glory,  save  in  the 
cross  of  our  Lord  Jesus  Christ."  He  not  only 
derives  relief  from  it,  but  delight.  He  is  some- 
timgs  carried  away  in  his  contemplations,  till 
he  is  enraptured  and  inspired  with  the  sub- 
ject, even  in  this  vale  of"  tears,  and  in  this 
body  of  death !  What  will  be  his  views  of  it, 
when  that  which  is  perfect  shall  come,  and 
that  which  is  in  part  shall  be  done  away  ! 

•  For  evfir  his  dear  sacred  Name 
Shall  dwell  upon  our  tongue  ; 
And  Jesus  and  salvation  be 
The  close  of  every  song." 


JULY  27. 

**  Thou  shalt  have  treasure- in  heaven" 
Mark  x.  21. 

We  shall  not  enlarge  on  the  excellency 
and  security  of  such  treasure ;  but  only  in- 
quire what  is  our  relation  to  it,  and  whether 
this  assurance  can  be  claimed  by  us.     Now 


there  are  four  classes  of  persons,  under  which 
every  individual  before  God  may  be  compre- 
hended. 

There  are  some  who  have  no  treasure  either 
in  heaven  or  earth.  They  are  spiritually  and 
corporeally  poor:  poor  for  eternity,  and  poor 
for  time :  in  this  world  they  have  only  a  vale 
of  tears ;  and  in  another,  "  lamentation,  and 
mourning,  and  woe."  You  cannot  suppose, 
unless  you  imagine  the  preacher  a  barbarian, 
that  he  can  say  this  without  feeling.  But  he 
may  feel,  and  yet  be  faithful ;  and  how  indeed 
could  he  express  his  concern  for  your  welfare 
if  he  were  to  allow  you  to  remain  under  a 
delusion  the  most  dangerous?  You  think 
perhaps  that  your  hardships  and  trials  will 
recommend  you  to  God ;  and  you  are  often 
heard  to  say,  "  It  is  better  to  suffer  here  than 
hereafter."  But  you  will  suffer  in  both  if  you 
reject  the  counsel  of  God  against  yourselves, 
and  adjudge  yourselves  unworthy  of  ever- 
lasting life.  Christianity  has  indeed  a  most 
tender  and  a  peculiar  aspect  towards  the  sons 
and  daughters  of  want  and  woe — "  The  poor 
have  the  Gospel  preached  unto  them."  But 
you  must  receive  it  in  order  to  be  benefited 
by  it.  Then  indeed  your  privations  will  be 
sanctified  ;  the  Lord  will  bless  your  bread  and 
your  water;  and  your  humble  dwelling  will 
become  one  of  the  palaces  of  Zion. 

There  are  some  who  have  treasure  on 
earth,  but  not  in  heaven.  We  inquire  not 
how  you  obtained  it.  We  will  presume  that 
the  acquisition  has  left  no  stain  upon  your 
character,  or  sting  in  your  conscience  ;  and 
that  you  remember  the  Lord  your  God,  that 
he  it  is  that  giveth  you  power  to  get  wealth. 
Neither  do  we  wish  to  depreciate  the  com- 
mon bounties  of  his  hand,  as  if  they  were  not 
good  in  themselves,  though  so  often  abused. 
Some  purposes  they  can  answer ;  but  it  is  not 
true  without  restriction  that  "  money  pro- 
cureth  all  things."  It  cannot  purchase  health, 
or  bribe  off  disease.  Riches  profit  not  in  the 
day  of  wrath.  They  cannot  purify  the  pas- 
sions, or  heal  a  wounded  spirit.  "  A  man's 
life  consisteth  not  in  the  abundance  of  the 
things  which  he  possesseth."  Yea,  it  renders 
him  more  responsible  ;  excites  envy  and  oppo- 
sition ;  exposes  him  to  temptations  and  many 
foolish  and  hurtful  lusts,  which  drown  men  in 
destruction  and  perdition.  "The  love  of 
money  is  the  root  of  all  evil:  which  while 
some  coveted  after,  they  have  erred  from  the 
faith,  and  pierced  themselves  through  with 
many  sorrows."  I  pity  the  man  of  the  world 
who  has  his  portion  in  this  life,  and  no  interest 
in  a  better.  He  is  daily  and  hourly  leaving 
behind  him  all  he  loves  and  idolizes,  while  he 
has  nothing  before  him  to  excite  hope  or 
desire ;  what  wonder  therefore  that  his  death 
is  the  effect  of  reluctance  and  compulsion  ? 
"  He  shall  be  driven  from  light  into  darkness, 
and  chased  out  of  this  world  "    The  rabbin* 


246 


JULY  28. 


cal  Jews  say  that  some  of  tne  words  of  Scrip- 
ture, with  which  the  angels  receive  the  soul 
at  death,  and  sing  it  down  to  hell,  are  these : 
"  Lo,  this  is  the  man  that  made  not  God  his 
strength ;  but  trusted  in  the  abundance  of  his 
riches,  and  strengthened  himself  in  his 
wickedness."  We  have  no  notion  that  these 
benevolent  beings  derive  pleasure  from  the 
misery  of  any  one,  or  that  they  would  insult 
even  a  lost  spirit.  But  every  one  at  death 
will  be  clothed  with  shame  who  has  preferred 
the  mammon  of  unrighteousness  to  the  true 
riches. 

There  are  some  who  have  treasure  in  hea- 
ven, but  not  on  earth.  This  is  the  case  with 
not  a  few  of  our  Lord's  followers :  "  I  will 
leave  in  the  midst  of  thee  a  poor  and  an  af- 
flicted people."  Silver  and  gold  they  have 
none.  And  they  need  not  despair,  or  mur- 
mur, as  if  all  importance,  excellency,  useful- 
ness, and  enjoyment  were  denied  them  with 
wealth.  The  Apostles  themselves  could  say ; 
"  Even  unto  this  present  hour  we  both  hun- 
ger, and  thirst,  and  are  naked,  and  are  buffet- 
ed, and  have  no  certain  dwelling-place." 
Even  Jesus  the  Lord  of  all  had  not  where  to 
lay  his  head ;  and  received  the  ministrations 
of  widows.  You  have  the  honour  of  resem- 
bling the  Saviour  in  condition,  and  the  ad- 
vantage of  living  more  immediately  by  faith 
upon  his  providence,  while  he  gives  you  day 
by  day  your  daily  bread.  He  also  says  to  you, 
as  he  did  to  the  Church  of  Ephesus,  "  I  know 
thy  poverty ;  but  thou  art  rich."  Rich  in  faith 
and  hope :  rich  in  the  exceeding  great  and 
precious  promises :  rich  in  the  earnests  and 
foretastes  of  life  eternal.  Angels  are  your  at- 
tendants ;  you  feed  on  the  hidden  manna ;  he 
has  covered  you  with  the  robe  of  righteous- 
ness as  a  brdegroom  decketh  himself  with 
ornaments,  and  as  a  bride  adorneth  herself 
with  her  jewels.  And  as  far  as  they  can  sub- 
serve your  welfare,  all  things  are  yours : 
"Whether  Paul,  or  Apollos,  or  Cephas,  or 
the  world,  or  life,  or  death,  or  things  present, 
or  things  to  come ;  all  are  yours ;  and  ye  are 
Christ's  ;  and  Christ  is  God's. 

But  there  are  some  who  have  treasure  in 
heaven  and  on  earth  too.  The  lines  have 
fallen  to  thorn  in  pleasant  places :  they  have 
a  goodly  heritage.  The  streams  of  the  upper 
and  of  the,  nether  springs  flow  within  their 
borders.  Is  it  nothing  that  you  have  not 
only  the  necessaries,  but  the  conveniences, 
comforts,  and  indulgences  of  life  ?  Is  it  no- 
thing that  you  can  largely  enjoy  the  plea- 
sures of  benevolence  ?  That  you  can  draw 
down  upon  you  the  blessing  of  him  that  is 
ready  to  perish  ?  That  you  can  make  the 
widow's  heart  to  sing  for  joy?  That  you  can 
aid  in  diffusing  the  Scriptures?  in  sending 
abroad  the  Gospel  ?  and  in  every  good  work  ? 
Fall  upon  your  knees,  and  thank  the  Giver 
of  all  good  for  the  blessings  of  the  life  that 
'low  ia     And  then  thank  him  far  more  that 


he  has  not  put  you  off*  with  these ;  or  suffered 
you  to  be  satisfied  in  them — "  Blessed  be  the 
God  and  Father  of  our  Lord  Jesus  Christ, 
which  according  to  his  abundant  mercy  hath 
begotten  us  again  unto  a  lively  hope  by  the 
resurrection  of  Jesus  Christ  from  the  dead.* 


JULY  28. 

"  For  now  shall  he  be  great  unto  the  ends  of  the 
earth." — Micah  v.  4. 

This  certainly  refers  to  the  Messiah,  the 
Lord  of  glory,  the  Lord  of  all.  He  is  always 
great  in  himself:  and  therefore  is  not  ag- 
grandized by  accession,  but  by  discovery.  He 
must  be  known,  and  he  only  needs  to  be 
known,  in  order  to  be  great.  A  prophet  is  not 
without  honour,  save  in  his  own  country,  and 
among  his  own  kindred.  Upon  the  same  prin- 
ciple it  has  been  said  that  domestic  greatness 
is  unattainable.  All  feel  a  decrease  of  vene- 
ration, if  not  of  love,  from  acquaintance  and 
intimacy.  But  the  more  lie  is  known,  the 
more  will  he  be  admired  and  adored.  The 
reason  is,  because  he  is  perfect,  and  divine. 
His  excellences  therefore  are  unbounded  and 
infinite,  and  will  admit  of  endless  attention 
and  praise. 

This  subject  deeply  concerns  his  people. 
They  know  the  importance  of  the  revelation 
of  the  Lord  Jesus  to  their  perishing  fellow- 
creatures.  It  is  by  his  knowledge  that  he  is 
to  justify  many.  They  are  justified  indeed  by 
faith :  but  how  can  they  believe  on  him  of 
whom  they  have  not  hc;:rd  ?  Faith  cometh 
by  hearing,  and  hearing  by  the  word  of  God. 
Their  benevolence  therefore  leads  them  to 
pray  that  his  way  may  be  known  on  earth,  his 
saving  health  among  all  nations.  His  people 
also  love  him  supremely ;  and  love  delights  in 
the  glory  of  its  object.  When  they  consider 
what  he  is,  and  what  he  has  done  and  suffer- 
ed, every  impulse  of  their  heart  cries,  "  Let 
the  whole  earth  be  filled  with  his  glory." 

What  affects  them  is  not  that  they  a«  so 
little  known  or  noticed — for  what  are  they 7 
but  that  He  is  so  unknown,  and  neglected, 
and  despised.  He  is  great  indeed  already  in 
the  views  and  esteem  of  some,  and  they  hope 
the  number  is  increasing ;  but  his  admirers 
have  been  always  few,  compared  with  the 
multitude,  and  they  are  so  still.  '  Thousands 
and  millions  have  never  yet  heard  of  him. 
Down  to  this  hour,  even  where  his  religion  is 
professed,  the  majority  in  no  one  county  or 
village  has  been  actuated  by  the  true  spirit 
of  Christianity.  At  the  thought  of  this  two 
things  comfort  them.  First,  that  it  is  not  so 
in  another  world  now.  There  he  attracts 
every  eye,  and  employs  every  tongue.  A 
multitude  which  no  man  can  number  of  glo- 
rified saints,  and  ten  thousand  times  ten  thou- 
sand and  thousands  of  angels,  are  continually 
saying  with  a  loud  voice,  "Worthy  is  th« 


JULY  29. 


247 


I^amb  that  was  slain,  to  receive  power,  and 
riches,  and  wisdom,  and  strength,  and  hon- 
our, and  glory,  and  blessing." 

Secondly,  that  it  will  not  be  so  in  this 
world  always.  For  it  is  written,  and  the 
Scripture  cannot  be  broken,  that  "  From  the 
rising  of  the  sun  to  the  going  down  of  the 
same,  his  name  shall  be  great  among  the 
Gentiles,  and  in  every  place  incense  shall  be 
offered  unto  him,  and  a  pure  offering."  Then 
the  nations  of  them  that  are  saved  shall  walk 
in  the  light  of  the  Lamb — He  shall  sprinkle 
many  nations — Yea,  all  nations  shall  fall 
down  before  him,  and  all  kings  shall  serve 
him.  O  blessed  day,  when  there  shall  be  a 
godly  prince  on  every  throne,  a  godly  judge 
on  every  bench,  a  godly  pastor  in  every  pul- 
pit, a  godly  master  in  every  family — when 
every  author  will  write,  and  every  merchant 
trade  for  Him — when  the  melody  of  his  praise 
shall  soften  the  labourer's  toil,  and  the  poor 
of  the  people  shall  trust  in  him.  O  glorious 
hour  when  it  shall  be  said,  without  a  figure, 
"  Behold,  the  world  is  gone  away  after  him  !" 

But  who  shall  live  when  God  doeth  this  ! 
We  often  now  exclaim,  "  Why  are  his  chariot 
wheels  so  long  in  coming'!  Why  does  the 
whole  creation  groan  and  travail  in  pain  to- 
gether until  now  1"  How  many  are  there 
waiting  for  an  event  that  will  loosen  the  last 
cord  of  life,  and  lead  them  to  exult,  "  Lord, 
now  lettest  thou  thy  servant  depart  in  peace, 
according  to  thy  word :  for  mine  eyes  have 
seen  thy  salvation,  which  thou  hast  prepared 
before  the  face  of  all  people."  Yet  the  morn- 
ing is  spread  upon  the  mountains.  The  day 
has  dawned.  Numberless  agencies  are  in  ac- 
tion, which,  by  the  ordinary  blessing  of  God 
upon  them,  must  produce  mighty  results. 

But  who  shall  live  when  God  doeth  this ! 
It  is  probable,  even  if  he  cut  short  his  work 
in  righteousness,  that  the  clods  of  the  valley 
will  be  sweet  about  many  of  us.  Yet  we 
shall  die  in  faith,  fully  assured  that  he  who 
'1ied  on  the  cross  shall  see  his  seed,  and  pro- 
long his  days,  and  that  the  pleasure  of  the 
Lord  shall  prosper  in  his  hands.  Perhaps  we 
shall  be  permitted  to  look  down,  and  see  his 
spreading  greatness.  If  not,  we  shall  be  ac- 
quainted with  the  beautifying  fact.  We  shall 
be  where  the  acclamation  will  commence 
which  will  be  re-echoed  back  from  earth : 
"  Hallelujah,  for  the  kingdoms  of  this  world 
are  become  the  kingdoms  of  our  Lord  and  of 
his  Christ,  and  he  shall  reign  for  ever  and 
ever." 


JULY  29. 

1  Receive  with  meekness  the  ingrafted  word." 

James  i.  21. 

Nothing  is  spoken  of  in  the  Scripture 
more  commonly  or  with  more  commendation 
than  meekness.    It  is  often  made  the  subject 


of  promise.  We  read,  "  Thft  meek  will  he 
guide  in  judgment :  The  meek  will  he  teach 
his  way  :"  "  He  will  beautify  the  meek  with 
salvation :"  "  The  meek  shall  inherit  the 
earth,  and  shall  delight  themselves  in  the 
abundance  of  peace."  It  is  also  frequently 
enjoined  in  a  way  of  duty.  Indeed  it  woulu 
seem  that  no  part  of  our  Christian  calling  can 
be  perfectly  or  properly  discharged  without 
it  If  we  would  heal  the  backslider,  we  are 
to  do  it  "  in  the  spirit  of  meekness."  If  we 
would  teach  gainsayers,  "  in  meekness  we  are 
to  instruct  those  that  oppose  themselves." 
And  if  we  would  receive  the  ingrafted  word, 
we  must  receive  it  "  with  meekness."  This 
regards  the  understanding,  the  heart,  and  the 
life. 

It  requires  the  acquiescence  of  the  under- 
standing, with  regard  to  the  mysteries  of  the 
Gospel — This  will  keep  us  from  proud  cavils 
and  reasonings  ;  and  cast  down  imaginations 
and  every  high  thing  that  exalteth  itself 
against  the  knowledge  of  God,  and  bring  into 
captivity  every  thought  to  the  obedience  of 
Christ  After  God  has  spoken  we  shall  not 
ask,  "  How  can  these  things  be  1"  All  our 
concern  with  the  Scripture  will  be  to  inquire, 
Is  this  the  word  of  God  ]  and  what  does  it 
really  contain  ]  For  nothing  should  then  re- 
main but  the  most  implicit  assent.  We  make 
God  a  liar  if  we  do  not  believe  what  he  af- 
firms ;  and  because  he  affirms  it.  Our  faith 
does  not  honour  his  testimony  if  it  must  he 
founded  on  knowledge.  If  on  your  reporting 
any  thing,  concerning,  for  instance,  a  place, 
a  person  should  say,  I  will  believe  it  as  soon 
as  I  have  been  there  and  seen  for  myself; 
would  you  not  deem  this  an  insult,  either  to 
your  knowledge  or  veracity?  Yet  if  we  be- 
lieve the  testimony  of  man,  the  testimony  of 
God  is  greater.  Men  may  delude  us ;  but  it 
is  impossible  for  God  to  lie.  We  must  there- 
fore "receive  the  kingdom  of  heaven  as  a 
little  child  ;"  who  never  sets  up  himself 
against  the  judgment  of  his  father,  or  ques- 
tions the  truth  of  his  decisions :  or,  as  the 
Apostle  says,  we  must  "  become  fools  that  we 
may  be  wise."  Is  this  degrading  my  under- 
standing ]  It  is  improving,  perfecting  it ;  it 
adds  God's  intelligence  to  my  own — "  In  his 
light  we  see  light" 

It  requires  also  the  submission  of  the  heart, 
as  to  the  provisions  of  the  Gospel.  Speaking 
of  the  Jews,  the  Apostle  says,  "They  did  not 
submit  themselves  to  the  righteousness  which 
is  of  God ;  for  Christ  is  the  end  of  the  law 
for  righteousness  to  every  one  that  believeth." 
The  word  seems  strange.  Should  we  say, 
a  subject  did  not  submit  himself  to  accept  of 
an  invitation  to  the  king's  table  1  Was  there 
ever  an  instance  in  which,  when  a  rebel 
taken  in  arms,  and  condemned  to  die,  was 
presented  with  a  pardon,  accompanied  with  a 
promise  of  more  than  restoration  to  all  his 


248 


JULY  30. 


former  estate,  he  refused  the  mercy  ?  and  his 
sovereign  was  constrained  to  send  his  servants 
and  his  son  to  beseech  him  to  submit  ?  Yet 
God  beseeches  sinners  by  us;  and  we  pray 
them  in  Christ's  stead  to  be  reconciled  unto 
God.  And  herein  appears  not  only  the  insen- 
sibility of  man,  but  the  pride  of  his  yet  self- 
righteous  heart  He  wishes  to  be  saved  in 
his  own  way,  and  to  be  his  own  Saviour.  He 
revolts  at  the  thought  of  being  received  on 
the  same  terms  with  the  chief  of  sinners ;  to 
have  nothing  to  glory  in  before  God ;  to  have 
no  hand  meritoriously  in  the  work,  and  no 
share  of  the  glory  ;  to  declare,  when  he  has 
done  all  that  is  commanded,  I  am  an  unprofit- 
able servant ;  and  to  cry  to  the  last,  God  be 
merciful  to  me  a  sinner — He  stumbles  at  this 
stumbling-stone.  Did  Naarnan  receive  with 
meekness  the  order  to  wash  seven  times  in 
Jordan  and  be  clean !  Did  not  the  homely 
simplicity  of  the  remedy  fill  him  with  resent- 
ment ;  so  that  he  was  turning  away  in  a  rage, 
and  would  have  missed  the  cure  had  not  his 
servants  prevailed  upon  him  to  submit — And 
he  washed  and  was  healed.  It  is  no  easy 
thing  to  induce  men  to  bow  to  the  sovereign 
and  abasing  method  which  God  has  appointed 
for  our  relief:  but  when  we  are  pressed  with 
a  deep  sense  of  the  absolute  necessity  of  the 
plan,  and  we  are  enabled  to  see  a  little  of  its 
infinite  excellency,  we  willingly  and  grate- 
fully accept  of  the  grace — approve  of  it — 
glory  in  it — and  resolve  to  glory  in  nothing 
else. 

It  no  less  requires  the  obedience  of  the  life, 
as  to  the  authority  of  the  Gospel.  For  the 
Gospel  not  only  assails  self,  but  sin :  it  has 
not  only  the  relief  of  a  remedy,  but  the  force 
of  a  law ;  and  "  whoso  looketh  into  the  per- 
fect law  of  liberty,  and  continueth  therein, 
he  being  not  a  forgetful  hearer,  but  a  doer  of 
the  word,  this  man  shall  be  blessed  in  his 
deed."  We  naturally  affect  independence; 
and  our  language  is,  "  Who  is  the  I^ord  that 
we  should  obey  his  voice?"  "With  our 
tongues  will  we  prevail,  our  lips  are  our 
own;  who  is  Lord  over  us?"  But  this  dispo- 
sition must  be  subdued.  We  must  deny  our- 
selves, and  choose  the  Lord  for  our  master. 
We  must  resign  ourselves  entirely  to  his 
pleasure,  asking,  Lord,  what  wilt  thou  have 
me  to  do?  And  without  dictation,  without 
murmuring  or  repining,  without  choice  or 
preference  as  to  the  way  in  which  we  are  to 
serve  him,  we  shall  implicitly  refer  ourselves 
to  his  will,  and  say,  "  Speak,  Lord,  for  thy 
servant  heareth." 

To  us  i9  the  word  of  this  salvation  sent 
We  have  it ;  we  read  it ;  we  hear  it.  Do  we 
thus  meekly  receive  it?  Do  we  honour  it 
with  our  confidence?  Do  we  bend  to  its  de- 
signs ?  Do  we  yield  to  its  demands  ?  Do  we 
obey  from  the  heart  the  form  of  doctrine  de- 
livered us?  Or  do  we  receive  the  grace  of 
God  in  vain? 


JULY  30. 

"  I  will  give  unto  him  that  is  atkirs.  of  thejoun. 
tain  of  the  water  of  life." — Rev  xxi.  C. 

And  what  can  this  fountain  be,  but  himself? 
He  is  not  a  vessel  or  a  reservoir,  which,  how- 
ever capacious,  is  yet  limited,  and  would  soon 
be  drained  dry  by  continual  drawing.  But  he 
is  a  fountain  always  full,  always  flowing,  al- 
ways fresh.  For  the  streams  poured  forth 
from  a  fountain  are  very  distinguishable  from 
the  stagnant  contents  of  a  pool :  the  latter 
are  dead ;  the  former,  living  water.  And 
what  is  this  water  of  life  which  springs  from 
himself,  but  the  blessings  of  the  Gospel,  the 
influences  of  his  Holy  Spirit,  or,  as  the  Scrip- 
ture calls  it,  "the  grace  of  our  Lord  Jesus 
Christ?"  Between  this  and  living  water  there 
is  an  obvious  and  striking  analogy.  Each  is 
of  unspeakable  importance :  the  one  is  as  es- 
sential in  the  moral  as  the  other  in  the  ma- 
terial world.  Yea,  the  one  is  more  necessary 
to  the  soul  than  the  other  is  to  the  body. 
There  have  been  instances  in  which  physical 
life  has  been  maintained  for  a  long  time  (as 
in  the  case  of  Moses  and  Elias)  without 
drinking,  as  well  as  without  eating:  but  for 
the  spiritual  life  to  exist  for  a  moment  without 
the  grace  that  is  in  Christ  Jesus,  is  a  miracle 
which  never  has  been,  and  never  will  be  ac- 
complished. Does  water  soften  ?  His  grace 
makes  the  heart  soft;  and  turns  the  very 
stone  to  flesh.  Does  water  purify ?  "I  will 
sprinkle,"  says  he,  "clean  water  upon  you, 
and  ye  shall  be  clean:  from  all  your  filthiness 
and  from  all  your  idols  will  I  cleanse  you." 
Does  water  fertilize  ?  The  man  whose  hope 
the  Lord  is,  is  likened  to  a  tree  planted  by  the 
waters,  and  that  spreadeth  out  her  roots  by 
the  river,  and  shall  not  see  when  heat  cometh, 
but  her  leaf  shall  be  green ;  and  shall  not  be 
careful  in  the  year  of  drought,  neither  shall 
cease  from  yielding  fruit."  In  what  a  condi- 
tion would  the  earth  be  if  the  springs  were 
exhausted,  and  the  rivers  dried  up,  or  if  rain 
was  withholden  for  a  few  months  only  !  No- 
thing can  equal  the  barrenness  of  a  soul  de- 
void of  divine  grace — But  this  water  of  life 
quickens  what  was  dead  before,  and  produces 
all  the  fruits  of  righteousness.  The  compari- 
son could  be  pursued — But  the  particular  al- 
lusion in  our  text  remains.  How  welcome  is 
cold  water  to  a  thirsty  soul !  How  comfortable 
to  the  Jews,  who  had  been  three  days  and 
without  water  to  drink,  were  the  gushings 
from  the  rock !  Moses  therefore  says,  "  He 
brought  them  honey  out  of  the  rock,  and  oil 
out  of  the  flinty  rock" — He  speaks  in  refer- 
ence to  their  feelings — It  was  not  oil  or  honey; 
but  it  was  as  sweet  as  the  one,  and  as  rich  as 
the  other,  to  persons  dying  with  thirst.  "  I 
opened  my  mouth  and  panted,"  says  David, 
"for  I  longed  for  thy  salvation."  "As  the 
hart  panteth  for  the  wator  brroks,  so  panteth 
my  soul  after  thee,  O  God."    Such  desires  aa 


JULY  31. 


249 


those,  grace  is  necessary  to  satisfy :  and  grace 
can  satisfy  them.  "  He  that  believeth  on  me 
shall  never  thirst."  He  will  never  thirst  in 
vain  for  the  blessings  he  desires;  while  his 
thirst  after  other  things,  for  which  he  raged 
before,  is  quenched,  and  he  learns,  in  what- 
soever state  he  is,  therewith  to  be  content 

Even  the  image  is  encouraging.  By  employ- 
ing water  to  hold  forth  the  blessings  of  salva- 
tion, our  Lord  intimates  that  they  are  plen- 
teous, and  open  to  approach  without  money 
and  without  price.  Surely  a  nobleman  would 
not  forbid  a  poor  traveller,  in  his  weary 
journey,  to  kneel  down  and  drink  of  the  am- 
ple river  that  meandered  through  his  estate. 
But  Jesus  says,  I  will  "  give"  of  the  fountain 
of  the  water  of  life — yea,  he  goes  further, 
and  says,  I  will  give  "freely."  Surely  this  is 
enough — Yet  it  is  not  too  much  for  the  pur- 
pose. He  knows  the  disposition  there  is  in 
man,  who,  ever  since  the  Fall,  is  as  proud  as 
he  is  poor;  and  always  thinks  of  deserving  ; 
and  would  rather  buy  than  beg.  He  also 
knows  what  strong  consolation  is  necessary  to 
relieve  the  conscience  of  an  awakened  sinner, 
pressed  down  by  a  sense  of  depravity  and 
guilt  He  feels  that  he  has  nothing  to  pay  or 
to  promise — And  he  is  assured  that  he  needs 
nothing.  "  As  yonr  penury  is  such  that  you 
have  no  price  to  offer,  my  greatness,  my  good- 
ness is  such  that  I  disdain  to  require  any. 
You  are  as  welcome  as  you  are  unworthy. 
My  blessings  are  too  valuable  to  be  purchased 
—I  give  them  freely." 

Hence  too  we  may  observe  the'  only  requi- 
site in  the  receiver.  It  is  not  the  performance 
of  any  hard  condition,  nor  the  possession  of 
any  meritorious  qualification — It  is  only  want 
and  desire ;  to  him  that  "  is  athirst"  I  will 
give  of  the  fountain  of  the  water  of  life 
freely.  This  is  indeed  specified ;  but  not  in  a 
way  of  desert  or  recommendation.  It  is  not 
mentioned  as  the  cause  of  the  relief,  but  the 
character  of  the  relieved.  And  it  is  wisely 
specified.  Such  persons  as  these  are  the  very 
persons  who  are  likely  to  exclude  themselves, 
fearing,  as  they  feel  their  unworthiness,  the 
blessing  cannot  be  designed  for  them.  He 
therefore  mentions  them,  so  to  speak,  even  by 
name;  and  in  addressing  them,  seizes  the 
very  thing  from  which  they  despond,  to  min- 
ister to  their  hope.  To  which  we  may  add, 
that  without  this  thirst  the  promise  would  be 
no  promise;  the  blessing  no  blessing — For 
such  only  can  value  it  The  full  soul  loatheth 
the  honeycomb ;  but  to  the  hungry  soul  every 
bitter  tnmg  is  sweet.  What  is  a  physician  to 
them  that  are  whole  I  or  a  refuge  to  them 
that  are  safe  1  Water  is  every  thing  to  the 
thirsty ;  but  to  others  the  stream  runs  by  un- 
invitingly  and  in  vain.  And  how  many  are 
there  who  have  no  sense  of  their  wants,  and 
no  desire  after  the  Saviour ! 

But  the  cry  of  others  is,  Remember  me,  O 
Lord,  with  the  favour  thou  bearest  unto  thy 


people,  and  visit  me  with  thy  salvation.  No 
voice  but  his  can  relieve  your  fears.  JVo  joy 
but  his  can  satisfy  your  souls.  You  long  for 
him  as  the  Sanctifier  as  well  as  the  Redeemer; 
and  you  wait  for  him  more  than  they  that 
watch  for  the  morning.  This  is  a  proof  of 
something  good,  and  a  pledge  of  something 
better.  Refuse  not  to  be  comforted.  Go  im- 
mediately and  drink.  And  drink  largely. 
There  is  enough,  and  to  spare.  And  while 
you  partake,  invite  others,  and  bring  them  to 
drink  of  the  rivers  of  his  pleasures.  And  look 
forward  to  the  hour  when  you  shall  ascend  to 
the  spring-head  itself.  There  you  shall  hunger 
no  more,  neither  thirst  any  more ;  neitheT 
shall  the  sun  light  on  you,  or  any  heat — For 
the  Lamb  that  is  in  the  midst  of  the  throne 
shall  feed  you,  and  shall  lead  you  unto  foun- 
j  tains  of  waters — And  God  shall  wipe  away 
all  tears  from  your  eyes." 


JULY  31. 

"  And  the  Lord  said  unto  Moses,  Write  this  for  a 
memorial  in  a  book,  and  rehearse  it  in  the  ears 
of  Joshua :  for  I  will  utterly  put  out  the  re- 
membrance of  Amalek  from  under  heaven."  ■ 
Exod  xvii.  14. 

This  is  the  first  time  any  mention  is  made 
in  the  Sacred  History  of  writing.  It  was  not 
known  in  the  earlier  ages.  It  does  not  appear 
that  the  Patriarchs  were  acquainted  with  it. 
And  simple  and  familiar  as  the  art  now  seems, 
it  is  difficult  if  not  impossible  to  account  for 
it  without  a  divine  origin.  Wake^eld,  a  fine 
scholar,  though  an  erroneous  divine  and  a 
radical  politician,  and  far  from  any  leaning  to 
enthusiasm,  yet  after  much  reflection  has  con- 
tended that  it  must  have  been  derived  at  first 
from  a  divine  communication.  However  this 
may  be,  it  was  a  most  wonderful  invention. 
What  pleasures  and  advantages  have  been 
derived  from  it!  How  has  the  lover  blessed 
the  use  of  letters!  How  thankful  has  friend- 
ship been  for  news  from  a  far  country,  which 
has  been  like  cold  water  to  a  thirsty  soul !  By 
alphabetical  characters  improvements  have 
been  preserved  from  age  to  age,  and  additions 
been  constantly  making  to  the  general  stock 
of  knowledge.  But  how  much  do  we  owe  to 
it  as  Christians !  What  is  the  "  Scripture" 
but  the  writing  ?  All  that  relieves  our  spirit- 
ual wants  and  supports  our  eternal  hope  has 
reached  us,  and  continues  to  delight  us  by 
means  of  what  holy  men  wrote  as  they  were 
moved  by  the  Holy  Ghost — 

"  Our  nation  reads  his  written  word, 
That  book  of  life,  that  sure  record: 
The  bright  inheritance  of  heaven 
Is  by  the  sweet  conveyance  given." 

It  is  probable  that  from  this  time  Moses  began 
to  keep  a  journal  of  striking  and  useful  oc- 
currences. Great  men  have  frequently  done 
the  same  for  intellectual,  and  good  men  for 
religious  purposes.     Diaries  were  formerly 


250 


AUGUST  1. 


much  more  common  among  pious  people  than, 
they  now  are.  This  is  to  be  lamented ;  for 
though  their  frequent  publication  was  un- 
necessary, and  their  minuteness  often  render- 
ed them  exceptionable,  they  served  to  promote 
self-attention  and  acquaintance ;  and  recorded 
events  and  circumstances  with  the  impressions 
they  produced  at  the  time,  which  could  not 
be  reviewed  without  some  utility.  Whatever 
may  be  said  of  the  particular  mode,  the  thing 
itself  is  of  importance.  If  we  are  to  be  af- 
fected with  past  transactions,  and  views,  and 
feelings,  they  must  be  in  some  way  secured 
and  retained:  when  buried  in  forgetfulness 
they  can  have  no  influence  to  reprove  or  en- 
courage, to  excite  gratitude  or  to  increase 
confidence.  And  as,  like  the  Jews,  we  are 
liable,  and  alas  !  prone  to  forget  the  works  of 
the  Lord  and  the  wonders  which  he  has 
shown  us,  we  should  write  them,  if  not  as 
Moses  was  enjoined  to  do,  in  a  book,  yet  in 
the  fleshly  tables  of  our  hearts.  "  O  my  peo- 
ple," says  God,  "  remember  now  what  Balak 
king  of  Moab  consulted,  and  what  Balaam 
the  son  of  Beor  answered  him  from  Shittim 
unto  Gilgal ;  that  ye  may  know  the  righteous- 
ness of  the  Lord."  And  when  his  disciples 
seemed  ready  to  despond  because  they  had 
only  one  loaf  on  board,  our  Lord  said  to  them, 
"  Remember  ye  not  the  miracle  of  the  five 
narloy  loaves  and  the  two  small  fishes,  and 
how  many  baskets  full  of  fragments  ye  took 
up  ?"  "  Bless  the  Lord,  O  my  soul,  and  forget 
not  all  his  benefits." 

A  reason  is  assigned  for  the  recording  and 
rehearsing  of  this  transaction  in  a  dreadful 
menace :  "  For  I  will  utterly  put  out  the  re- 
membrance of  Arnalek  from  under  heaven." 
So  highly  did  God  resent  the  injury  intended 
against  his  people.  So  dear  are  they  to  him, 
and  so  truly  are  they  one  with  him,  that  he 
who  toucheth  them  toucheth  the  apple  of  his 
eye.  Let  those  who  oppose  them  tremble — 
"  I  will  curse  him  that  curseth  thee." 

The  threatening  was  executed  partially  by 
Saul ;  but  fully  by  David,  after  whose  time 
we  read  no  more  of  the  Amalekites  as  a  peo- 
ple. For  some  stragglers  of  course  escaped 
and  survived,  and  were  to  be  met  with  in  va- 
rious countries.  Haman,  whose  mortified  am- 
bition led  him  to  contrive  the  destruction  of 
the  Jews,  was  one  of  this  detested  and  ex- 
terminated nation. 

The  Scripture  cannot  be  broken.  What- 
ever improbabilities  appear,  whatever  diffi- 
culties stand  in  the  way,  whatever  delays  in- 
tervene, God's  counsels  of  old  are  faithfulness 
and  truth  ;  and  heaven  and  earth  shall  pass 
away  sooner  than  one  jot  or  tittle  of  his  word 
shall  fail.  This  applies  to  the  destruction  of 
the  wicked,  as  well  is  to  the  salvation  of  the 
righteous.  And  it  applies  not  only  to  nations, 
but  to  individuals.  Behold  a  signal  instance. 
^'And  Joshua  adjured  them  at  the  time,  say- 
ing, Cursed  be  the  man  before  the  I-ord.  that 


riseth  up  and  buildeth  this  city  Jericho:  he 
shall  lay  the  foundaticn  thereof  in  his  first- 
born, and  his  youngest  son  shall  he  set  up  the 
gates  ot  it."  And  what  says  History  more 
than  four  hundred  years  after,  in  the  reign  of 
Ahab?  "In  his  days  did  Hiel  the  Bethelite 
build  Jericho:  he  laid  the  foundation  thereof 
in  Abiram  his  first-born,  and  set  up  the  gates 
thereof  in  his  youngest  son  Segub,  according 
to  the  word  of  the  Lord,  which  he  spake  by 
Joshua  the  son  of  Nun." 
Lord,  increase  our  faith. 


AUGUST  1. 

"  For  the  inhabitant  of  Maroth  waited  carefully 
for  good :  hid  evil  came  down  from  the  Lord 
unto  the  gate  of  Jerusalem.'1'' — Micah  i.  12. 

This  refers  to  the  invasion  of  the  Assyrian, 
the  rod  of  God's  anger.  He  had  subdued  and 
ravaged  Israel,  and  now  entered  the  kingdom 
of  Judah.  The  prophet  laments  the  horrors 
and  miseries  of  the  scene ;  and  describes  the 
effects  of  them  upon  the  places  lying  in  the 
line  of  his  march.  The  village  of  Maroth 
was  one  of  these.  It  was  very  interior,  and 
was  situated  nigh  Jerusalem  ;  for  which 
reason  probably  the  inhabitants  themselves 
thought  that  they  were  safer  than  those  who 
lived  on  the  borders  of  the  country:  "For 
the  inhabitant  of  Maroth  waited  carefully  for 
good :  but  evil  came  down  from  the  Lord  unto 
the  gate  of  Jerusalem."  This  may  serve  to 
remind  us— »of  the  disappointments  of  life — 
of  the  source  of  calamity — and  the  season  of 
deliverance. 

They  "  waited,"  waited  "  carefully  for 
good ;"  but  in  vain :  "  evil  came" — Is  such  a 
disappointment  a  strange  or  an  unusual  thing1? 
What  is  there  in  life  that  is  not  uncertain, 
and  does  not  expose  the  hope  that  is  resting 
upon  it  1  Is  it  substance  1  Is  it  health?  la 
it  children  ?  Is  it  friends  ? — Does  the  Scrip- 
ture only  cry,  "  All  is  vanity ;"  and,  "  Cease 
from  man,  whose  breath  is  in  his  nostrils?" 
Does  not  all  history,  observation,  and  experi- 
ence tell  us  the  same?  Let  therefore  the 
young,  let  those  who  are  entering  into  new 
connexions  and  conditions,  let  all  be  sober  in 
their  expectations  from  every  thing  earthly. 
It  is  the  way  to  escape  the  surprise  and  the 
anguish  of  disappointment.  And  let  us  make 
the  Lord  our  hope.  He  will  not  deceive  us : 
he  cannot  fail  us.  If  creatures  are  broken 
reeds,  he  is  the  rock  of  ages — "  Blessed  are 
all  they  that  put  their  trust  in  him." 

See  also  the  source  of  calamity — "Evil 
came  down  from  the  Lord."  This  at  first 
seems  strange:  we  should  have  been  ready 
to  say,  "  evil  came  up  from  another  being." 
We  are  assured  that  "every  good  gift  and 
every  perfect  gift  is  from  above,  and  enmeth 
down  from  the  Father  of  lights."  But  "  let 
no  man  say,  when  he  is  tempted,  I  am  tempt- 


AUGUST  2. 


251 


ed  of  God ;  for  he  cannot  be  tempted  with 
evil,  neither  tempteth  he  any  man."  And 
this  is  true  of  moral  evi\  or  the  evil  of  sin- 
ning. But  Micah  speaks  of  natural  evil,  or 
the  evil  of  suffering.  And  what  calamity  in 
there  that  the  Scripture  has  not  ascribed  to 
Godl  Is  it  a  storm  at  seal  "He  breaketh 
the  ships  of  Tarshish  with  an  east  wind."  Is 
it  barrenness  of  soil  1  "  He  turneth  a  fruitful 
land  into  barrenness,  for  the  wickedness  of 
them  that  dwell  therein."  Is  it  the  loss  of 
connexions  1  "  Lover  and  friend  hast  thou 
put  far  from  me."  "  Is  there  an  evil  in  the 
city  and  the  Lord  hath  not  done  it?" — War 
is  the  evil  here  peculiarly  intended.  We 
often  connect  this  more  with  the  follies  and 
passions  of  men  than  other  evils;  but  the 
hand  of  God  is  no  less  really  in  it  He  has 
"created  the  waster  to  destroy."  "Out  of 
him  came  forth  the  corner,  out  of  him  the 
nail,  out  of  him  the  battle  bow,  out  of  him 
every  oppressor  together."  Let  us  never 
view  our  sufferings,  public  or  private,  personal 
or  relative,  abstractedly  from  God.  Especially 
let  us  beware  that  instruments  do  not  lead  us 
to  overlook  his  agency.  They  could  have  no 
power  at  all  against  us,  except  it  was  given 
them  from  above.  The  Chaldeans  and  the 
Sabeans  spoiled  Job:  but  says  he,  "the  Lord 
hath  taken  away." 

The  question  is,  how  this  evjl  Comes  from 
him  1  Much  injury  is  done  by  our  separating 
what  the  Scripture  has  joined  together.  Some 
view  God's  mercy  as  separate  from  his  jus- 
tice; and  some  his  justice  as  separate  from 
his  mercy:  the  one  of  these  partial  views 
genders  presumption,  the  other  despair.  These 
extremes  would  be  avoided  by  our  consider- 
ing God  as  at  once  the  righteous  governor 
and  the  tender  father.  Every  thing  in  his 
present  administrations  is  adapted  to  show  the 
union  of  his  holiness  and  goodness,  and  to 
awaken  both  our  fear  and  our  hope.  The 
evils  he  sends  are  the  effects  of  sin  ;  yet  they 
are  the  fruits  to  take  away  sin.  We  deserve 
them,  and  we  need  them ;  the  one  shows  that 
we  have  no  right  to  complain,  the  other  that 
we  have  no  reason  to  complain.  What  is  re- 
quired of  a  Christian  is  a  ready  and  cheerful 
submission  ;  but  this  can  only  be  produced  by 
our  seeing  the  reference  our  affliction  has  not 
only  to  our  desert,  but  to  our  improvement. 
The  thought  of  God  as  a  sovereign  may  re- 
press murmuring;  but  it  is  the^ belief  not 
only  that  his  judgments  are  rlyht,  but  that 
in  faithfulness  he  afflicts,  and  in  love  corrects 
us,  that  enables  us  to  acquiesce,  and  say, "  Here 
I  am,  let  him  do  what  seemeth  him  good." 

Mark  also  the  time  of  deliverance.  Though 
God  saves  his  people,  he  may  permit  the  de- 
struction to  draw  very  nigh.  This  was  the 
case  here.  He  could  have  hindered  the  ca- 
lamity at  the  frontier,  but  evil  came  down 
from  the  Lord  "  unto  the  gate  of  Jerusalem." 
So  far  the  overflowing  did  come ;  and  the  in- 


sulting foe  encamped  in  the  fullers'  fie  d  ad 
joining  the  city ;  but  no  further.  Hero  were 
his  proud  waves  stayed.  Here  ended  his 
power  and  triumph  Hezekiah  conquered 
him  upon  his  knees.  The  Lord  put  his  hook 
into  his  nose,  and  his  bridle  into  his  jaws,  and 
drew  him  back.  Yea,  the  angel  of  the  Lord 
slew  in  his  camp  in  one  night  upwards  of  one 
hundred  and  eighty-four  thousand  of  his  troops 
— Showing  us  not  only  that  God  can  deliver, 
in  the  greatest  straits,  but  that  he  frequently 
does  not  interpose  till  the  evil  has  reached  its 
extremity.  Thus  Peter  was  not  released  from 
prison  till  a  few  hours  before  his  appointed 
execution :  and  Abraham  had  bound  Isaac, 
and  seized  the  knife,  and  stretched  out  his 
hand,  before  the  voice  cried,  Forbear.  When- 
ever therefore  he  seems  indifferent  to  our 
welfare,  and  does  not  immediately,  or  even 
for  a  length  of  time  interpose  in  our  behalf, 
let  us  not  accuse  him  of  unfaithfulness  and 
inattention.  Let  us  distinguish  between  ap- 
pearance and  reality.  His  kindness,  wisdom, 
and  power,  are  secretly  at  work  for  our  good. 
The  delay  is  not  abandonment  He  is  only 
waiting  to  be  gracious;  and  the  season  in 
which  he  will  appear  to  our  joy  will  display 
his  glory,  and  draw  forth  our  praise.  In  the 
mean  time  let  our  minds  be  kept  in  perfect 
peace,  being  stayed  upon  God ;  and  let  us  re- 
member, if  things  are  gloomy  and  discour- 
aging, that  the  lower  the  ebb  of  the  tide,  the 
nearer  the  flow.  It  is  often  darkest  just  be- 
fore the  break  of  day.     "  In  the  mount  rr 

SHALL   BE   SEEN." 


AUGUST  2. 

"  J  will  consider  in  my  dwelling-place  like  a  clear 
heat  upon  herbs,  and  like  a  cloud  of  dew  in  tin 
heat  of  harvest." — Isaiah  xviii.  4. 

Preachers  should  be  very  sparing  of  tneir 
animadversions  on  the  translation  of  the  Scrip- 
tures in  common  use;  not  only  because  they 
tend  to  shake  confidence  and  awaken  suspi- 
cions in  their  hearers,  but  because  they  are 
generally  needless.  It  is  not  illiteracy  that 
commends  the  present  version  ;  the  ablest 
scholars  are  the  most  satisfied  with  it  upon 
the  whole.  Yet  while  the  original  is  divine, 
the  rendering  is  human;  and  therefore  we 
need  not  wonder  if  an  occasional  alteration  is 
necessary.  This  is  peculiarly  the  case  where 
the  sense  is  very  obscure  or  even  impercepti 
ble  without  it. 

If  the  words  as  they  now  stand  in  the  text 
remain,  his  "  dwelling-place"  is  heaven,  and 
the  meaning  is,  that  he  would  there  consider 
how  to  succour  and  bless  his  people,  for  he 
careth  for  them :  but  a  word  must  be  supp.ied 
to  show  the  import — "I  will  consider  in  my 
dwelling-place"  how  I  can  prove  "  like  a  clear 
heat  upon  herbs,  and  like  a  cloud  cf  dew  in 
the  heat  of  harvest."    But  the  margin,  and 


252 


AUGUST  3. 


Lowth,  and  every  modern  expositor  make  his 
"dwelling-place"  not  the  place  of  his  consid- 
eration, but  the  object ;  and  read,  "  /  will  re- 
gard my  dwelling-place  like  a  clear  heat 
upon  herbs,  and  like  a  cloud  of  dew  in  the 
heat  of  harvest."  Now  what  his  dwelling- 
place  was  we  can  easily  determine.  It  was 
Zion — "  Whose  dwelling  is  in  Zion."  "  This 
is  my  rest  for  ever,  here  will  I  dwell,  for  I 
have  desired  it."  And  Watts  has  well  added — 

"  Tbe  God  of  Jacob  chose  the  hill 
Of  Zion  for  his  ancient  rest ; 
And  Zion  is  his  dwelling  still. 
His  Church  is  with  his  presence  blest." 

And  his  concern  for  the  welfare  of  the  one  is 
far  surpassed  by  his  regard  for  the  other.  And 
how  is  this  regard  exercised  1  Here  are  two 
images. 

First,  "  like  a  clear  heat  upon  herbs."  The 
margin  again  says,  "  Like  a  clear  heat  after 
rain ;"  and  I  wish,  says  the  excellent  trans- 
lator of  Isaiah,  who  has  adopted  it,  that  there 
was  better  evidence  in  support  of  it.  The 
reason  is,  that  he  probably  feared,  as  others 
in  reading  it  may  fear,  that "  a  clear  heat  upon 
herbs"  would  be  rather  unfavourable,  and  cause 
them  to  droop  if  not  to  die.  And  this  would 
be  the  case  in  some  instances;  but  no'  in  all ; 
and  it  is  enough  for  a  metaphor  to  have  one 
just  and  strong  resemblance.  Read  the  dying 
words  of  David ;  "  And  he  shall  be  as  the 
light  of  the  morning,  when  the  sun  riseth, 
even  a  morning  without  clouds;  as  the  ten- 
der grass  springing  out  of  the  earth  by  clear 
shining  after  rain."  Now  after  rain,  "the 
clear  shining,"  or  "a  clear  heat  upon  herbs" 
would  produce  immediately  fresh  vigour  and 
shootings.  Even  in  our  own  climate  the  effect 
upon  the  grass  and  plants  is  soon  visible ;  but 
in  the  east  the  influence  is  much  more  sud- 
den and  surprising,  and  the  beholders  can 
almost  see  the  herbage  thrive  and  flourish. 
Thus  the  Lord  can  quicken  his  people  in  his 
ways,  and  strengthen  in  them  the  things  that 
remain  and  are  ready  to  die.  And  when  after 
the  softening  comes  the  sunshine,  they  grow 
in  grace  and  in  the  knowledge  of  their  Lord 
and  Saviour.  Their  faith  groweth  exceed- 
ingly, and  the  charity  of  every  one  of  them 
towards  each  other  pboundeth.  They  bear 
much  fruit.  Thus  we  read  of  "  increasing 
with  all  the  increase  of  God" — This  figure 
therefore  expresses  growth  and  fertility. 

But  the  second  holds  forth  refreshment, 
seasonable  refreshment;  "like  a  cloud  of  dew 
in  the  heat  of  harvest."  How  cooling,  useful, 
welcome,  delightful  such  an  appearance  is, 
ask  the  labourer  in  the  field,  in  the  eastern 
field,  bearing  the  burden  and  heat  of  the  day. 
Gcd,  as  the  God  of  all  comfort,  realizes  the 
truth  and  force  of  this  image  in  the  experi- 
ence of  his  tried  followers — First,  in  their 
spiritual  exercises  and  depressions  arising 
from  the  assaults  of  temptation,  a  sense  of 
their  unworthiness    and   imperfections,  and 


fears  concerning  their  safety  and  perseve 
ranee.  And,  secondly,  in  their  outward  afliic 
tions.  These  may  be  many;  and  if  our 
strength  is  small,  we  shall  faint  in  the  day  of 
adversity.  But  when  we  cry,  he  answers  us, 
and  strengthens  us  with  strength  in  our  souls. 
He  gives  us  a  little  reviving  in  our  Dondage 
and  in  the  multitude  of  our  thoughts  within 
us  his  comforts  delight  our  souls.  He  is  able 
and  engaged  to  comfort  us  in  all  our  tribula- 
tion. By  the  supply  of  the  Spirit  of  Jesus 
Christ;  by  his  word;  by  his  ordinances;  by 
the  preaching  of  a  minister ;  by  the  conver- 
sation of  a  friend ;  by  a  letter,  a  book,  a  par- 
ticular occurrence  of  Providence,  a  time  of 
refreshing  may  come  from  the  presence  of  the 
Lord — and  a  cloud  of  dew  be  furnished  in  the 
heat  of  harvest. 

Such  is  the  God  of  love  to  his  people.  Are 
his  consolations  small  with  us?  O  that  we 
were  better  acquainted  with  his  perfections, 
his  covenant,  his  promises,  and  the  joy  of  his 
salvation ! — Let  creatures  help  out  our  medi- 
tations of  him.  We  lose  much  in  not  using 
nature  as  an  handmaid  to  grace.  Let  us  aid 
our  faith  even  by  our  senses.  What  a  state 
will  that  be  where  God  will  be  all  in  all  • 


AUGUST  3. 

"  /  said,  Lord,  be  merciful  unto  me :  heal  my 
soul ;  for  I  have  sinned  against  thee." — Psa.m 
xli.  4. 

This  is  an  excellent  prayer.  The  man 
that  utters  it  confesses  that  he  is  a  sinner : 
"  I  have  sinned  against  thee."  "  If  we  say 
we  have  not  sinned,  we  make  God  a  liar,  and 
his  word  is  not  in  us ;"  and  the  reason  is,  be- 
cause his  word  declares  that "  all  have  sinned, 
and  come  short  of  the  glory  of  God."  Sin  is 
the  transgression  of  the  law;  and  to  judge  of 
the  one  we  must  understand  the  other.  By 
the  law  therefore  is  the  knowledge  of  sin : 
and  when  the  commandment  comes  in  its 
purity  and  spirituality,  and  we  see  that  it 
extends  to  the  heart  as  well  as  to  the  life,  to 
the  motive  as  well  as  to  the  action ;  when 
we  see  that  desire  is  adultery,  and  anger 
murder;  sin  revives;  forgotten  offences  are 
remembered ;  and  a  thousand  transgressions 
and  aggravations  are  discovered  of  which  we 
htod  no  apprehension  before.  The  conviction 
of  our  sinfulness  may  commence  with  some 
one  gross  sin  first  striking  tbe  conscience: 
but  we  are  soon  led  on  from  one  iniquity  to 
another.  From  the  more  gross  we  pass  to 
the  more  refined ;  and  from  the  streams  we 
ascend  to  the  fountain — till  we  find  the  heart, 
and  see  that  this  is  deceitful  above  all  things, 
and  desperately  wicked.  But  the  greatest 
sin  of  which  we  are  convinced  is  unbelief — 
"  He  shall  convince  the  world  of  sin,  because 
they  believe  not  on  me."  "He  is  despised 
and  rejected  of  men — and  of  me:    I  have 


AUGUST  4 


•J53 


trampled  under  foot  the  Son  of  God,  who  loved 
me,  and  gave  himself  for  me.  O  let  me  look 
upon  him  whom  I  have  pierced,  and  mourn 
for  him."— 

He  also  considers  sin  as  the  disease  of  the 
soul.     "  Heal  my  soul ;  for  I   have  sinned 
against  thee."    Sin  affects  the  soul  as  disease 
affects  the  hody.     In  bodily  disease  the  parts 
of  the  system  do  not  properly  and  freely  per- 
form their  office ;  there  is  always  some  ob- 
structi-  Ji  or  derangement ;  and  therefore  the 
man  is  said  to  be  disordered.     It  is  the  same 
in  the  sinner ;  the  powers  and  functions  of  the 
soul  are  injured  and  interrupted.     Does  dis- 
ease deprive  the  body  of  beauty,  and  appetite, 
and  freedom,  and  strength !  So  does  sin  the 
soul.     Does  disease  tend  to  the  death  of  the 
body  ]  Sin  issues  in  the  death  of  the' soul. 
But  the  death  of  the  one  is  temporal ;  while 
the  death  of  the  other  is  eternal.     Who  can 
tell  the  import  of  eternal  death  1  It  is  a  fear- 
ful thing  to  fall  into  the  hands  of  the  living 
God.     Yet  the  result  is  no  more  dreadful 
than  it  is  certain — The  soul  that  sinneth  it 
shall  die.     The  end  of  those  things  is  death. 
He  also  views  God  as  the  only  physician 
— Therefore  to  him  he  applies :  "  Lord — heal 
my  soul;  for  I  have  sinned  against  thee." 
This  disease,  like  the  leprosy  under  the  law, 
is  inaccessible  to  human  remedies.     We  can- 
not heal  our  own  soul.     Creatures  cannot 
heal  us.    The  sooner  we  have  this  persuasion 
the  better.    All  other  physicians  to  whom  we 
may  apply,  though  they  may  cost  us  much, 
will  be  found  physicians  of  no  value.     But 
he  comes  forward  and  says,  "  I  am  the  Lord 
that  healeth  thee."   How  1  How  does  he  heal 
the  soul  meritoriously  1  By  the  sufferings  and 
death  of  his  own  Son :  "  by  whose  stripes  we 
are  healed."   How  does  he  heal  it  efficiently  1 
By  the  influence  of  his  Spirit :  "  we  are  saved 
by  the  washing  of  regeneration,  and  by  the 
renewing  of  the  Holy  Ghost."     He  does  not 
cure  like  an  empiric  who  only  strikes  in  the 
disorder,  checking  the  effects  and  retaining 
the  cause,  soothing  the  pain  and  undermining 
the  patient — if  any  man  be  in  Christ,  he  is 
a  new  creature.     His  very  dispositions  are 
changed.    He  is  not  only  restrained  from  sin, 
but  mortified  to  it.     And  how  can  he  who  is 
dead  to  sin  live  any  longer  therein  1  How 
does  he  heal  the  soul  instrumentally  1  By  his 
word;  by  preaching;  by  the  ordinances  of 
religion;  by  Ihe  dispensations  of  his  provi- 
dence.    Afflictions,  though  the  effects  of  sin, 
are  the  fruits  to  take  away  sin.     The  suffer- 
ings of  the  Christian  are  not  penal  inflictions, 
but  fatherly  chastisements — or,  to  keep  to  the 
metaphor,  they  are  medicinal  applications, 
and,  like  other  medicines,  we  are  to  judge  of 
them  not  by  the  unpalatableness  of  the  taste, 
but  the  sanativeness  of  the  operation. 

He  is  also  persuaded  that  nothing  but  mercy 
in  God  will  induce  him  to  undertake  the. 
mire:  "I  said,  Lord  be  merciful  unto  me: 


heal  my  soul ;  for  I  have  sinned  against  thee." 
Here  is  the  only  source  of  our  hope.  We 
have  no  claims  upon  him,  even  for  his  pity. 
We  are  not  only  miserable,  but  criminal ;  and 
as  children  of  disobedience,  we  lie  entirely  at 
his  mercy.  It  is  for  this  to  determine  whether 
we  shall  die  or  live.  To  this  therefore  our 
recovery  must  be  ascribed,  and  to  this  the 
Scripture  always  ascribes  it — "according  to 
his  mercy  he  saved  us."  And  in  this  case 
we  read  of  his  abundant  mercy ;  and  of  hi? 
being  rich  in  mercy. 

Indeed  the  mercy  he  displays  in  our  recov- 
ery is  not  only  real,  but  pre-eminent.  In  na- 
ture and  providence  his  mercies  are  new 
every  morning.  It  is  mercy  that  feeds  us  and 
clothes  us;  it  is  mercy  that  refreshes  us  in 
our  sleep,  and  comforts  us  in  our  friends.  But 
the  salvation  of  the  soul  is  the  mercy  of 
mercies ! 


AUGUST  4. 

"  /  will  remember  thee  from  the  land  of  Jordan 
and  of  the  Htrmonites,from  the  hill  Afizar."— 
Psalm  xlii.  6. 

There  are  two  ways  of  understanding 
this;  each  of  them  instructive  and  profitable 
and  both  of  them  perhaps  included  in  the 
full  import  of  the  words — For  what,  says 
Bishop  Home,  we  call  the  different  senses  of 
a  Scripture  are  often  but  the  different  parts 
of  the  complete  sense,  which,  being  unable  to 
take  in  at  one  view,  we  are  compelled  to  sur- 
vey successively  and  separately. 

It  may  be  considered  as  an  expression  of 
determined  remembrance  of  God,  should  he 
ever  be  found  in  such  places  and  conditions. 
Believers  can  suppose  the  worst,  and  yet  hope 
for  the  best ;  for  they  have  a  resource  which 
can  meet  even  every  possible  exigency.  Hence 
the  prophet  could  say :  "  Although  the  fig- 
tree  shall  not  blossom,  neither  shall  fruit  be 
in  the  vines;  the  labour  of  the  olive  shall 
fail,  and  the  fields  shall  yield  no  meat ;  the 
flock  shall  be  cut  off  from  the  fold,  and  there 
shall  be  no  herd  in  the  stalls :  yet  I  will  re- 
joice in  the  Lord,  I  will  joy  in  the  God  of  my 
salvation."  The  Church  did  the  same,  in  the 
words  to  which  Luther  was  so  attached :  for 
when  the  less  courageous  Melancthon  was 
ready  to  sink  at  any  unfavourable  appearances 
or  reports,  "  Come,"  would  he  say,  "  Come, 
brother,  let  us  sing  the  forty-sixth  psalm,  and 
let  Rome  and  hell  do  their  worst :"  "  God  is 
our  refuge  and  strength,  a  very  present  help 
in  trouble.  Therefore  will  not  we  fear,  though 
the  earth  be  removed,  and  though  the  moun- 
tains be  carried  into  the  midst  of  the  sea." 
So  David  imagined  scenes  which  would  have 
appalled  others,  and  yet  could  maintain  his 
faith  and  hope  in  God — "  Yea,  though  I  walk 
through  the  valley  of  the  shadow  of  death,  1 
will  fear  no  evil ;  for  thou  art  with  me,  thy 
rod  and  thy  staff,  they  comfort  me."    "  From 


254 


AUGUST  5. 


the  ends  of  the  earth  will  I  cry  unto  thee, 
when  my  heart  is  overwhelmed."  "  I  will 
remember  thee  from  the  land  of  Jordan,  and 
from  the  Hermonites,  from  the  hill  Mizar" — 
as  if  he  should  say,  "  If  I  am  exiled  from  my 
palace,  and  the  sanctuary;  if  my  enemies 
drive  me  eastward,  or  southward,  or  in  any 
other  direction,  no  distance  can  exclude  me 
from  access  to  thee:  wherever  I  am  I  will 
think  of  thee,  and  be  encouraged."  It  is  then 
a  resolution  to  exercise  confidence  in  God,  in 
present  difficulties,  distresses,  and  dangers, 
whatever  they  may  be. 

But  the  language  may  be  considered  as  an 
expression  of  encouragement  derived  from 
reflection.  He  had  been  in  these  situations 
and  circumstances;  and  had  experienced  in 
them  displays  of  divine  providence  and  grace. 
What  these  were  he  does  not  mention ;  but 
they  would  always  in  review  strengthen  his 
trust  in  God.  It  is  therefore  much  the  same 
as  he  resolves  in  another  psalm :  "This  is  my 
infirmity :  but  I  will  remember  the  years  of 
the  right  hand  of  the  Most  High.  I  will  re- 
member the  works  of  the  Lord  :  surely  I  will 
remember  thy  wonders  of  old." 

This  shows  the  advantage  of  years.  The 
old  Christian  has  not  a  better  God  than  the 
younger  one  ;  but  he  has  had  better  op- 
portunities of  knowing  him;  and  they  that 
know  his  Name  will  put  their  trust  in  him. 
And  we  see  what  is  our  duty  and  privilege 
with  regard  to  God's  dealings  with  us ;  it  is, 
to  observe  them  and  treasure  them  up  in  our 
minds:  for  they  are  designed  not  only  for 
present  relief,  but  for  future  improvement; 
that  when  we  meet  with  new  trials  our  con- 
fidence may  spring  forth  afresh  at  the  recol- 
lection of  former  mercies.  "  Because  thou 
hast  been  my  help,  therefore  in  the  shadow  of 
thy  wings  will  I  rejoice." 

We  know  a  good  deal  of  the  geography 
of  the  land  of  Judea.  We  can  find  the  land 
of  Jordan,  and  of  the  Hermonites;  but  what 
or  where  was  this  hill  Mizar]  The  word,  as 
you  see  in  the  margin,  signifies  "  the  little 
hill:"  and  it  would  have  been  better  so  to 
have  translated  it.  It  seems  to  have  been  a 
spot  rendered  very  dear  to  David,  by  the  oc- 
currence of  something  very  interesting  and 
encouraging  there.  I  have  been  always  led 
to  conjecture  that  it  was  the  place  in  which 
he  had  been  so  wonderfully  saved  from  the 
lion  and  the  bear.  He  was  then  a  shepherd. 
Suppose  him  some  clear  starry  night  watch- 
ing over  his  flock.  While  leaning  on  the 
edge  of  the  fold,  he  looks  and  sees  a  bear 
creeping  round  the  base  of  the  hill :  suppose 
him  on  another  evening  attending  late  his 
fleecy  charge:  and  as  soon  as  he  had  laid 
down  his  harp  he  heard  a  lion  growling  as  he 
issued  from  a  neighbouring  wood :  and  in  each 
instance  he  had  thrown  himself  upon  the  foe, 
and  slain  him,  and  rescued  the  lamb  that  he 
bad  seized !  what  an  impression  would  this 


have  made  upun  his  imagination;  and  now 
could  he  ever  have  recurred  to  it  without 
gratitude  and  confidence  1  If  there  be  proba- 
bility in  this  conjecture,  his  language  will  be 
much  the  same  as  his  avowal  to  Saul  when 
going  to  engage  Goliath. 

All  places  are  the  same  to  God,  but  they 
are  different  to  us.  If  we  were  going  over 
the  land  of  Judea,  and  imagined  that  one  spot 
of  the  ground  was  intrinsically  holier  than 
another,  it  would  be  superstitious :  but  what 
could  be  thought  of  us  if  we  did  not  peculi- 
arly feel  as  we  stood  in  Bethlehem  where 
Jesus  was  born,  or  on  Calvary  where  he  died ! 
What  an  interest  must  individuals  feel  in 
particular  places !  How  awful  to  a  murderer 
must  be  the  spot  where  his  brother's  blood  is 
still  crying  unto  God  from  the  ground !  How 
affecting  to  a  soldier  must  be  the  field  of  bat- 
tle where  he  was  exercised  with  the  intonsest 
anxieties  that  were  ever  felt !  We  have  read 
of  an  Irishman  who,  when  oppressed  with  a 
sense  of  his  guilt  and  danger,  entered  a  wood, 
and  earnestly  prayed  under  a  tree,  till  he  ob- 
tained a  hope  of  deliverance.  Some  time 
after,  meeting  with  a  poor  creature  distressed 
in  the  same  way,  he  pressed  him  to  go  with 
him  to  the  spot.  It  was  not  the  place  but 
the  exercise  that  had  procured  for  him  the 
relief;  but  the  force  of  the  association  could 
be  easily  accounted  for,  especially  on  a  rude 
and  ignorant  mind.  Happy  they  who  not 
only  love  to  walk  in  woods,  and  fields,  and 
by  running  streams,  but  can  refer  to  spots 
made  sacred  by  meditation,  and  in  which 
they  have  exclaimed,  "  This  is  none  other 
but  the  house  of  God ;  and  this  is  the  gate 
of  heaven." 

Who  has  not  places  to  which  he  can  ad- 
vert, in  which  God  has  turned  the  shadow  of 
death  into  the  morning,  broken  the  snare  of 
temptation,  commanded  for  him  deliverance, 
or  afforded  him  some  support  and  consolation 
which  have  enabled  him  to  go  on  his  way 
rejoicing'!  O!  these  "little  hills;"  they  are 
worth  their  weight  in  gold  !  Let  them  never 
be  forgotten. 

"  Here  to  these  hills  my  soul  will  come 
Till  my  Beloved  lead  me  home." 


AUGUST  5. 

"  J  have  finished  the  work  which  thou  gavest  m* 

to  do.1" — John  xvii.  4. 

This  work  was  the  redemption  of  the 
Church.  It  was  no  secular  purpose  that 
brought  him  into  the  world.  He  came  not  to 
act  the  merchant,  the  philosopher,  the  states- 
man, much  less  the  warrior;  but  to  be  the 
Redeemer  of  sinners.  And  "  in  him  we  have 
redemption  through  his  blood." 

For  to  him  was  the  execution  of  this  work 
intrusted — It  was  "  given  him  to  do."  Great 
undertakings  require  great  qualifications  and 
abilities.     And  here    was  an  enterprise  to 


AUGUST  6. 


25ft 


which  all  the  angels  in  heaven,  though  they 
excel  in  strength,  would  have  been  found  in- 
adequate. But  help  was  laid  on  One  that  is 
mighty.  He  had  every  thing  that  could  fit 
him  for  the  work.  It  was  necessary  that  he 
should  be  human,  bone  of  our  bone,  and  flesh 
of  our  flesh ;  and  "  the  Word  was  made  flesh 
and  dwelt  among  us."  It  was  necessary  that  he 
should  be  innocent ;  and  "  he  did  no  sin ;"  "  he 
was  manifested  to  take  away  our  sin,  and  in 
him  was  no  sin."  It  was  necessary  that  he 
should  be  voluntary,  for  there  is  no  value  in 
undesigned  or  constrained  mercies;  and  he 
made  himself  of  no  reputation,  he  laid  down 
his  life  of  himself,  he  loved  us  and  gave 
himself  for  us.  It  was  necessary  that  he 
should  be  divine,  his  divinity  was  required  to 
sustain  his  humanity,  and  to  add  value  to  his 
doings  and  sufferings ;  and  "  in  him  dwelt  all 
the  fullness  of  the  Godhead  bodily." 

He  therefore  fully  accomplished  this  work, 
and  could  say — "  I  have  finished  the  work 
which  thou  gavest  me  to  do."  Yet  how  was 
this  true  1  For  though  his  active  as  well  as 
passive  obedience  was  included  in  his  engage- 
ment, and  though  he  lived  the  man  of  sorrows 
for  us,  yet  without  shedding  of  blood  there 
was  no  remission ;  and  it  was  by  the  sacrifice 
of  himself  that  he  made  an  end  of  sin,  and 
brought  in  everlasting  righteousness :  but  as 
yet  he  had  not  agonized  in  the  garden,  nor 
died  on  the  cross.  We  answer ;  the  thing  was 
as  good  as  done — It  was  near  at  hand — It  was 
absolutely  certain.  Purpose  and  fulfilment  are 
the  same  with  God.  Hence  the  language  of 
prophecy  and  promise  announces  things  future 
as  present,  and  even  as  past.  "Unto  us," 
said  Isaiah,  "a  child  is  born,"  ages  before  the 
incarnation  of  the  Messiah ;  and  earlier  still, 
David  represented  him  as  saying,  "They 
pierced  my  hands  and  my  feet :  they  parted  my 
garments  among  them,  and  cast  lots  for  my 
vesture."  Let  us,  therefore,  distinguish  be- 
tween redemption  and  salvation.  Salvation 
was  not  accomplished  on  earth,  but  in  heaven. 
We  are  reconciled  unto  God  by  the  death  of 
his  Son ;  but  we  are  saved  by  his  life.  He  is 
exalted  at  God's  own  right  hand,  to  be  a 
Prince  and  a  Saviour.  This  work  he  has  not 
finished,  but  is  still  carrying  on,  and  will  be 
carrying  on,  till  all  his  people  are  called  and 
glorified.  Accordingly  it  is  said,  "They 
shall  be  saved;"  and,  "he  will  appear  the 
second  time  without  sin  unto  salvation."  But 
redemption  was  his  work  on  earth :  and  he 
said  when  he  expired,  "It  is  finished:"  and 
he  '  entered  into  the  holy  place,  having  ob- 
tained eternal  redemption  for  us." 

The  Apostle  infers  the  inefficacy  of  the 
legal  sacrifices  from  their  repetition,  justly 
arguing  that  if  tiey  could  have  put  away  sin 
they  would  have  ceased  to  be  offered,  and  the 
worshippers  once  purged  would  have  had  no 
more  conscience  of  sins :  but  Christ  was  once 
flffered,  to  bear  the  sins  of  many ;  and  once  was 


sufficient.  By  the  one  offering  up  of  himself 
he  hath  perfected  for  ever  them  that  are  sanc- 
tified. His  resurrection  was  an  undeniable 
proof  of  the  completeness  of  his  satisfaction , 
it  was,  so  to  speak,  a  receipt  in  full,  given  to 
our  Surety  to  prove  that  he  had  paid  our  debt, 
and  set  us  free  for  ever. 

What  an  indignity  is  put  upon  him  by  any 
attempt  to  add  to  his  work !  Yet  some  talk  of 
"filling  up  that  which  is  behind  of  the  afflic- 
tions of  Christ."  But  the  Apostle,  in  these 
misapplied  words,  refers  to  the  sufferings  of 
his  servants  in  his  cause  and  for  his  sake,  and 
not  to  the  sufferings  he  personally  endured, 
when  atoning  for  our  sins  he  bore  our  grief, 
and  carried  our  sorrows.  What  can  be  "  lack- 
ing" here  1  What  can  be  added  to  that  which 
is  not  only  perfect,  but  infinite? 

"The  death  of  Christ  shall  still  remain, 
Sufficient,  and  alone." 

We  want  no  penance,  no  purgatory — His 
blood  cleanseth  from  all  sin.  We  want  no 
mediator,  no  patron — but  our  Advocate  with 
the  Father,  who  is  the  propitiation  for*  our 
sins ;  and  not  for  ours  only,  but  also  for  the 
sins  of  the  whole  world — We  make  mention 
of  his  righteousness  only. 

Let  his  finished  work  relieve  and  encourage 
us  under  all  our  imperfections.  We  complete 
nothing ;  in  every  thing  we  come  far  6hort  of 
the  glory  of  God  ;  and  even  our  duties  would 
condemn  us,  as  well  as  our  sins,  if  God  should 
deal  with  us  according  to  our  desert.  We 
ought  to  be  humbled  for  our  deficiencies,  and 
we  shall  deeply  bewail  them  before  God  if 
our  hearts  are  right  with  him.  But  the 
foundation  of  our  hope  lies  not  here.  We 
glory  in  the  cross  of  our  Lord  Jesus  Christ. 
He  redeemed  us  from  the  curse  of  the  law, 
being  made  a  curse  for  us.  We  live  through 
him.  We  are  accepted  in  the  Beloved.  We 
are  complete  in  him.  "  There  is  therefore 
now  no  condemnation  to  them  which  are  in 
Christ  Jesus,  who  walk  not  after  the  flesh, 
but  after  the  Spirit" 


AUGUST  6. 

"  Lord,  my  heart  is  not  haughty,  nor  mine  eye* 
lofty :  neither  do  I  exercise  myself  in  great 
matters,  or  in  things  too  high  for  me."— Psalm 
exxxi.  1. 

This  address  was  a  proof  of  David's  sin 
cerity.  His  aim  was  not  to  be  heard  of  men, 
but  of  God,  "  the  Judge  of  all."  He  there- 
fore does  not  speak  of  him,  but  to  him.  Rash 
and  daring  appeals  to  God  are  the  last  refuge 
of  impudent  falsehood,  and  never  make  an  im- 
pression in  favour  of  a  man's  truth  on  any  re- 
flecting mind.  But  if  in  your  retirement, 
when  you  are  alone  with  the  Supreme  Being, 
you  can  look  up  to  Omniscience,  and  say, 
"  Lord,  thou  knowest  all  things,  thou  knowes* 
that  I  love  thee ;"  if  you  can  kneel  before  him 


2&8 


AUGUST  6. 


and  pray,  "  Search  me,  O  God,  and  know  my 
heart,  try  me,  and  know  my  thoughts,  and 
see  if  there  be  any  wicked  way  in  me :" — 
this  is  coming  to  the  light ;  this  yields  one  of 
the  best  evidences  of  our  uprightness. 

There  are  various  cases  in  which  such  an 
appeal  to  God  is  more  than  allowable.  Let 
us  notice  one  only  It  is  when  we  lie  under 
the  misconception  of  friends,  the  censure  of 
neighbours,  and  the  reproach  of  enemies,  and 
we  have  not  the  opportunity  or  power  of  re- 
moving them.  How  pleasing  and  satisfying 
is  it  then  to  turn  from  ignorance,  prejudice,  and 
cruelty,  to  the  God  of  our  righteousness ! 
Thus  Job,  when  condemned  as  a  hypocrite, 
whose  sins  had  now  found  him  out,  said,  "  Be- 
hold, my  witness  is  in  heaven,  and  my  record 
is  on  high ;"  and  made  no  scruple  to  say, 
"Thou  knowest  that  I  am  not  wicked." 
There  are  instances  in  which  we  may  act  with 
the  greatest  conscientiousness,  and  yet  be 
unable  to  induce  another  into  our  views,  or 
make  him  feel  the  pressure  of  those  circum- 
stances, the  aggregate  of  which  decides  our 
own  minds.  Herein  appears  the  advantage 
of  reputation  ;  for  when  a  man's  character  is 
well  established,  he  ought  to  have,  and  he 
commonly  will  have  credit  given  him  for  a 
doubtful  or  unexplained  occurrence :  for 
though  a  tree  is  known  by  its  fruit,  where  the 
fruit  cannot  be  seen,  it  may  be  judged  of  by 
the  tree,  which  is  known. — David  was  accused 
by  Saul,  and  his  courtiers,  and  follower^,  as  a 
restless  and  proud  young  man,  who  wished  to 
work  himself  out  of  privacy  into  notice  and 
power.  But  his  rejcicing  was  this,  the  testi- 
mony of  his  conscience,  that  in  simplicity  and 
godly  sincerity,  not  with  fleshly  wisdom,  but 
by  the  grace  of  God,  he  had  had  his  conver- 
sation in  the  world  ;  and  more  abundantly  to 
them-ward.  For  the  best  witnesses  in  our 
favour  are  those  who  are  most  about  us,  and 
know  us  best.  Can  we  appeal  to  our  wives  1 
Can  we  appeal  to  our  children?  To  our 
servants  ?— Can  we  appeal  to  our  own  hearts  ? 
— Can  we  appeal  to  God,  who  is  greater 
than  our  hearts,  and  knoweth  all  things  ? 
"Lord,  my  heart  is  not  haughty,  nor  mine 
eyes  lofty :  neither  do  I  exercise  myself  in 
great  matters,  or  in  things  too  high  for  me." 

"Yet  did  ho  not  rise  from  a  cottage  into  a 
palace  V  This  was  not  from  himself,  but  from 
the  appointment  of  Him  who  putteth  down 
one  and  setteth  up  another,  and  giveth  no  ac- 
count of  any  of  his  matters.  The  elevation 
was  not  his  planning,  his  seeking,  his  choice. 
He  gained  nothing  from  it  as  to  enjoyment. 
He  was  never  so  happy  as  when  a  shepherd 
in  Bethlehem.  It  was  not  till  he  had  left  that 
peaceful  retreat,  he  exclaimed,  "  Oh  that  I 
had  wings  .ike  a  dove  !  for  then  would  I  fly 
away,  and  be  at  rest."  But  it  was  the  will 
of  God  that  made  him  what  he  was,  leading 
him,  as  blind,  by  a  way  that  he  knew  not,  and 
in  paths  that  he  had  not  known.     The  Lord 


also  who  raised  him  qualified  him  for  liis 
station  and  his  work :  and  no  one  could  have 
conducted  himself,  after  such  an  amazing 
change,  with  more  humility  and  modesty. 

Let  his  language  be  remarked  and  improv- 
ed by  us.  Let  us  learn  from  it  not  to  soar, 
unless  in  spiritual  concerns.  We  may  set  our 
affections  on  things  above ;  and  ought  to  have 
our  conversation  even  in  heaven ;  but  as  to 
temporal  things,  let  us  learn,  in  whatsoever 
state  we  are,  therewith  to  be  content;  and 
abide  in  the  callings  in  which  we  have  been 
called  of  God.  "  Seekest  thou  great  things 
unto  thyself?  Seek  them  not."  Aspire  not 
to  fill  places  and  offices  above  your  capacity. 
Some  render  it  obvious  enough  to  others  that 
they  do  exercise  themselves  in  great  matters, 
and  in  things  too  high  for  them.  And  when 
persons  have  not  sense  enough  to  discern 
their  inadequacy  themselves,  is  it  not  desira- 
ble that  some  of  their  friends  should  have 
faithfulness  enough  to  tell  them ;  and  thus 
save  them  from  exposure  and  ridicule  1  At 
public  meetings,  chairmen  and  speakers  com- 
monly begin  by  avowing  their  insufficiency 
and  unfitness — But  if  they  believe  what  they 
say,  why  do  they  engage  1  Such  apologies  in 
general  (for  there  are  exceptions)  go  for 
nothing,  or  are  considered  only  as  anglings 
for  praise,  with  the  bait  of  humility. 

Paul  tells  every  man  that  is  among  us  not  to 
think  of  himself  more  highly  than  he  ought  to 
think  ;  but  to  think  soberly,  according  as  God 
hath  dealt  to  every  man  the  measure  of  faith 
There  are  mysteries  and  difficulties  in  religion 
Is  it  not  much  more  consistent  with  lowliness, 
of  mind  to  keep  near  what  is  plain  and  use- 
ful than  to  roam   after  things  beyond  our 
reach?     What  have  we  to  do  with  the  fate  of 
idiots  and   heathens'?     We   know  our  own 
danger — "  How  shall  we  escape  if  we  neglect 
so  great  salvation  1"     What  have  we  to  do 
with  the  decrees  of  God  1  But  his  commands 
and    invitations  meet    our  duties    and    our 
wants.     Secret  things  belong  unto  God ;  but 
things  that  are  revealed  are  for  us  and  for 
our  children.     Yet  how  fond  are  we  of  at- 
tempting  what  is  incomprehensible  or  ab- 
struse !    Where  other  parts  of  Scripture  have 
had  one  interpreter,  the  Canticles  and  the 
Apocalypse  have  had  twenty.  "  Where  angels 
tremble,  fools  break  through  and  gaze."   Our 
Saviour  said,  even  to  his  apostles,  "  It  is  not 
for  you  to  know  the  times  or  the  seasons, 
which  the  Father  hath  put  in  his  own  power." 
Yet  what  a  rage  has  there  often  been  for 
prophetical  discussions !     And  though  no  one 
useful  truth  has  been  discovered,  or  practi- 
cal advantage  gained  by  all  the  stirs  which 
have  been  made  in  these  troubled   waters: 
though  all  the  schemes,   which  occasioned 
such  a  noise  for  a  time,  have  proved  after 
awhile  visionary,  and  left  their  founders  and 
advocates  ashamed  of  their  confidence ;  others 
rise  up  with  equal  zeal  and  equal  assurance 


AUGUST  7. 


257 


in  Mipport  of  new  theories.  But  they  also 
will  have  their  day.  The  ferment  soon  sub- 
sides. These  speculations  and  conjectures 
cannot  operate  as  principles,  for  want  of  cer- 
tainty. Yet  though  they  do  no  good  they 
may  do  evil,  by  occupying  the  attention,  and 
drawing  off'  the  mind  from  the  main  thing; 
by  injuring  the  temper;  and  by  producing 
self-conceit  and  a  contempt  of  others — for  peo- 
ple are  never  more  confident  than  when  they 
are  uncertain ;  or  more  eager  to  make  converts 
than  when  they  need  an  accession  of  suffrage, 
to  support  their  hypothesis  and  recommend  it. 
We  should  be  able  also  to  make  David's 
appeal  as  to  the  dispensations  of  Providence. 
His  way  is  in  the  sea.  The  reasons  of  his 
conduct  are  inscrutable.  Let  us  not  attempt 
to  correct  what  cannot  be  imperfect;  or  to 
criticise  what  we  do  not  understand.  Let  us 
be  still,  and  know  that  he  is  God.  "  O  the 
depth  of  the  riches  both  of  the  wisdom  and 
knowledge  of  God !  how  unsearchable  are 
his  judgments,  and  his  ways  past  finding  out ! 
For  who  hath  known  the  mind  of  the  Lord  1 
or  who  hath  been  his  counsellor  !" 


AUGUST  7. 

"  Surely  I  have  behaved  and  quieted  myself,  as  a 
child  that  is  weaned  of  his  mother :  my  soul  is 
even  as  a  weaned  child." — Psalm  cxxxi.  2. 

Weaned  from  whatl  Self-sufficiency,  self- 
will,  self-seeking.  From  creatures  and  the 
things  of  the  world — Not  indeed  as  to  their 
use,  but  as  to  any  dependence  upon  them  for 
his  happiness  and  portion.  The  desire  of  his 
soul  was  to  the  Lord,  and  the  remembrance 
of  his  Name ;  and  his  language  was,  "  Whom 
have  I  in  heaven  but  thee  1  and  there  is  none 
on  earth  that  I  desire  beside  thee" — "  As  for 
me,  I  will  behold  thy  face  in  righteousness :  I 
shall  be  satisfied,  when  I  awake,  with  thy 
likeness" — "There  be  many  that  say,  Who 
will  show  us  any  good  7  Lord,  lift  thou  up  the 
light  of  thy  countenance  upon  us.  Thou  hast 
put  gladness  in  my  heart,  more  than  in  the 
time  that  their  corn  and  their  wine  increased" 
— No  wonder  he  could  say,  "  My  soul  is  even 
as  a  weaned  child." 

Yet  this  experience  is  no  easy  attainment 
The  very  form  of  expression — "I  have  be- 
haved and  quieted  myself"  reminds  us  of 
some  risings  which  were  with  difficulty  sub- 
dued. There  is  a  difference  here  between 
Christ  and  Christians.  In  him  the  exercise  of 
grace  encountered  no  adverse  principles ;  but 
in  them  it  meets  with  constant  opposition. 
The  flesh  lusteth  against  the  Spirit;  and 
when  we  would  do  good,  evil  is  present  with 
us — Hence  the  warfare  within.  So  it  is  with 
"  the  child  that  is  weaned."  The  task  to  the 
mother  is  trying  and  troublesome.  The  infant 
cries  and  seems  to  sob  out  his  heart — He 
thinks  it  very  hard  in  her,  and  knows  not 
what  she  means  by  her  seeming  cruelty ;  and 
17 


the  mother's  fondness  renders  all  her  firmness 
necessary  to  keep  her  to  the  process — and 
sometimes  she  also  weeps  at  the  importunity 
of  his  dear  looks,  and  big  tears,  and  stretched 
out  hands.  But  it  must  be  done — And  there- 
fore, though  she  pities,  she  perseveres — and 
after  a  while  he  is  soothed  and  satinfied ;  for- 
gets the  breast ;  and  no  longer  feels  even  a 
hankering  after  his  former  pleasure. 

But  how  is  the  weaning  of  the  child  ac- 
complished 1  By  embittering  the  member  to 
his  lips — By  the  removal  of  the  object  in  the 
absence  and  concealment  of  the  mother — By 
the  substitution  of  other  food — By  the  influ- 
ence of  time.  So  it  is  with  us.  We  love  the 
world,  and  it  deceives  us.  Wre  depend  on 
creatures,  and  they  fail  us  and  pierce  us 
through  with  many  sorrows.  We  enter  for- 
bidden paths,  and  follow  after  our  lovers :  and 
our  way  is  hedged  up  with  thorns — and  we 
then  say,  Return  unto  thy  rest,  O  my  soul — 
and  now,  Lord,  what  wait  I  for  1  My  hope  is 
in  thee.  And  what  says  the  Saviour?  He 
that  cometh  to  me  shall  never  hunger ;  and 
he  that  believeth  in  me  shall  never  thirst: 
meaning,  not  only  that  they  shall  not  hunger 
and  thirst  after  spiritual  blessings  in  vain ;  but 
also  that  they  shall  not  hunger  and  thirst  after 
other  things,  as  they  once  did,  before  they 
tasted  that  the  Lord  is  gracious.  The  enjoy- 
ment of  a  greater  good  subdues  the  relish  of 
a  less.  What  are  the  indulgences  of  sin,  or 
the  dissipations  of  the  world,  to  one  who  is 
abundantly  satisfied  with  the  fatness  of  God's 
house,  and  is  made  to  drink  of  the  rivers  of 
his  pleasure  1 

This  is  the  blessed  state  we  should  seek- 
after.  The  want  of  this  weanedness  is  the 
source  of  apostasy  and  backsliding.  It  was 
because  her  heart  was  left  in  Sodom  that 
Lot's  wife  looked  back.  It  was  because  he 
loved  the  present  world  that  Demas  forsook 
the  apostles.  Owing  to  the  want  of  this  we 
have  so  many  inconsistencies  in  professors  of 
religion.  They  are  yet  attached  to  things 
from  which  they  are  restrained ;  and  in  the 
sight  of  God  they  are  considered  as  still  pur- 
suing them.  Give  me  a  Christian  that  is 
weaned  from  them,  having  found  something 
infinitely  superior.  He  who  lives  most  in  the 
enjoyment  of  his  heavenly  privileges  will  be 
the  most  secure  from  the  evil  of  temptation, 
and  walk  most  worthy  of  the  vocation  where- 
with he  is  called. 

We  should  also  be  concerned  to  exemplify 
this  disposition  with  regard  to  our  state  and 
circumstances  in  life.  The  secret  of  happi- 
ness is  not  the  enlargement  of  our  means,  but 
the  limitation  of  our  desires.  Let  us  consider 
ourselves  as  only  strangers  and  pilgrims  oi« 
earth.  Let  us  say  with  the  Shunamite,  "  1 
dwell  among  my  own  people."  Let  us  learn 
in  whatsoever  state  we  are,  therewith  to  be 
content.  Let  us  say,  "  The  Lord  shall  choose 
our  inheritance  for  us" — leaving-  all  to  hii 


358 


AUGUST  8. 


wisdom  and  goodness — and  desiring  nothing 
that  he  withholds — 

"  Pleas'd  with  all  the  Lord  provides  : 
Weaned  from  all  the  world  besides." 


AUGUST  8. 

4  There  shall  be  i  root  of  Jesse,  which  shall  stand 
for  an  ensign  of  the  people  ;  to  it  shall  the  Gen- 
tiles seek." — Isaiah  xi.  10. 

These  words  lead  us  to  observe  three  things 
with  regard  to  the  Messiah.  First,  his  com- 
ing in  the  flesh.  "  There  shall  be  a  root  of 
Jesse."  Some  contend  that  the  expression 
establishes  the  divine  nature  of  our  Lord,  and 
refer  to  his  own  authority  when  he  said,  "  I 
am  the  root  and  the  offspring  of  David."  As 
a  root  bears  the  stem,  and  not  the  stem  the 
root,  so,  say  they,  our  prophet  would  signify 
that  he  is  the  source  of  Jesse's  being,  and  not 
that  he  derives  his  being  from  him.  If  we  do 
not  yield  to  this  reasoning,  it  is  not  from  a  dis- 
belief of  our  Saviour's  divinity,  or  because 
we  think  it  of  little  importance  in  the  Chris- 
tian scheme ;  but  because  we  are  persuaded 
every  passage  of  Scripture  should  have  its 
own  proper  meaning,  and  no  more  stress 
should  be  laid  upon  it  than  it  was  designed  to 
bear;  for  a  bad  argument  always  injures  a 
good  cause.  If  we  wished  to  prove  what  we 
fully  believe,  that  he  had  a  divine  nature,  ac- 
cording to  which  he  made  Jesse  and  all  other 
creatures,  we  would  go  at  once  to  the  testi- 
mony of  John — "All  things  were  made  by 
him,  and  without  him  was  not  any  thing  made 
that  was  made ;"  or  to  the  decision  of  Paul — 
"  By  him  were  all  things  created,  that  are  in 
heaven,  and  that  are  in  earth,  visible  and  in- 
visible, whether  they  be  thrones,  or  domin- 
ions, or  principalities,  or  powers:  all  things 
were  created  by  him,  and  for  him."  But  "  a 
root  of  Jesse"  means  a  scion,  a  shoot  spring- 
ing out  of  one  of  his  roots ;  or  as  it  is  ex- 
pressed in  the  beginning  of  the  chapter, 
"  There  shall  come  forth  a  rod  out  of  the  stem 
of  Jesse,  and  a  branch  shall  grow  out  of  his 
roots."  The  phrase  marks  the  family  from 
which  he  should  arise.  This  was  not  known 
for  a  long  time,  and  was  the  effect  of  a  grad- 
ual discovery  of  him.  First,  he  was  revealed 
as  the  seed  of  the  woman  or  a  partaker  of 
human  nature,  then  as  of  the  seed  of  Abra- 
ham, then  as  of  the  tribe  of  Judah,  and,  lastly, 
as  of  the  house  of  David ;  and  this  was  so 
familiarly  known  when  he  was  on  earth,  that 
beggars  addressed  him  as  the  son  of  David.  It 
also  shows  his  humble  estate.  The  Scripture 
often  sets  forth  the  various  degrees  of  human 
condition  by  trees  and  plants.  We  find  Nebu- 
chadnezzar's greatness  represented  by  a  tree, 
whose  height  reached  to  heaven,  and  whose 
Bhadow  covered  the  earth :  while  his  abase- 
ment was  expressed  by  the  cutting  it  down  to 
J»e  ground,  and  leaving  only  the  stump  in 


the  ground.     Jesus  is  not  described  as  a  fine 
tall  tree,  full  of  boughs  and  leaves,  but  as  a 
sucker  from  an  unpromising,  and  seemingly 
dead  root.  He  was  poor  and  mean  in  the  esti- 
mation of  the  world ;  for  though  he  had  real 
and  unspeakable  worth,  though  in  him  were 
found  all  the  treasures  of  wisdom  and  know 
ledge,  and  in  him  dwelt  all  the  fullness  of  the 
Godhead  bodily,  all  this  is  less  than  nothing 
and  vanity  by  the  side  of  guineas  and  ribbons, 
in  the  eyes  of  the  multitude.    Therefore  says 
our  Prophet,  "  He  shall  grow  up  before  him 
as  a  tender  plant,  and  as  a  root  out  of  a  dry 
ground :  he  hath  no  form  nor  comeliness ;  and 
when  we  shall  see  him,  there  is  no  beauty 
that  we  should  desire  him."     Hence  it  is  not 
said,  "  a  root  of"  David  who  had  been  a  mighty 
monarch,  but  of  "Jesse"  whose  name  was 
unrenowned ;  implying  that  at  the  time  of  his 
appearing  the  house  of  his  lineage  would  be 
reduced  to  its  original  obscurity.     And  so  it 
was.     Joseph,  that  son  of  David  his  reputed 
father,  was  a  carpenter,  and  his  mother  a  pool 
virgin,  probably  working  with  her  hands  when 
her  honours  were  announced  to  her  by  tht 
angel.     Thus  the  King  of  kings  and  Lord  ot 
lords  was  born — not  in  the  city  of  Jerusalem 
but  in  a  village  in  the  north  of  Galilee,  little 
among  the  thousands  of  Judah — not  in    a 
palace,  but  in  a  stable.  Thus,  as  he  advanced 
in  life,  he  had  not  where  to  lay  his  head ;  his 
hearers  were  the  common  people;   and  the 
ministers  of  his  kingdom,  fishermen  from  the 
lake  of  Galilee.    This  has  always  scandalized 
the  pride  of  reason :  but  "  Jesus  rejoiced  in 
spirit,  and  said,  I  thank  thee,  O  Father,  Lord 
of  heaven  and  earth,  that  thou  hast  hid  these 
things  from  the  wise  and  prudent,  and  hast 
revealed  them  unto  babes:  even  so,  Father, 
for  so  it  seemed  good  in  thy  sight." 

Secondly,  his  destination — "Which  shall 
stand  for  an  ensign  of  the  people."  Here  is  a 
new  metaphor,  for  no  single  image  will  do 
him  justice;  yea,  all  that  we  can  employ 
must  fall  short  of  his  glory.  But  each  figure 
aids  our  conception  of  some  particular  part  of 
his  character  and  office.  Of  old  it  was  cus- 
tomary in  time  of  war  for  the  prince  or  com- 
mander to  erect  an  ensign  on  a  mountain  or 
hill,  there  to  summon  the  inhabitants  of  the 
province  to  place  them  in  military  condition, 
by  furnishing  them  with  arms,  training  them, 
assigning  them  their  rank  and  place,  and  giv- 
ing them  their  orders.  Thus  Jesus  was  lifted 
up  on  the  cross  that  he  might  draw  all  men 
unto  him;  and  thus  he  is  lifted  up  in  the 
preaching  of  the  Gospel,  that  he  might  gather 
together  in  one,  the  children  of  God  that  are 
scattered  abroad.  Therefore  it  was  said,  "  to 
him  shall  men  come ;"  "  to  him  shall  the 
gathering  of  the  people  be" — as  the  inhabit- 
ants of  a  town  gather  together  at  the  only 
well  that  supplies  them — as  pupils  assemble 
around  the  only  master  that  can  teach  them — 
as  soldiers  repair  to  *be  oriflamb  suspended 


AUGUST  9. 


259 


over  the  chiefs  teat  The  allusion  is  just  and 
suitable.  The  religious  life  is  a  warfare. 
Christians  are  good  soldiers  of  Jesus  Christ 
He  is  the  Captain  of  their  salvation,  the 
Leader  and  Commander  of  the  people.  He 
conducts  them  not  to  carnage  and  infamy,  but 
to  glory,  honour,  and  immortality.  His  war- 
fare is  not  carnal,  but  spiritual ;  and  it  is  a 
good  warfare ;  and  they  need  not  be  afraid  to 
follow  his  movements ;  he  cannot  err.  With 
him  they  are  always  safe.  He  will  teach  their 
hands  to  war  and  their  fingers  to  fight ;  he 
will  renew  their  strength ;  he  will  make  their 
way  prosperous — Yea,  in  all  these  things  they 
are  more  than  conquerors  through  him  that 
loved  them. 

Thirdly,  his  successful  influence — "To  it 
shall  the  Gentiles  seek."  In  his  quotation  of 
the  words,  the  Apostle  varies  the  language, 
and  says,  "In  his  Name  shall  the  Gentiles 
trust"  But  there  is  no  inconsistency  between 
this  seeking  and  this  trusting ;  the  one  is  the 
cause,  the  other  the  effect ;  or  rather  each  is 
alternately  both  cause  and  effect  too.  Because 
we  trust  in  him  we  seek  him ;  and  when  we 
seek  him  we  find  how  worthy  he  is  of  our 
trust,  for  they  that  know  his  name  will  put 
their  trust  in  him.  The  trusting  is  the  seek- 
ing in  the  principle ;  and  the  seeking  is  the 
trusting  in  the  exercise. 

But  who  were  to  be  the  subjects  attracted  ? 
"  The  Gentiles."  Nothing  could  have  been 
more  unlikely  when  this  assurance  was  giv- 
en. The  whole  world  was  lying  in  wicked- 
ness, and  abandoned  to  the  most  abominable 
idolatries,  "  without  Christ  being  aliens  from 
the  commonwealth  of  Israel,  and  strangers 
from  the  covenants  of  promise,  having  no 
hope,  and  without  God  in  the  world."  What 
probability  was  there  that  these  should  believ.e 
in  one  who  was  crucified,  and  become  follow- 
ers of  the  meek  and  holy  Jesus  1  But  it  had 
been  announced,  and  it  was  to  a  surprising 
extent  accomplished.  We  may  see  the  change 
in  our  own  country.  We  were  heathens,  led 
away  of  dumb  idols,  and  enslaved  by  comfort- 
less and  cruel  superstitions.  But  what  a 
prevalence,  and  what  triumphs,  for  ages,  has 
the  Gospel  attained  here  !  And  yet  without 
miracles ;  and  by  the  blessing  of  God  upon 
means  far  inferior  to  those  we  possess,  and 
upon  exertions  made  under  far  greater  disad- 
vantages than  we  have  to  contend  with.  How 
groundless  is  missionary  discouragement ! 
What  has  been  done — may  be  done.  Is  any 
thing  too  hard  for  the  Lord  ? 

And  we  here  ree  not  only  the  power  of 
God,  but  we  see  the  nature  of  the  Gospel  dis- 
pensation. It  forbids  none,  however  unfavour- 
able their  condition  and  character.  It  cries, 
Peace,  Peace,  to  him  that  is  far  off,  as  well  as 
to  them  that  are  nigh.  The  Gentiles  were 
called  dogs  by  the  Jews;  and  our  Saviour 
himself  speaks  of  them  as  inhabiting  the 
highways  and  hedges,  and  as  the  poor,  and 


the  maimed,  and  the  halt  and  the  blind.  Yet 
for  these  there  wls  room.  These  were  to  be 
compelled  to  come  in.  The  Saviour  excludes 
none  but  those  who  exclude  themselves ;  and 
he  even  complains  of  their  conduct — "Ye 
will  not  come  to  me  that  ye  might  have  life." 
Let  the  vilest  of  the  vile,  let  the  chief  of  sin- 
ners seek  to  him,  and  try  the  graciousness 
and  truth  of  the  promise  that  has  been  the 
sheet-anchor  of  thousands — "  Him  that  com- 

ETH   ONTO   ME   I  WILL  IN  NO  WISE  CAST  OUT." 


AUGUST  9. 

u  The  lines  are  fallen  unto  me  in  pleasant  places , 
yea,  I  have  a  goodly  heritage" — Psalm  rvi.  6. 

We  may  put  this  acknowledgment  into  the 
mouth  of  an  indulged  child  of  Providence. 

David  seems  to  refer  to  the  division  of  the 
land  of  promise  by  Lot  What  fell  to  the 
share  of  his  tribe  had  some  special  advan- 
tages, for  which  he  expresses  himself  with 
gratitude  and  joy.  He  had  also  been  raised 
up  from  an  obscure  and  contracted  station  to 
the  possession  of  honours  and  resources, 
which  filled  him  with  wonder  and  praise,  and 
led  him  to  exclaim,  "  Lord,  what  am  I,  and 
what  is  my  father's  house,  that  thou  hast 
brought  me  hitherto  ?"  There  are  many  who 
are  similarly  favoured,  though  not  in  an  equal 
degree.  They  have  independence  ;  or  if  they 
have  not  abundance,  they  have  competency, 
which  Agar  deems  far  preferable.  They  have 
an  agreeable  calling.  Business  prospers,  and 
exceeds  their  wants.  They  have  a  peace- 
ful dwelling  and  affectionate  connexions. 
They  have  health,  and  power  to  relish  the 
beauties  of  nature,  the  bounties  of  earth,  and 
the  endearments  of  social  life — 

"  Not  more  than  others  they  deserve. 
Yet  God  has  given  them  more — " 

And  far  more — Their  cup  runneth  over. 

Only  let  them  remember  that  these  indul 

gences  are  not  "  the  one  thing  needful ;"  and 

that  it  becomes  them  to  say,  with  Watts, 

**  Without  thy  graces  and  thyself, 
I  were  a  wretch  undone." 

Or,  with  Cowper, 

"Give  what  thou  canst,  without  thee  we  are  poor. 
And  with  thee  rich,  take  what  thou  wilt  away." 

Whatever  these  outward  blessings  may  do 
for  them,  they  cannot  reach  their  principal 
exigences.  They  profit  not  in  the  day  of 
wrath,  nor  deliver  from  death,  nor  evince  the 
friendship  of  God,  nor  relieve  the  burdened 
conscience,  nor  heal  the  wounded  spirit,  nor 
content  the  cravings  of  an  immortal  mind. 
Yea,  they  should  also  remember,  that  iney 
are  in  peculiar  danger  from  these  enjoyments. 
The  peril  is,  that  they  trust  in  uncertain 
riches,  and  not  in  the  living  God,  who  giveth 
us  richly  all  things  to  enjoy — That  they  make 
the  creature  a  substitute  for  the  Creator — 
That  they  lose  the  heart  of  a  stranger — That 


2lK) 


A   GUST  10. 


they  forget  their  resting-place — That  their 
thoughts  are  drawn  off  from  home  by  the 
agreeableness  and  delights  of  the  way — That 
their  table  becomes  a  snare ;  and  their  pros- 
perity destroys  them.  The  writer,  some  years 
ago,  in  a  neighbouring  city,  received  in  the 
milpit  the  following  note :  "  The  prayers  of 
this  congregation  are  earnestly  desired  for  a 
man  who  is  prospering  in  his  worldly  con- 
cerns." And  if  he  did  this  sincerely,  and 
there  is  no  reason  to  question  it,  the  man 
showed  an  acquaintance  with  the  weakness 
and  depravity  of  human  nature.  He  had  stu- 
died himself;  he  had  observed  others.  He 
had  also  read  his  Bible  to  purpose,  which  in- 
formed him  how  Joseph,  in  the  court  of  Pha- 
raoh, swore  "  by  the  life  of  Pharaoh  ;"  how 
David  in  his  prosperity  said,  "  I  shall  not  be 
moved ;"  how  Hezekiah,  delivered,  recovered, 
honoured,  "rendered  not  according  to  the 
benefit  done  him,  for  his  heart  was  lifted  up ;" 
how  Jeshurun  waxed  fat  and  kicked — "  then 
he  forsook  God  which  made  him,  and  lightly 
esteemed  the  Rock  of  his  salvation." 

Yet  these  things  are  good  in  themselves ; 
and  display  the  bounty  and  kindness  of  God  ; 
and  yield  us  a  thousand  comforts  and  advan- 
tages. And  who  could  imagine  they  were 
bestowed  upon  those  who  are  not  worthy  of 
the  least  of  all  his  mercies ;  yea,  upon  rebels 
who  deserve  his  wrath  1  Surely  it  becomes 
the  possessors  to  be  thankful,  and  to  say, 
"Bless  the  Lord,  O  my  soul,  and  forget  not 
all  his  benefits."  Surely  they  must  be  the 
vilest  of  all  beings,  whose  feelings  do  not 
often  produce  the  acknowledgment,  "The 
lines  are  fallen  to  me  in  pleasant  places;  yea, 
I  have  a  goodly  heritage." 

"  But  all  are  not  thus  indulged  :  all  cannot 
use  this  language."  Yet  more  might  use  it : 
and  more  would  use  it  if  they  were  more  sen- 
sible of  their  desert,  more  humble,  more  dis- 
posed to  compare  conditions  not  with  those 
above  them,  but  with  those  below  them.  For 
while  they  are  injured  in  their  circumstances, 
others  are  ruined.  While  they  have  lost  one 
child,  others  have  been  bereaved  of  all  their 
offspring.  While  they  have  occasional  in- 
firmities and  ailments,  others  are  bedridden, 
made  to  possess  months  of  vanity,  and  have 
none  assurance  of  their  life.  We  do  not  won- 
der that  persons  are  dissatisfied  with  their 
portion,  who  send  out  pride  and  fancy  to  ex- 
plore it ;  who  dwell  on  the  dark  side  of  their 
condition  only,  and  never  look  at  the  bright 
one ;  and  suffer  the  impression  of  a  single 
trial  to  render  them  insensible  to  the  claims 
of  a  thousand  comforts. 

And  we  leave  those  whom  Jude  calls 
"  murmurers  and  complainers ;"  or,  as  the 
word  is,  blasphemers  of  their  lot.  Haman 
goes  home  to  his  wife,  and  states  all  his 
greatness,  but  adds,  "Yet  all  this  availeth 
me  nothing,  so  long  as  Mordecai  the  Jew  sit- 
teth  at  the  king's  gate."    Ahab,  in  a  palace, 


cannot  eat  and  drink ;  and  turns  sick ;  and 
takes  to  his  bed  ;  because  one  of  his  subjects 
will  not  sell  him  a  few  yards  of  garden 
ground.  One  is  mopish  and  melancholy  be- 
cause he  cannot  get  a  particular  place  or  of- 
fice. Another  is  sour  or  spiteful  because  all 
the  neighbourhood  will  not  bend  to  his  hu- 
mour, or  think  him  so  great  a  man  as  he  im- 
agines himself  to  be — we  do  not  wish  the 
cravings  of  such  groaners  to  be  indulged  ;  if 
would  only  carry  them  the  further  still  from 
contentment.  But  we  pray  tliat  they  may  ex 
change  "  the  sorrow  of  the  world  which  work 
eth  death,"  for  that  "godly  sorrow  which 
worketh  repentance  unto  life,  and  needeth 
not  to  be  repented  of." 


AUGUST  10. 

"  The  lines  are  fallen  unto  me  in  pleasant  places ; 
yea,  I  have  a  goodly  heritage." — Psalrn  xvi.  6. 

We  may  put  this  acknowledgment  into 
the  mouth  of  an  inhabitant  of  this  fa- 
voured COUNTRY. 

People  are  naturally  attached  to  a  land  in 
which  they  were  born  and  brought  up,  and 
with  which  all  their  earliest  recollections  and 
feelings  are  associated.  It  has  pleasures  and 
charms  for  them  that  others  know  not  of. 
And  who  would  be  cruel  enough  to  deprive 
them  of  their  preference?  and  make  them 
miserable  by  comparison'!  Rather,  who  would 
not  rejoice  that  there  is  no  region  so  abso- 
lutely dreary  and  barren  as  to  have  no  flow- 
ers and  attractions  scattered  over  it  by  the 
kindness  of  Providence,  to  bind  them  to  theii 
native  soil,  and  to  make  it  painful  to  leaves 
their  own  country  and  their  father's  house "? 

Yet  we  need  not  confound  things  that  dif- 
fer ;  and  it  would  be  the  strangest  inconsid- 
eration  and  ingratitude,  were  we,  as  English- 
men, to  be  unaffected  with  the  advantages  we 
enjoy  in  this  highly  distinguished  and  indulg- 
ed country.  We  refer  not  to  our  extensive 
dominion,  far  surpassing  the  Roman  world, 
having  more  than  sixty  millions  under  our 
sway,  in  one  part  of  our  dominion  only.  Nei- 
ther do  we  admire  the  manner  in  which  our 
dominion  has  sometimes  been  acquired  and 
enlarged ;  though  we  are  persuaded  the  con- 
querors will  prove  h'essings  to  the  conquered. 
In  a  thousand  instances  we  are  far  from  fault- 
less.    But, 

"  England,  with  ail  thy  faults  I  love  thee  still !" 

And  how  much  is  there,  whatever  view  1 
take,  to  induce  the  acknowledgment,  "  The 
lines  are  fallen  to  me  in  pleasant  places;  yea, 
I  have  a  goodly  heritage !"  Let  me  think  of 
our  insular  situation,  in  consequence  of  which 
we  are  open  to  commerce ;  guarded  from  in- 
vasion ;  and  even  in  war  itself  know  so  little 
of  its  ravages,  never  hearing  the  confused 
noise  of  warr'ora,  or  seeing  garments  diooed 


AUGUST  11 


261 


m  blood  Let  we  think  of  the  temperature 
of  our  atmosphere,  in  which  we  are  not  frozen 
to  statues,  or  dissolved  in  heat.  Let  me  think 
of  our  freedom  from  tornadoes,  hurricanes, 
earthquakes,  pestilences.  Let  me  think  of  a 
country  where  the  seasons  regularly  return 
and  melt  into  each  other — where  are  the 
sweet  interchanges  of  hill  and  vale,  and  wood 
and  lawn — where  the  pastures  are  clothed 
with  flocks  and  herds — where  the  fields  and 
valleys  stand  thick  with  corn — where  we  are 
fed  with  the  finest  of  the  wheat  Let  me 
think  of  a  country  whose  merchants  are 
princes,  and  whose  traffickers  are  the  honour- 
able of  the  earth — a  country  ennobled  by  the 
zeal  of  patriots,  enriched  by  the  blood  of  mar- 
tyrs, endeared  and  sacred  by  the  dust  of  a 
pious  multitude  without  number — a  country 
illustrious  by  every  kind  of  genius,  and  by 
every  improvement  in  science  and  in  art — a 
country  in  whose  well-balanced  Constitution 
are  blended  the  advantages  of  monarchy,  aris- 
tocracy, and  democracy,  without  their  defects 
— a  country  whose  government  is  equally 
averse  to  tyranny  and  anarchy ;  where  none 
are  above  law  and  none  below  it ;  where  lib- 
erty has  so  long  fixed  her  abode ;  where  reli- 
gious opinions  produce  no  civil  disabilities; 
where  all  persecution  is  excluded ;  and  where 
every  man  sits  under  his  own  vine  and  vine- 
yard, and  none  can  make  him  afraid.  Let  me 
think  of  a  country  where  charity  and  com- 
passion reign  not  only  in  numberless  personal 
acts,  but  in  a  thousand  institutions  to  meet 
every  kind  of  distress,  and  lessen  the  sum  of 
human  woe.  Let  me  think  of  a  country  pos- 
sessing not  only  so  many  natural,  intellectual, 
civil,  and  social  advantages,  but  so  many 
moral  and  religious  privileges;  where  not 
only  the  darkness  of  paganism,  but  of  super- 
stition is  past,  and  the  true  light  shineth ; 
where  the  Scriptures  are  found  in  our  own 
language,  and  all  are  allowed  to  read  them, 
and  able  to  procure  them ;  where  the  word 
of  life  is  preached,  and  we  can  hear  the  joyful 
sound  of  the  truth  as  it  is  in  Jesus ;  where 
the  Gospel  of  Christ  is  not  only  spreading 
widely  among  ourselves,  but  zealous  and  per- 
severing efforts  are  making  by  individuals 
and  communities  to  convey  it  to  others — 
Where  shall  I  end  ?  And  can  I  glance  at  all 
this,  and  not  say,  "It  is  a  good" land  which 
the  Lord  our  God  hath  given  us!"  Ought  I 
uot  to  be  thankful  to  him  who  determines  the 
bounds  of  my  habitation,  and  performeth  all 
things  for  me?  Ought  I  not  to  bear  with  pa- 
tience and  cheerfulness  a  few  difficulties  and 
trials  inseparable  from  a  condition  so  favoured 
and  indulged  ?  Ought  I  not  to  be  concerned 
to  improve  my  privileges,  and  to  fear  the  dan- 
ger arising  from  so  great  a  responsibility? 
Where  much  is  given,  will  not  much  be  re- 
quired ?  Was  not  Capernaum  that  was  ex- 
alted unto  heaven  thrust  down  to  hell  ?  Did 
»>'  God  say  to  the  Jews.  You  only  have  I 


known  of  all  the  families  of  the  earth ;  there- 
fore you  will  I  punish  ?  And  ought  I  nut  to 
dwell  in  the  land,  and  to  do  all  in  my  power 
to  promote  the  righteousness  which  exalteth 
a  nation !  And  should  not  I  pray  for  its  safety 
and  peace,  and  prosperity  ?  "  Let  thy  v  -rk 
appear  unto  thy  servants,  and  thy  glory  >uito 
their  children.  And  let  the  beaut\  of  the 
Lord  our  God  be  upon  us:  and  establish  thou 
the  work  of  our  hands  upon  us ;  yea,  the  work 
of  our  hands  establish  thou  it" 


AUGUST  11. 

u  The  lines  are  fallen  unto  me  tit  pleasant  places , 
yea,  I  have  a  goodly  heritage." — Psalm  xvi.  6. 

We  may  put  this  acknowledgment  into  the 
mouth  of  a  Christian  with  regard  to  hu 

8PIRITX'AL  CONDITION. 

Read  the  preceding  verse :  "  The  Lord  is 
the  portion  of  mine  inheritance  and  of  my 
cup :  thou  maintainest  my  lot"  What  won- 
der then  that  the  possessor  should  exclaim, 
"The  lines  are  fallen  unto  me  in  pleasant 
places ;  yea,  I  have  a  goodly  heritage."  He 
uses  but  one  word  in  describing  his  estate, 
but  it  is  the  most  comprehensive.  Had  he 
written  volumes,  and  enumerated  all  the  trea- 
sures of  heaven,  and  earth,  and  sea,  he  would 
have  said  less,  and  to  far  less  purpose,  than  in 
saying,  "  The  Lord  is  the  portion  of  mine  in- 
heritance." The  greater  includes  the  less 
If  He  be  mine,  what  is  the  substance  of  my 
portion  but  his  fullness?  and  the  measure  of  my 
portion  but  his  immensity?  and  the  duration 
of  my  portion  but  his  eternity  ?  Yet  this  is 
the  truth  of  the  case ;  in  the  everlasting  cov- 
enant ordered  in  a  things  and  sure,  he  has 
been  pleased  to  make  over  himself  to  his  peo- 
ple, with  all  he  is,  and  all  he  has.  "  I  will  be 
thy  God.  I  will  pardon  thy  sins.  I  will  sanc- 
tify thy  nature.  I  will  supply  all  thy  need. 
I  will  be  light  to  thy  darkness.  I  will  be 
strength  to  ^iy  weakness.  I  will  bless  thy 
bread  and  thy  water.  All  my  ways  towards 
thee  shall  be  mercy  and  truth.  All  things 
shall  work  together  for  thy  good.  I  will  guide 
thee  with  my  counsel,  and  afterward  receive 
thee  to  glory." 

This  is  no  more  than  the  meanest  Christian 
may  claim  and  exult  in.  Meanest  did  we  say  ? 
We  retract  the  term.  A  Christian  may  be 
afflicted  and  poor ;  but  he  cannot  be  mean — 
He  is  one  of  the  excellent  of  the  earth,  of 
whom  the  world  is  not  worthy.  Let  the  rich 
and  the  great  bring  together  all  their  claims, 
and  make  their  boast  the  poorest  Christian 
beggars  them  all ;  for  he  can  say,  "  God  is  the 
strength  of  my  heart,  and  my  portion  for 
ever."  And  he  ought  to  preserve  a  sense  of 
this  in  his  mind.  He  ought  to  live  nobly.  He 
ought  to  feel  contentedly  in  whatsoever  state 
he  is.  He  ought  not  to  envy  others  their  good 
things;  nor  sink  like  others  under  losses  and 
trials.     When  their  lamps  are  put  out  they 


Xtl 


AUGUST  12. 


ire  in  utter  darkness ,  out  the  San  of  righte- 
ousness arises  upon  him.  When  their  vessels 
are  broken,  all  their  comforts  are  gone ;  but 
he  has  the  fountain  of  living  waters — They 
have  no  God ;  but  "  the  Lord  is  the  portion 
of  his  inheritance." 

If,  from  viewing  his  state  essentially,  he 
examines  it  comparatively,  he  will  have  fresh 
reason  to  exclaim,  "The  lines  are  fallen  to 
me  in  pleasant  places ;  yea,  I  have  a  goodly 
heritage."  For  what  should  we  value  a  heri- 
tage 1  We  should  commend  it  for  healthful- 
ness.  No  heritage  would  be  deemed  pleasant 
and  goodly  that  was  injurious  to  health,  with- 
out which  we  can  relish  nothing.  The  ap- 
prehension of  losing  this  all-important  blessing 
would  alone  induce  us  to  resign  any  situation, 
unless  we  were  compelled  to  remain  in  it. 
But  such  is  the  Christian's  heritage,  that  all 
those  who  have  lived  upon  it,  however  disor- 
dered before,  have  been  restored  to  a  miracle, 
and  each  of  them  could  say,  I  am  a  wonder 
unto  many.  We  should  commend  it  for  fer- 
tility. Hence  Moses  extols  Canaan  as  a  land 
flowing  with  milk  and  honey,  and  in  which 
there  was  no  scarceness.  In  like  manner  he 
says  of  Joseph  ;  "  Blessed  of  the  Lord  be  his 
land,  for  the  precious  things  of  heaven,  for  the 
dew,  and  for  the  deep  that  coucheth  beneath, 
and  for  the  precious  fruits  brought  forth  by 
the  sun,  and  for  the  precious  things  put  forth 
by  the  moon,  and  for  the  chief  things  of  the 
ancient  mountains,  and  for  the  precious  things 
of  the  lasting  hills."  No  earthly  inheritance 
can  yield  the  possessor  every  thing  he  wants ; 
but  God's  riches  in  glory  by  Christ  Jesus  can 
supply  all  the  Christian's  need.  We  should 
commend  it  for  safety.  The  best  heritage 
would  fetch  little  that  had  no  defence,  but 
was  open  to  invasion  and  injury.  There  is 
nothing  that  adds  so  much  to  the  enjoyment 
of  a  possession  as  a  sense  of  security :  sitting 
under  our  own  vine  and  fig-tree,  and  none 
making  us  afraid.  Upon  all  tire  Cnristian's 
glory  there  is  a  defence.  His  soul  dwells  at 
ease  :  and  he  is  in  quiet  from  the  fear  of  evil. 
An  heritage  would  not  be  deemed  pleasant  or 
goodly,  if  cut  off  from  the  privilege  of  inter- 
course. Christians  have  the  communion  of 
saints.  There  is  an  open  and  constant  com- 
munication between  them  and  heaven.  :Their 
fellowship  is  with  the  Father  and  with  his 
Son  Jesus  Christ. 

Blessed  are  the  people  that  are  in  such  a 
case :  yea,  happy  is  the  people  whose  God  is 
the  Lord. 


AUGUST  12. 

"  They  shall  cry  unto  the  Lord  because  of  the  op- 
pressors, and  he  shall  send  them  a  saviour,  and 
a  great  one." — Isaiah  xix.  20. 
Let  us  consider  these  words  in  the  noblest 

exemplification  of  which  they  are  susceptible ; 

and  let  us  remark  what  they  say  of  the  saved, 

and  what  thev  say  of  the  Saviour. 


What  they  say  of  the  saved:  "They  shai' 
cry  unto  the  Lord  because  of  the  oppressors.' 
The  representation  includes  their  state — They 
are  oppressed,  and  their  oppressors  are  worse 
enemies  than  any  of  the  conquerors  who  have 
enslaved  nations.  They  are  more  base,  and 
vile,  and  cruel,  and  reduce  their  vassals  to  far 
greater  wretchedness  and  ruin.  And  we  can- 
not mistake  who  these  tyrants  are,  when  we 
know  that "  the  Son  of  God  was  manifested  that 
he  might  destroy  the  works  of  the  devil,"  thai 
he  "  might  deliver  us  from  this  present  evil 
world,"  that  he  might  "  turn  every  one  of  us 
away  from  our  iniquities,"  that  he  might  "  save 
his  people  from  their  sins."  It  includes  their 
sensibility.  Many  are  unwilling  to  own  their 
condition ;  and  resemble  the  Jews,  who,  when 
our  Lord  spoke  of  making  them  free,  exclaim- 
ed, "  We  were  never  in  bondage  to  any  man," 
though  they  had  been  captives  to  every  neigh- 
bouring power,  and  were  then  a  Roman  prov- 
ince. But  these  are  awakened  to  consider,  and 
enlightened  to  see  their  deplorable  estate. 
This  is  what  divines  call  conviction  of  sin  , 
and  which  commonly  operates  in  the  following 
order.  The  man  first  feels  the  effects  of  his 
sin.  The  prodigal  began  to  be  in  want:  ] 
here  perish  with  hunger :  I  will  arise.  Then 
he  feels  the  guilt  of  sin,  and  learns  that  what- 
ever miseries  he  has  brought  upon  himself 
here,  they  are  only  the  beginnings  of  sorrow, 
and  a  small  part  of  his  desert.  The  soul  tha* 
sinneth  it  shall  die.  It  is  a  fearful  thing  tc 
fall  into  the  hand  of  the  living  God.  Who  can 
dwell  with  everlasting  burnings]  At  last  he 
becomes  sensible  of  the  pollution  of  sin,  as 
the  defilement  of  the  soul,  and  as  rendering 
him  unfit  for  communion  with  a  holy  God — 
"Behold,  I  am  vile:  wherefore  I  abhor  my- 
self, repenting  in  dust  and  ashes."  It  include; 
also  their  disposition — "  They  cry  unto  th< 
Lord"  for  relief  and  deliverance.  Convictioi 
of  sin  always  issues  in  earnest  prayer :  am. 
such  prayer  cannot  be  in  vain — 

"He  shall  send  them  a  Saviour" — And 
what  is  said  of  him  ?  A  single  distinction  i? 
given  him :  but  how  much  does  it  contain ! 
and  how  suitable,  how  necessary  is  it  to  meet 
our  wants!  Our  case  is  beyond  expression 
difficult ;  yea,  it  is  desperate  in  itself,  and  also 
with  regard  to  "  the  help  of  men  and  angels 
joined."  Every  kind  of  saviour  therefore  will 
not  do  for  us ;  he  must  be  mighty  to  save : 
and  our  help  is  laid  on  one  that  is  mighty — 
He  shall  send  tRem  a  Saviour ;  "  and  a  great 
one."  He  is  so  in  four  respects.  A  great  one 
if  we  consider  the  dignity  of  his  person.  The 
grandest  titles  are  not  withholden  from  him 
in  the  Scriptures  of  truth.  There  he  is  not 
only  the  child  born,  and  the  son  given,  but 
the  mighty  God.  There  he  is  not  only  the 
man  and  the  sufferer,  but  the  maker  of  al' 
things :  "  all  things  were  created  by  him  and 
for  him."  Can  we  think  «.oo  highly  of  such  a 
Saviour  1  Can  we  confide  in  him  too  confi- 
pently  ]     Can  our  interestb  ever  fail  in  Buca 


august  ia 


263 


lands  ]  "  I  know,"  says  Paul,  "  whom  I  have 
believed,  and  am  persuaded  that  he  is  able  to 
keep  that  which  I  have  committed  to  him 
against  that  day." 

A  great  one,  if  we  consider  the  immensity 
of  the  number  he  saves.  These  have  been 
commonly  few,  compared  with  their  contem- 
poraries :  yet  the  aggregate  of  them  from  the 
beginning  is  a  countless  multitude.  But  when 
we  look  to  the  future,  we  read  of  the  nations 
of  them  that  are  saved.  It  is  said,  he  shall 
sprinkle  many  nations.  Yea,  all  nations  shall 
be  blessed  in  him :  all  flesh  shall  see  the  sal- 
vation of  God. 

A  great  one,  if  we  consider  the  vastness  of 
the  deliverance  he  achieves.  It  is  called  "so 
great  salvation :"  inexpressibly,  inconceivably 
great  What  are  all  other  salvations  com- 
pared with  this ?  They  free  us  from  some 
evils,  this  saves  us  from  all  evil.  They  confer 
some  advantages,  this  secures  every  advan- 
tage. They  are  temporal,  this  is  eternal: 
"  Israel  shall  be  saved  in  the  Lord  with  an 
everlasting  salvation ;  they  shall  not  be  asham- 
ed or  confounded,  world  without  end." 

A  great  one,  if  we  consider  that  his  suf- 
ficiency reaches  beyond  every  extremity. 
Hence,  says  the  Apostle,  "  He  is  able  to  save 
unto  the  uttermost."  His  blood  cleanses  from 
the  greatest  guilt.  His  grace  can  enlighten 
the  darkest  understanding,  and  soften  the 
hardest  heart,  and  subdue  the  most  rebellious 
will — Nothing  is  too  hard  for  the  Lord. 

But  some  may  be  ready  to  say,  You  need  not 
enlarge  here.  VVe  do  not  question  his  ability 
— but  his  readiness  to  save.  Is  he  a  trilling 
Saviour  !  In  answer  to  this,  we  observe,  First, 
That  the  assurance  of  his  ability  is  an  impli- 
cation of  his  willingness:  for  it  would  be  use- 
less, it  would  be  worse  than  useless,  it  would 
tantalize  and  torment  us,  were  we  informed 
that  our  perishing  condition  was  within  the 
compass  of  his  power,  but  not  within  the  reach 
of  his  pity.  And,  Secondly,  the  sacred  writers 
would  think  his  compassion  was  taken  for 
granted,  and  that  no  one  could  possibly  doubt 
the  inclination  of  his  heart  Who,  without 
our  solicitation,  remembered  us  in  our  low  es- 
tate, and  said,  Deliver  from  going  down  into 
the  pit  I  have  found  a  ransom  ?  Who  took 
upon  him  flesh  and  blood,  and  ca«ne  into  the 
world  to  save  sinners]  Who,  when  rich,  for 
our  sakes  became  poor  ]  Who  died  for  the 
ungodly]  Who  has  said',  and  confirmed  it 
by  his  oath,  by  his  blood,  and  by  every  in- 
stance of  his  conduct  "  him  that  cometh  unto 
me,  I  will  in  no  wise  cast  out  ]" — "  Lord,  I 
believe ;  help  thou  mine  unbelief" 


AUGUST  13. 

1  And  Moses  built  an  altar,  and  called  the  name 
of  it  JEHOVAH-nissiS—Exod.  xvii.  15. 

It  was  upon  the  defeat  of  Amalek  and  his 
people  that  Moses  built  this  altar  for  sacrifice 


and  thanksgiving.  But  what  is  the  import 
of  the  name  he  gave  it ;  jehovah-nissi  ]  The 
Lord  my  banner.  A  banner  is  a  military  flag, 
standard,  or  ensign,  commonly  coloured  and 
figured,  carried  in  war,  and  displayed  to  col- 
lect regulate,  and  encourage  the  troops.  It 
would  be  needless  and  absurd  to  run  a  paral- 
lel between  a  banner  and  God.  It  is  enough 
to  observe,  that  it  is  not  only  applied  to  him 
metaphorically,  but  by  a  figure  of  speech, 
which  puts  a  part  for  the  whole :  and  intends 
that  he  is  every  thing  to  his  people  in  the 
character  of  warriors. 

It  therefore  reminds  us  that  the  Christian 
life  is  a  warfare.  There  is  no  image  by  which, 
in  the  Scriptures,  it  is  more  frequently  ex- 
pressed. And  though  it  be  called  "a  good 
warfare,"  it  is  the  most  serious  and  trying  in 
which  we  can  ever  be  engaged ;  and  every 
partaker  of  Divine  grace  can  say,  with  Paul, 
"  So  fight  I  not  as  one  that  beateth  the  air." 
The  persons  and  things  of  the  present  evil 
world,  the  armies  of  aliens  in  his  own  heart 
and  the  principalities,  and  powers,  and  spirit- 
ual wickednesses  in  high  places,  constrain 
him  often  to  exclaim,  "  Lord,  how  are  they 
increased  that  trouble  me !  Many  are  they 
that  rise  up  against  me.  Many  there  be  which 
say  of  my  soul.  There  is  no  help  for  him  in 
God."  But  the  Lord  is  his  banner !  How  full 
and  significant  is  the  language  of  Revelation. 
Not  only,  says  David,  does  he  enlighten  and 
save  me,  but  "  the  Lord  is  my  light  and  my 
salvation."  Not  only,  says  the  Church,  does 
he  aid  and  inspire  me,  but "  the  Lord  Jeho- 
vah is  my  strength  and  my  song."  A  true 
Israelite  not  only  says,  "  Thou  hast  given  a 
banner  to  them  that  fear  thee,  that  it  may  be 
displayed  because  of  the  truth ;"  but  my  ban- 
ner is  Divine — is  Deity  itself:  Jehovah-nissi  ! 
We  acknowledge  and  honour  him  as  such  four 
ways.- 

First,  by  voluntarily  and  inflexibly  adhering 
to  him  as  our  Leader  and  Commander.  "  The 
Lord  is  my  banner."  I  disclaim  every  other 
chief.  I  bring  all  my  resources  into  his  ser- 
vice. I  am  ready  to  stand  or  fall  with  him — 
His  cause  is  my  cause ;  and  his  enemies  my 
enemies.  If  others  desert,  I  will  cleave  to 
him  with  purpose  of  heart  I  will  follow  him 
in  all  changes,  and  whithersoever  he  goeth. 
He  shall  choose  my  station,  and  show  me 
where  I  shall  contend  ;  whether  in  private  or 
in  public  life;  whether  with  *he  evils  of  pros- 
perity or  adversity — I  am  not  at  my  own  dis- 
posal— Lord,  what  wilt  thou  have  me  to  do  ] 

Secondly,  by  confessing  him  the  Author  of 
every  success  with  which  we  have  been 
crowned.  It  is  no  easy  thing  when  we  suc- 
ceed, to  beat  off  all  arrogance  and  self  glory- 
ing. We  love  to  sacrifice  to  our  own  wisdom 
and  our  own  strength.  How  much  has  God 
to  do  to  hide  pride  from  us !  The  army  oi 
Gideon  must  be  reduced  from  more  than  thir 
ty  thousand  to  four  thousand  men;  and  thee* 


264 


AUGUST  14. 


oe  armed  only  with  lamps  and  pitchers,  "  lest 
Israel  vaunt  themselves ;"  and  to  compel  them 
to  exclaim,  "  His  right  hand  and  his  holy  arm 
have  gotten  him  the  victory."  The  most  be- 
coming state  of  mind  we  can  be  in  is  to  feel 
that  we  are  nothing,  and  that  God  is  all  in 
all.  And  to  this  the  Christian  will  be  brought, 
and  be  ready  to  lay  down  all  his  honours  at 
his  feet.  "  I  look  back,  and  see  many  who 
have  become  a  prey  to  their  enemies,  who  once 
promised  fairer  than  I  have  ever  done.  How 
is  it  that  1  have  stood  in  the  evil  day  ;  and  yet 
stand  ]  Not  unto  me,  O  Lord,  not  unto  me. 
By  thee  I  have  run  through  a  troop ;  and  by 
my  God  have  I  leaped  over  a  wall.  Thou 
hast  also  given  me  the  shield  of  thy  salva- 
tion; and  thy  right  hand  hath  holden  me 
up,  and  thy  gentleness  hath  made  me  great. 
Thou  hast  enlarged  my  steps  under  me, 
that  my  feet  did  not  slip.  For  thou  hast 
girded  me  with  strength  unto  the  battle: 
thou  hast  subdued  under  me  those  that  rose 
up  against  me.  Bless  the  Lord,  O  my 
soul." 

Thirdly,  by  our  courageously  trusting  in 
him  to  enable  us  to  overcome  in  every  future 
conflict.  Knowing  the  vast,  the  infinite  con- 
sequences depending  on  the  issue  of  the  war, 
it  would  be  awfully  discouraging  and  de- 
pressing to  the  Christian  to  fight  uncertainly. 
But  he  does  not,  at  least  he  should  not,  need 
not  There  is  a  holy  kind  of  confidence  and 
triumph,  more  than  allowed  him,  which 
nothing  should  shake.  It  is  founded  not  in 
his  own  skill  and  resources,  but  in  the  perfec 
tions  and  engagements  of  his  covenant  God. 
"  Has  he  not  said,  No  weapon  that  is  formed 
against  thee  shall  prosper  1  Has  he  not  said, 
Thine  enemies  shall  be  found  liars  unto  thee, 
and  thou  shalt  tread  upon  their  high  places'? 
My  soul  shall  make  her  boast  in  the  Lord.  In 
myself  I  am  very  unequal  to  the  work;  but  I 
am  not  alone.  The  Lord  is  on  my  side.  I 
am  nothing,  compared  with  my  foes ;  but  they 
are  nothing,  compared  with  the  Lord  of 
nosts.  Infinitely  greater  is  he  that  is  for  me 
than  all  that  are  against  me.  He  will  furnish 
me  with  supplies.  He  will  well  arm  me  for 
the  field.  He  will  teach  my  hands  to  war, 
and  my  fingers  to  fight.  He  will  renew 
my  strength,  and  make  my  way  prosper- 
ous. Though  a  worm,  I  shall  thresh  the 
mountains.  In  all  these  things  we  are  more 
than  conquerors  through  him  that  loved 
us." 

Fourthly,  by  looking  to  him  for  the  re- 
muneration of  victory  at  last.  The  soldier 
warreth  in  hope :  and  it  is  not  wrong  for  the 
Christian,  like  Moses,  to  have  respect  unto 
the  recompense  of  the  reward.  The  reward 
is  indeed  of  grace ;  but  it  is  a  far  more  ex- 
ceeding and  eternal  weight  of  glory.  And 
while  we-look  for  it  as  the  fruit  of  his  mercy, 
we  can  claim  it  on  the  ground  of  his  truth ; 
for  he  has  said.  "  Be  thou  faithful  unto  death, 


and  I  will  give  thee  a  crown  of  life."  •'  He 
that  overcometh  shall  inherit  all  things  j  and 
I  will  be  his  God,  and  he  shall  be  my  u>.i." 


AUGUST  14. 

"  Fear  not,  Abram :  I  am  thy  shield,  and  thy  ex- 
ceeding great  reward." — Gen.  xv.  1. 

Our  misery  or  happiness  depends  upon  the 
relation  in  which  God  stands  to  us.  What  an 
adversary  must  he  be,  who  is  everywhere 
present,  who  is  Almighty,  who  has  the  com- 
mand of  every  creature,  and  the  direction  of 
every  event !  Have  we  an  arm  like  God,  or 
can  we  thunder  with  a  voice  like  his?  If  he 
be  against  us,  who  can  be  for  us  I  And  if  he 
be  for  us,  who  can  be  against  us  ]  Blessed  are 
the  people  whose  hope  the  Lord  is ;  and  who 
can  claim  Him  as  their  helper,  their  guide, 
their  guard,  the  strength  of  their  heart,  their 
portion  for  ever — their  shield,  and  their  ex- 
ceeding great  rewa  rd — "  Say  unto  my  soul,  1 
am  thy  salvation." 

"  Fear  not,  Abram."  But  had  Abram  ex- 
pressed any  fear  ?  God  seeth  the  state  of  the 
mind.  He  knows  the  apprehensions  which 
his  people  feel,  and  are  ashamed  to  utter ;  and 
he  provides  for  their  relief;  and  from  the 
remedy  we  may  always  infallibly  infer  the 
disease.  Abram  feared  the  presence  of  evil 
— Therefore  says  God,  "  I  am  thy  shield." 
And  he  feared  the  absence  of  good — and 
therefore  says  God,  "I  am  thy  exceeding 
great  reward."  But  what  is  this  to  us?  Every 
thing.  God  is  the  same  in  all  ages;  and  they 
that  be  of  faith  are  blessed  with  faithful 
Abram.  They  also  have  their  fears.  But  are 
they  exposed  1  Do  they  live  in  the  midst  of 
dangers  1  Are  they  conscious  of  inability  to 
defend  themselves  1  They  are  not  defence- 
less. Their  defence  is  of  God — Their  defence 
is  God.  He  is  interposed  between  them  and 
all  evil — "  I  am  thy  shield" — a  shield  too 
solid  for  any  weapon  to  penetrate ;  and  so 
capacious  as  to  leave  no  valued  and  endeared 
interest  uncovered.  The  truth  of  this  fact 
constitutes  their  security ;  but  the  belief  of  it 
creates  their  confidence :  and  it  should  be 
their  concern  to  realize  and  apply  it  by  faith ; 
that  their  souls  may  dwell  at  ease,  and  be  in 
quiet  from  the  fear  of  evil. 

But  do  they  feel  not  only  dangers  which 
require  a  powerful  preserver ;  but  exigences 
which  call  for  a  munificent  benefactor  1  Let 
these  exigences  be  as  numerous  and  as  great 
as  they  may,  their  sufficiency  is  of  God — "  1 
am  thy  exceeding  great  reward."  The 
language  of  the  Scripture  is  peculiarly  strong 
David  does  not  say,  the  Lord  enlightens  ana 
defends  me ;  but,  the  Lord  is  my  light  and  my 
salvation.  Isaiah  does  not  say,  Thy  God,  thy 
glorifier ;  but  Thy  God,  thy  glory.  And  the 
Lord  does  not  say  here,  I  will  reward  thee, 
but  I  am  thy  reward.  The  meaning,  however, 
is  not  so  much,  I  will  recompense  thee  for 
whatever  thou  doest  for  me ;  as  I  will  supply 


AUGUST  15. 


2K 


all  thv  need  only  in  a  way  of  condescension 
ne  calls  these  bestowments  by  a  word  which 
would  seem  to  intimate  as  if  we  deserved  or 
earned  them.  But  we  must  not  suffer  his 
glory  to  be  injured  by  his  goodness.  A  crea- 
ture can  never  merit  any  thing  from  his  crea- 
tor. A  sinner  only  deserves  punishment  A 
Christian  will  acknowledge  that  he  is  not 
worthy  of  the  least  of  God's  mercies — if  a  re- 
ward be  of  grace,  it  is  a  free  benefaction, 
♦  whatever  service  it  may  be  connected  with. 
Hence  the  vastnese  of  the  good — not  only  thy 
reward,  but  thy  great,  thy  exceeding  great 
reward ;  surpassing  all  example,  all  repre- 
sentation, all  conception.  We  therefore  never 
need  be  afraid  of  the  participation  of  others; 
for  there  is  enough,  and  to  spare.  And  we 
may  give  full  scope  to  our  own  desires  and 
hopes.  Whatever  spiritual  wisdom,  or 
strength,  or  comfort  we  need,  we  are  com- 
manded to  ask  and  receive,  that  our  joy  may 
be  full.  In  temporal  things  too,  we  should  re- 
member that  the  silver  and  the  gold  are  his. 
We  should  learn,  in  whatsoever  state  we  are, 
therewith  to  be  content ;  assured  that  if  any 
wish  be  denied  us,  it  is  from  wisdom  in  our 
generous  Friend,  and  not  from  a  want  of  love 
or  a  deficiency  in  his  resources.  Let  us 
honour  him,  by  living  on  his  fullness  in  the 
failure  of.  every  creature  succour.  When 
Paulinus  heard  of  the  sacking  of  Nola  by  the 
Goths,  and  the  destruction  of  all  his  property, 
he  lifted  up  his  eyes  and  said,  "  Thou  knowest 
where  my  treasure  has  long  been."  And 
what  says  the  Church  1  "  Although  the  fig- 
tree  shall  not  blossom,  neither  shall  fruit  be  in 
the  vines ;  the  labour  of  the  olive  shall  fail, 
and  the  fields  shall  yield  no  meat ;  the  flock 
shall  be  cut  off"  from  the  fold,  and  there  shall  be 
no  herd  in  the  stalls  :  yet  I  will  rejoice  in  the 
Lord,  I  will  joy  in  the  God  of  my  salvation." 
Let  us  think  of  the  full  possession  and  en- 
joyment of  our  supreme  good.  There  is  a 
medium  here  between  impatience  and  indif- 
ference. When  a  Christian  is  in  a  proper 
frame  of  mind,  he  will  be  content  to  live,  if 
the  pleasure  of  God  requires  it;  but  he  will 
be  ready  to  go.  "  What  is  my  condition  here, 
but  a  vale  of  tears,  a  wilderness  of  briers  and 
thorns,  an  enemy's  country  ?  I  cannot  pray 
without  distractions.  1  cannot  sing  without 
some  jarring  notes.  When  I  would  do  good 
evil  is  present  with  me.  How  partial  always, 
and  how  often  interrupted,  is  my  communion 
with  God.  How  remotely  do  I  now  feel  from 
that  state,  in  which  we  shall  behold  his  face  in 
righteousness,  and  be  for  ever  with  the 
rd"— 


AUGUST  15. 

*lf  ye  will  not  believe,  surely  ye  shall  not  be 
established." — Isaiah  vii.  9. 

This  closes  the  address  of  Isaiah  to  Ahaz 
and  his  people  on  a  very  interesting  occasion. 


It  was  this.  Rezin,  king  of  Syria,  and  Pekah, 
king  of  Israel,  had  confederated  together  to 
invade  and  destroy  Judah.  They  had  begun 
their  march,  and  were  spreading  desolation 
and  terror:  and  when  Ahaz  heard,  "  his  heart 
was  moved,  and  the  heart  of  his  people,  as  the 
trees  of  the  wood  are  moved  with  the  wind." 
The  figure  is  uncommonly  expressive,  and 
shows  the  restlessness  and  bendings  of  their 
minds  under  the  violence  of  fear.  Isaiah  was 
ordered  to  go  and  encourage  him,  not  for  his 
own  sake,  for  he  was  a  very  wicked  prince, 
but  for  the  sake  of  the  house  of  David.  Two 
things  are  observable.  First,  he  was  to  take 
along  with  him  his  son  Shear-jashub.  The 
reason  for  this  does  not  appear ;  unless  there 
was  a  reference  to  the  import  of  his  name, 
which  signified,  a  remnant  shall  return. 
Secondly,  the  very  spot  is  specified  where  he 
should  meet  Ahaz ;  "  At  the  end  of  the  con- 
duit of  the  upper  pool  in  the  high-way  of  the 
Fullers'  Field."  Perhaps  he  was  there  to 
order  the  water-works,  so  as  to  secure  them 
from  the  enemy ;  or  perhaps  he  was  to  be 
there  passing  by  accidentally.  If  so,  we  see 
that  occurrences  and  movements  the  most 
minute  and  contingent  with  regard  to  us  lie 
open  to  God's  view,  and  the  greatest  conse- 
quences hinge  upon  them. 

But  what  was  he  to  say  to  him?  "Take 
heed,  and  be  quiet ;  fear  not,  neither  be  faint- 
hearted for  the  two  tails  of  these  smoking  fire 
brands,  for  the  fierce  anger  of  Rezin  with 
Syria,  and  of  the  son  of  Remaliah.  Because 
Syria,  Ephraim,  and  the  son  of  Remaliah,  have 
taken  evil  counsel  against  thee,  saying,  Let 
us  go  up  against  Judah  and  vex  it,  and  let  us 
make  a  breach  therein  for  us,  and  set  a  king 
in  the  midst  of  it,  even  the  son  of  Tabeal 
thus  saith  the  Lord  God,  It  shall  not  stand, 
neither  shall  it  come  to  pass."  Yea,  the  as- 
surance goes  on  to  announce  not  only  that  the 
designs  of  these  adversaries  should  be  defeat- 
ed, but  that  they  themselves  would  be  speedi- 
ly destroyed.  All  this  however,  is  closed 
with  a  very  significant  reflection :  "  If  ye 
will  not  believe,  surely  ye  shall  not  be  estab- 
lished." 

This  betrays  an  apprehension  that  the  mes- 
sage was  not  likely  to  be  readily  and  firmly 
credited — Such  fools,  and  so  slow  of  heart  are 
we  to  believe  all  that  the  prophets  have 
spoken !  It  also  shows  that  God  does  not  re- 
gard us  as  merely  passive  in  religion.  We  are 
not  under  his  influence  like  timber  under  the 
saw,  the  chisel,  and  plane,  unconscious  and 
inactive.  He  does  not  work  upon  us,  but  in 
us;  and  he  works  in  us  to  will  and  to  da 
What  he  does  for  us,  he  does  also  by  us. 
Neither  is  his  operation  like  the  agency  of  a 
charm,  whose  process  no  one  can  explain,  and 
during  which  the  patient  may  as  well  sleep 
as  wake.  If  we  are  taught,  we  must  under- 
stand and  receive :  we  are  not  carried,  but 
led  into  all  truth.  If  he  blesses  us,  he  stirs  ua 


at*} 


AUGUST  16. 


ap  to  value  and  seek  after  his  favours ;  and 
the  asking  is  as  necessary  as  the  giving — yea, 
the  one  is  the  medium  of  the  other. 

It  might  seem  here  as  if  faith  was  in  our 
own  power.  It  is  not  so  in  every  respect; 
and  it  is  not  so  in  any  respect  as  to  nature. 
But  what  is  impossible  to  nature  is  possible  to 
grace.  Without  Christ  we  can  do  nothing; 
but  through  his  strengthening  of  us  we  can  do 
all  things.  And  therefore  as  his  grace  is 
sufficient  for  us,  and  attainable  by  us,  we  are 
commanded  to  be  filled  with  the  Spirit ;  and 
he  said  to  Thomas,  Be  not  faithless,  but  be- 
lieving; and  he  said  to  his  disciples,  "Have 
faith  in  God ;"  and  he  upbraided  them  for 
their  unbelief. 

But  the  principal  thing  is  the  essentiality 
of  faith  to  religious  stability :  "  If  ye  will  not 
believe,  surely  ye  shall  not  be  established." 
There  are  three  kinds  of  stability  in  the 
Christian  life.  A  stability  of  judgment — This 
refers  to  the  truths  of  religion.  A  stability  of 
practice — This  refers  tothe  duties  of  religion. 
And  a  stability  of  hope — This  refers  to  the 
comforts  of  religion.  Fach  of  these  faith  is 
able  to  produce:  but  faith  alone  can  produce 
them.     Let  us  reflect  upon  all  this 

And  then  we  shall  soon  see  enough  to  con- 
demn and  bewail  in  unbelief,  not  only  as  it 
dishonours  God,  but  as  it  robs  the  soul,  and 
leaves  it  stripped,  wounded,  and  half  dead ; 
a  prey  to  error,  temptation,  and  grief.  Who 
can  imagine  the  aggregate  of  the  good  which 
it  has  prevented  in  our  experience,  ever 
since  we  have  known  God,  or  rather,  have 
been  known  of  him?  Oh  what  characters 
might  we  have  been! — how  firm,  how  free, 
how  happy,  how  useful,  how  ennobled !  And 
what  has  kept  us  fcac'.:  from  all  this  honour? 
"  An  evil  heart  of  nnbenef,  in  departing  from 
the  living  God."  Lord  increase  our  faith. 


AUGUST  16. 

u  We  know  that  if  rnir  earthly  house  of  this  taber 
nacle  were  dissolved,  we  have  a  building   of 
God,  an  house  not  made  with  hands  eternal  in 
the  heavens." — S*  Cor.  v.  1. 

Some  things  in  these  words  are  very  plain ; 
others  may  involve  a  little  difficulty.  The 
Apostle  obviously  intends  the  body  when  he 
speaks  of  "  the  earthly  house  of  this  taber- 
nacle :"  and  nothing  can  be  a  juster  repre- 
sentation of  it.  Man  is  not  a  machine ;  or  a 
mere  mass  of  organized  matter.  He  has 
something  more  than  flesh  and  blood.  There 
is  a  spirit  in  man,  and  the  inspiration  of  the 
Almighty  giveth  him  understanding.  What  we 
see  is  not  the  agent,  but  only  the  instrument ; 
not  the  inhabitant,  but  the  dwelling.  The 
body  is  called  "  an  house"  for  its  accommoda- 
tion. The  soul  might  have  had  another  resi- 
dence given  it,  and  a  very  inferior  one.  In- 
jured as  the  structure  is  :y  sin,  it  has  enough 


of  excellence  yet  in  it  to  excite  admiration, 
and  induce  us  to  say,  "I  am  fearfully  and 
wonderfully     made."     Galen,    a    physician 
atheistically  inclined,  after    examining  the 
body  in  the    number,    the   perfection,    and 
the  exquisite  adaptation  of  all  the  parts,  was 
fully  convinced  of  the  being  of  God,  and  com- 
posed a  beautiful   hymn  to  his   praise.     No 
mechanism  will  bear  a  comparison  with  that 
of  the  animal  economy.     It  would  be  much 
more  reasonable  to  suppose  that  a  watch  made*- 
itself,  than  that  the  eye,  in  which  there  are 
such  marks  and  proof  of  design  and  contri- 
vance, should  be  the  effect  of  chance.     But  it 
is  an  "earthly"  house — earthly  in  its  com- 
position ;  earthly  in  its  support ;  earthly  in  its 
destination — "Dust  thou  art,"  says  the  sen- 
tence, and  "  unto  dust  shalt  thou  return."     It 
is  the  case  not  only  with  the  body  of  the  pea- 
sant, but  of  the  prince — "  His  breath  goeth 
forth,  he  returneth  to  his  dust."     And  so  it 
must  be  with  the  relics  of  the  most  endeared 
connexion.     The  beauty  of  Sarah,  who  had 
endangered  kings,  was  soon  despoiled  of  its 
charms,  and  after  a  wish,  how  natural !  to 
keep  even  the  lovely  shrine  a  little  longer, 
Abraham  was  compelled  to  say,  "Bury  my 
dead  out  of  my  sight" — So  the  bereaved  go, 
and  inscribe  over  the  grave  of  the  once  spark- 
ling eye,  and  the  once  ruby  lip,  and  the  once 
fascinating  tongue — 

"  How  lov'd,  how  valued  once  avails  thee  not, 
To  whom  related  or  by  whom  begot: 
A  heap  of  dust  alone  remains  of  thee, 
'Tis  all  thou  art,  and  all  the  proud  shall  be"— 

It  is  also  the  earthly  house  of  this  "  taber- 
nacle." This  reminds  us  of  its  weakness,  \ 
frailty,  and  danger.  A  tabernacle,  though 
covered,  has  no  foundation ;  it  has  no  naila 
fastened  in  a  sure  place  ;  but  pins  and  cords 
instead;  it  is  a  movable,  temporary,  slender 
abode,  soon  taken  down,  and  easily  destroyed 
— The  Apostle  therefore  speaks  of  its  being 
"  dissolved." 

But  what  means  "a  building  of  God,  an 
house  not  made  with  hands,  eternal  in  the 
heavens  1"  Some  suppose  that  it  is  a  descrip- 
tion of  the  resurrection-body.  The  body, 
when  glorified,  may  well  be  thus  expressed  : 
but  the  reference  here  is  to  something  nearer, 
something  to  be  found  at  death,  and  enjoyed 
before  the  revival  of  the  body ;  aswe  see  in  the 
verses  immediately  following.  It  is  therefore 
a  representation  of  the  blessed  condition  into 
which  the  soul  enters  as  soon  as  it  leaves 
"  dull  mortality  behind."  The  Apostle  would 
intimate  that  the  soul  does  not  die  with  the 
body.  It  does  not  resemble  Job's  sons ;  when 
the  house  fell  with  them,  they  were  crushed 
in  the  ruins ;  but  here,  while  the  house  is  de- 
stroyed, the  resident  escapes.  The  believer  at 
death  is  not  like  an  ejected  tenant,  forced  out 
of  his  present  dwelling  without  having  another 
provided  to  receive  him.  "  I  go,"  said  Jesus. 
"  to  prepare  a  place  for  you :"  "  where  I  am 


AUGUST  17. 


267 


there  shall  also  my  servant*  be."  This  bless- 
ed abode  is  characterized  by  four  articles. 
The  first  tells  us  that  it  is  solid.  It  is  not  a 
tabernacle,  but  "a  building."  The  second 
that  it  is  reared  by  a  divine  agency.  It  is  a 
building  "of  God,"  and  "not  made  with 
hands."  The  third  marks  its  permanence.  It 
is  u  eternal."  The  fourth  shows  its  situation. 
It  is  "in  the  heavens."  We  must  arise  and 
depart  hence  to  enjoy  it 

But  here  is  a  confidence  expressed  with 
regard  to  it :  "  We  know  that  if  our  earthly 
house  of  this  tabernacle  were  dissolved,  we 
have  a  building  of  God,  an  house  not  made 
with  hands,  eternal  in  the  heavens."  The 
confidence  is  twofold :  the  confidence  of  faith 
and  the  confidence  of  hope.  The  first  regards 
the  reality  of  the  thing.  The  belief  of  this 
is  necessary.  Some  deny  it ;  others  doubt  it : 
but  Christians  know  it  This  knowledge  was 
not  possessed  by  the  heathens.  None  of  them 
ever  thought  of  the  restoration  of  the  body : 
but  many  suppose  that  they  believed  in  the 
immortality  of  the  soul.  Yet  what  was  their 
belief?  Did  they  ever  teach  the  doctrine  pub- 
licly ?  Did  they  ever  reason  from  it  as  a  prin- 
ciple 1  Did  they  ever  urge  it  as  a  motive  in 
their  morals]  They  could  not;  they  were 
not  convinced  themselves.  Seneca  dared  not 
decide  whether  death  destroyed  the  soul  or 
delivered  it  And  he  who,  of  all  their  phi- 
losophers, spake  the  best  upon  the  subject 
left  suspicions  at  death  that  his  mind  was  not 
satisfied.  But  as  Paley  says,  among  a  thou- 
sand conjectures  one  of  them  happened  to  be 
right;  and  with  them  it  was  nothing  better 
thaji  conjecture — they  had  no  proof  of  the 
thing  itself:  and  if,  as  he  justly  adds,  nothing 
more  is  known  in  religion  than  is  proved, 
"life  and  immortality  were  brought  to  light 
through  the  Gospel."  Now  every  Christian, 
however  poor  and  illiterate,  admits  it  as  a 
fact;  and  though  he  cannot  evince  the  cer- 
tainty of  his  belief,  as  many  did  in  the  first 
ages,  who  suffered  the  loss  of  all  things,  yet  he 
acts  upon  it  and  in  the  whole  course  of  the 
religious  life  "  walks  by  faith,  and  not  by 
sight" 

There  is  also  the  confidence  of  hope.  This 
regards  not  the  reality  of  the  state  onlv,  but 
our  own  claim  to  the  possession  of  it  "  The 
one  of  these  does  not  necessarily  produce  the 
other.  How  many,  alas !  are  there,  who  be- 
lieve there  is  such  a  glorious  state,  who  have 
either  no  expectation  of  enjoying  it,  or  an  un- 
founded one  that  will  issue  in  the  most  dread- 
ful disappointment  They  never,  how  strange ! 
give  themselves  a  moment's  concern  about  it ; 
though  nothing  can  be  of  equal  importance; 
and  they  know  it .'  And  know  that  if  they  do 
not  receive  a  happy  immortality  they  must 
endure  a  miserable  one ;  and  thus  the  great- 
est blessing  will  prove  the  greatest  curse ! 

Yet  all  the  partakers  of  divine  grace  do  not 
•ossess  this  confidence  equally.    We  read  of 


the  full  assurance  of  hope,  which  supposes 
inferior  degrees  of  it  We  may  also  observe 
that  no  degree  of  it,  however  established,  is 
free  from  fluctuations-  The  confidence  of 
appropriation  therefore,  even  in  the  Lord's 
own  people,  is  not  so  extensive  as  the  confi- 
dence of  belief.  Neither  is  it  essential  to 
their  safety — Yet  how  necessary  is  it  to  then- 
comfort  !  How  desirable  is  it  amidst  the  trou- 
bles of  life,  and  the  growing  infirmities  of 
nature,  to  know  that  "  when  the  earthly  house 
of  this  tabernacle  shall  be  dissolved,  we  shall 
have  a  building  of  God,  an  house  not  made 
with  hands,  eternal  in  the  heavens."  "Say 
unto  my  soul,  I  am  thy  salvation :"  and  "  give 
me  a  token  for  good." 

What  a  question  then  arises  here — "  Who 
shall  ascend  into  the  hill  of  the  Lord,  and 
who  shall  dwell  in  his  holy  place!"  The 
best  way  to  ascertain  your  tide  to  the  inherit- 
ance of  the  saints  in  light  is,  to  look  after 
your  meetness  for  it  Your  hope  of  the  one 
without  the  other  is  presumption  and  mad- 
ness :  for  can  you  imagine  that  God  wll  bring 
you  into  a  condition  which  it  is  impossible  for 
you  to  fill  or  enjoy  1  But  if  he  has  prepared 
you  for  the  blessedness,  be  assured  he  has  pre- 
pared the  blessedness  for  you.  It  is  a  holy 
state — and  if  you  now  love  holiness,  it  is  a 
state  in  which  Christ  is  all  in  all — and  if  you 
are  now  rejoicing  in  him  as  your  portion. 
"  He  that  hath  wrought  you  for  the  self-dame 
thing  is  God,  who  hath  also  given  you  tho 
earnest  of  the  Spirit" 


AUGUST  17. 

"  And  Jesus  went  before  them :  and  they  wen 
amazed;  and,  as  they  followed,  they  were 
afraid." — Mark  x.  32. 

They  were  now,  it  is  said,  in  the  way  going 
up  to  Jerusalem,  where  he  was  to  suffer  and 
die  upon  the  cross,  after  enduring  every  kind 
of  insult  and  crueltyf  But  a  circumstance  is 
added  which  is  worthy  of  our  attention — 
"Jesus  went  before  them:  and  they  were 
amazed;  and,  as  they  followed,  they  were 
afraid."  That  this  is  not  mentioned  without 
design  may  be  inferred  from  the  brevity  of 
the  Evangelists.  Had  every  thing  pertaining 
to  the  history  of  our  Lord  been  recorded,  the 
world  could  not  have  contained  the  books 
that  would  have  been  written.  But  when  it 
is  necessary  to  comprise  much  in  a  little,  a 
writer,  if  wise,  will  introduce  nothing  that  is 
insignificant  and  uninteresting — The  incident 
therefore  is  mentioned  to  show  how  far  he 
was  from  being  unwilling  to  advance  to  the 
post  of  danger.  The  action  intimates  how 
full  of  zeal  and  courage  he  was;  and  that  in 
the  knowledge  of  all  that  lay  before  him  he 
was  eager  to  engage  in  the  conflict.  Many 
have  vapoured  away  while  the  enemy  was 
not  at  hand  :  and  the  children  of  Ephraim, 
carrying  bows  and  spears,  yet  turned  then 


268 


AUGUST  18. 


Dack  in  the  day  of  battle — Such  a  difference 
is  there  between  an  imaginary  and  a  real,  be- 
tween a  prospective  and  a  present  encounter. 
But  this  distinction  does  not  apply  to  him.  He 
who  in  the  beginning  said,  "  Lo,  I  come  to  do 
thy  will,  O  God,  I  delight  to  do  thy  will ;  yea, 
thy  law  is  within  my  heart,"  could  also  say  as 
the  scene  approached,  "  I  have  a  baptism  to 
be  baptized  with ;  and  how  am  I  straitened 
till  it  be  accomplished !"  and  after  adminis- 
ter 'ng  the  memorials  of  his  death,  he  arose 
from  the  table,  and  said,  "That  the  world 
ir.  jy  know  that  I  love  the  Father ;  and  as  the 
Father  gave  me  commandment,  even  so  I  do. 
Arise,  let  us  go  hence."  Oh !  if  we  were  as 
willing  to  receive  the  blessings  of  his  great 
salvation  as  he  was  to  procure  them  for  us  by 
anguish  and  blood,  we  should  all  be  able  im 
mediately  to  rejoice  in  him  with  joy  unspeak 
able  and  full  of  glory ! 

At  other  times  he  seemed  to  give  his  dis- 
ciples the  precedence.  When  any  advantage 
was  to  be  gained  he  followed  them.  It  is  an 
honour  and  a  privilege  to  preach  the  word 
first  in  any  place  :  and  this  privilege  and 
honour  he  conferred  on  his  disciples;  for  he 
sent  them  "  before  his  face  into  every  city  and 
place  whither  he  himself  should  come."  But 
when  the  call  was  to  suffer  and  die,  he  went 
before  them,  to  stimulate,  encourage,  and  em 
bolden  them,  by  his  own  example — And  who 
would  not  follow  where  he  leads  the  way? 
How  well  may  we  glory  in  any  fellowship 
with  him  !  How  fully  may  we  be  assured  of 
the  goodness  of  the  cause !  How  confidently 
may  we  reckon  upon  our  succour  and  success ! 
"  Lord,"  by  thy  grace  "  I  will  follow  thee 
whithersoever  thou  goest." 

But  "  they  were  amazed."  It  is  not  won- 
derful that  his  disciples  expressed  so  much 
surprise,  but  so  little:  for  things  had  never 
been  seen  "  on  this  fashion ;"  and  they  were 
every  day  in  the  midst  of  something  peculiar, 
remarkable,  and  even  ntiraculous.  But  many 
of  their  feelings  are  not  recorded ;  and  what 
is  marvellous  and  extraordinary,  by  repetition 
and  continuance,  becomes  familiar,  and  ceases 
to  strike.  The  Jews,  after  a  few  weeks  or 
days,  gathered  the  manna  from  heaven  with 
as  little  reflection  as  our  rustics  reap  the  corn, 
and  viewed  the  pillar  of  fire  as  thousands  do 
the  sun,  that  is,  without  any  surprise  or  one 
thought  of  the  agency  of  God  ! — On  this  oc- 
casion, perhaps  they  were  amazed  to  see  him 
bo  cheerful  and  ful  of  ardour,  in  view  of  so 
menacing  an  expedition — Perhaps,  indeed,  at 
the  thought  how  he  could  suffer  at  all.  No- 
thing had  ever  occurred  like  it  before.  Many 
had  suffered;  our  earth  had  always  been  a 
vale  of  tears ;  but  every  sufferer  before  had 
sinned — whereas  he  did  no  sin,  did  nothing 
amiss,  did  all  things  well,  and  was  "  the  only 
begotten  of  the  Father,  full  of  grace  and 
truth."  "  If  he  suffers,  where  is  Providence  ? 
Where  is  the  God  of  judgment,  if  he  is  spit 


upon,  and  scourged,  and  crucified  '  We  aiso 
trusted  that  this  was  he  which  should  have 
redeemed  Israel!"  At  present  their  know- 
ledge was  very  limited  and  indistinct.  They 
resembled  the  blind  man  when  half  enlight- 
ened, who  "  saw  men  as  trees  walking." 
They  were  unable  as  yet  to  comprehend  the 
spirituality  of  his  empire,  the  nature  of  his 
salvation,  and  especially  the  giving  his  flesh 
for  the  life  of  the  world.  They  were  in  a 
kind  of  dawn,  and  "the  light  was  neither 
dark  nor  clear."  Their  glimmerings  and  their 
doubts  kept  them  in  a  degree  of  surprise,  con 
jecture,  and  confusion,  significant  of  the  ex- 
perience of  many  with  regard  to  various 
things  which,  all  through  life,  keep  them  in 
a  sort  of  amazement. 

Though  he  was  ready,  they  were  not  so 
forward ;  they  required  drawing  on — "  And 
as  they  followed,  they  were  afraid."  The 
fear  we  conceive  was  not  only  or  principally 
on  his  behalf,  but  on  their  own — "  If  he  is  ap- 
prehended and  put  to  death,  how  shall  we  es- 
cape? What  will  become  of  us?"  As  yet 
they  were  not  sufficiently  mortified  to  the 
world,  and  willing  to  deny  themselves.  They 
preferred  a  whole  skin  to  a  scar.  It  was  not 
till  the  Holy  Ghost  was  given  that  they  were 
able  to  rejoice  and  glory  in  tribulation.  But 
as  their  knowledge,  and  faith,  and  hope  in- 
creased, none  of  these  things  moved  them, 
neither  counted  they  their  lives  dear.  It  was 
enough  that  Christ  was  magnified  in  their 
body,  whether  by  life  or  by  death. 

Do  we  not  here  see  how  worthy  the  Scrip- 
tures are  of  our  confidence?  How  honestly 
they  report  facts  !  The  writer  of  this  Gospel 
was  himself  one  of  those  who  appeared  to  so 
little  advantage  on  this  occasion,  compared 
with  their  Lord  and  Master.  Yet  he  makes 
no  scruple  to  tell  us  all  their  fears  and  faults, 
regardless  of  consequences.  Truth  was  his 
only  concern ;  and  his  very  manner  com- 
mends it  to  every  man's  conscience  in  the 
sight  of  God. 


AUGUST  18. 

"  Which  entereth  into  that  urithin  the  veil ;  tohi- 
tker  the  forerunner  is  for  us  entered,  even 
Jesus."— lieb.  vi.  19,  20. 

In  the  preceding  words  the  Apostle  speaks 
of  the  Christian's  hope.  He  likens  it  to  an 
anchor;  and  commends  it  as  sure  and  sted- 
fast.  But  the  anchor  to  secure  the  vessel  has 
a  place  of  holding,  so  has  this  hope.  Yet 
mark  the  resemblance  and  the  difference  be- 
tween them ;  for  every  image  applied  to  spir- 
itual purposes  teaches  both  by  comparison  and 
disparity.  The  anchor  searches  after  some- 
thing invisible ;  it  does  not  rest  in  the  water, 
but  searches  the  bottom — and  this  hope  re- 
gards something  beyond  our  sight.  The  an- 
chor is  cast  downward — but  this  hope  ascends 


AUGUST  19. 


The  anchor  grasps  the  ground — but  this  hope 
seizes  something  in  heaven.  What  is  it  1  It 
is  Jesus — "  Whither  the  forerunner  is  for  us 
entered,  even  Jesus." 

He  is  called,  expressly  called,  "  our  hope," 
and  "  the  hope  set  before  us."  Every  thing, 
as  perishing  sinners,  we  need,  is  to  be  found 
in  him,  and  only  in  him  :  for  "  it  hath  pleased 
the  Father  that  in  him  should  all  fullness 
dwell ;"  and  we  are  blessed  "  with  all  spirit- 
ual blessings  in  heavenly  places  in  him ;"  and 
he  alone  can  encourage  and  justify  our  hope 
— He  is  the  only  ground  of  it — There  would 
be  no  more  hope  for  sinners  than  for  devils 
were  it  not  for  his  incarnation  and  atonement, 
who  "  took  not  on  him  the  nature  of  angels, 
but  the  seed  of  Abraham,"  and  "  was  in  all 
points  made  like  unto  his  brethren,  that  he 
might  be  a  merciful  and  faithful  High  Priest 
in  things  pertaining  to  God,  to  make  recon- 
ciliation for  the  sins  of  the  people."  But 
what  are  we  not  authorized  to  hope  for  when 
.ve  think  of  him,  and  thank  God  for  his  un- 
speakable gift?  "He  that  spared  not  his 
own  Son,  but  delivered  him  up  for  us  all,  how 
shall  he  not  with  him  also  freely  give  us  all 
things  ]" 

But  the  Apostle  here  particularly  fixes  our 
hope  upon  him — as  being  within  the  veil — 
and  as  having  entered  as  our  forerunner  for  us. 

In  truth,  if  our  hope  entered  within  the 
veil,  and  found  he  had  not  entered  there — it 
would  find  nothing  in  heaven  itself  to  fasten 
upon,  and  must  shrink  back  in  despair.  But 
it  is  enough — it  is  every  thing  to  find  him 
there.  Then  we  see  that  he  is  in  a  condition 
and  a  capacity  to  save  and  bless  us ;  and  we 
resemble  Jacob,  when  he  heard  that  Joseph 
was  alive,  and  lord  of  all  the  land  of  Egypt. 
Then  we  also  see  that  he  has  accomplished 
his  mediation  on  earth.  He  had  taken  our 
place  ;  our  iniquities  were  laid  on  him ;  and 
he  became  answerable  for  them  as  our  surety. 
But  how  could  we  know  the  ransom  was 
paid  unless  he  was  released  ?  We  know  he 
died,  but  unless  he  is  risen  again,  and  gone 
unto  the  Father,  our  faith  is  vain,  and  we  are 
yet  in  our  sins.  Therefore,  says  Peter,  God 
"raised  him  from  the  dead,  and  gave  him 
glory ;  that  our  faith  and  hope  might  be  in 
God."  For  then  we  know  that  he  has  accom- 
plished the  work  that  was  given  him  to  do ; 
that  he  has  put  away  sin  by  the  sacrifice  of 
himself;  that  he  has  made  peace  by  the  blood 
of  his  cross ;  and  opened  the  kingdom  of  hea- 
ven to  all  believers. 

But  there  is  an  additional  confirmation  of 
our  hope  in  the  character  under  which  he  en- 
tered heaven.  Enoch  and  Elias  ascended  to 
heaven  embodied ;  but  they  entered  for  them- 
selves ;  and  it  did  not  follow  because  they  en- 
tered that  we  should  enter  also.  We  might 
have  inferred  the  possibility  of  our  following 
them,  but  not  the  certainty :  they  entered  be- 
fore us,  but  were  not  our  forerunners — But 


Jesus  as  "our  forerunner  entered  br  us." 
There  was  a  joy  set  before  him ;  and  he  wan 
received  up  into  glory ;  and  had  a  name  given 
him  above  every  name :  but  the  Apostle  here 
does  not  speak  of  his  entering  for  himself,  but 
for  us.  Had  a  forerunner  entered  for  him,  it 
would  not  have  been  so  wonderful :  but  as  if 
we  were  the  grand  party,  the  forerunner  is 
for  us — and  he  that  forerunner  himself!  Now 
this  shows  a  connexion  between  his  entering 
and  ours;  and  a  relation  of  a  peculiar  kind  ; 
and  containing  nothing  less  tnan  a  pledge.  A 
forerunner  was  a  harbinger,  one  that  preceded 
the  rest,  to  awaken  attention,  to  arrange 
things  for  those  behind,  and  to  be  in  readinesa 
to  receive  themv  In  other  cases  the  forerun- 
ner was  inferior  to  the  company  for  which  he 
acted.  Thus  John,  the  forerunner  of  the 
Messiah,  acknowledges  that  he  was  not  wor 
thy  to  stoop  down  and  unloose  the  latchet  of 
his  shoes.  But  here  the  forerunner  is  infi- 
nitely the  greatest,  and  the  whole  transaction 
can  only  be  resolved  into  the  grace  of  oui 
Lord  Jesus  Christ,  who  though  he  was  rich, 
for  our  sakes  became  poor,  and  made  himself 
of  no  reputation,  but  took  upon  him  the  form 
of  a  servant.  Oh !  wonder  of  wonders !  The 
forerunner,  the  King  of  kings,  and  Lord  ot 
lords — Was  ever  such  condescension  display 
ed !  The  company  represented  and  provided 
for ;  the  poor,  and  the  maimed,  and  the  halt, 
and  the  blind — Was  ever  such  honour  con- 
ferred !  Yet  such  honour  have  all  his  saints. 
Because  it  was  expedient  for  them,  he  went 
away ;  and  entering  the  holy  place,  he  said, 
"  I  am  come — and  all  my  people  are  coming 
— I  am  come  to  prepare  a  place  for  them — 
and  where  I  am,  there  they  shall  be  also." 


AUGUST  19. 

"  And  he  sent,  and  beheaded  John  in  the  prison.'" 
Matt.  xiv.  10. 

John  was  pronounced  by  the  Judge  of  all 
to  be  greater  than  they  who  had  been  born 
of  women  before  him  ;  and  to  be  more  than  a 
prophet.  He  wrought  indeed  no  miracle,  but 
he  ushered  in  the  Messiah;  and  baptized 
him ;  and  proclaimed  him  to  the  multitude  as 
the  Lamb  of  God,  who  taketh  away  the  sin 
of  the  world ;  and  cheerfully  said,  He  must 
increase,  but  I  must  decrease. 

Who  can  help  grieving  that  this  burning 
and  shining  light  should  not  have  gone  out 
naturally,  instead  of  being  suddenly  extin- 
guished in  full  blaze?  Yet  so  it  has  oftei 
been.  Many  of  the  Lord's  most  eminent  ser- 
vants have  been  removed  in  the  midst  of  their 
days  and  usefulness — Perhaps  to  tell  us  that 
his  cause  does  not  depend  on  any  instru 
ments,  however  necessary  as  well  as  desirable 
they  seem  to  us — but  upon  himself,  who  has 
the  residue  of  the  Spirit.  John  not  only  died 
early,  but  puffered  a  violent  death.  It  was  th« 


270 


AUGUST  20. 


consequence  of  his  fidelity.  Herod  (the  son 
of  Herod  the  Great)  tetrarch  of  Galilee,  a 
dissolute  prince,  in  his  journey  to  Rome  had 
been  entertained  at  the  Court  of  his  brother 
Philip,  tetrarch  of  Trachonitis.  While  there 
he  formed  a  criminal  intrigue  with  his  bro- 
ther's wife.  He  was  now  living  incestuously 
with  her  in  defiance  of  all  shame,  when  John 
,iad  an  interview  with  him.  John  acquitted 
Himself  with  unflinching  integrity.  He  told 
him  that  rank  did  not  excuse  crime,  and  that 
kings  are  no  more  above  law  than  their  sub- 
jects— "  It  is  not  lawful  for  thee  to  have  her." 
From  that  hour  his  doom  was  determined ; 
and  he  was  only  spared  for  a  season,  from  the 
tyrant's  fear  of  the  people..  It  is  probable 
however  that  Herud  would  not  have  put  him 
to  death,  had  he  been  left  to  himself,  for  he 
seems  to  have  had  a  veneration  for  John.  But 
when  a  man  has  a  mistress  he  is  no  longer 
his  own  ;  he  is  a  servant,  he  is  a  slave — and 
engaged  in  a  course  of  iniquity,  he  proceeds 
from  evil  to  evil — and  finds  one  sin  necessary 
to  another. 

Nothing  can  equal  the  revenge,  the  rest- 
lessness, and  the  cunning  of  an  imperious 
whorish  woman.  With  her,  when  there  is  a 
will  a  way  will  soon  follow.  Herodias  seizes 
an  opportunity  for  her  foul  purpose  on  the 
king's  birthday;  she  introduced  her  daughter 
to  dance — the  dance  it  is  presumed  was  what 
they  now  call  waltzing.  It  excited  and 
charmed  Herod,  "whereupon  he  promised 
with  an  oath  to  give  her  whatsoever  she 
should  ask.  And  she,  being  before  instructed 
of  her  mother,  said,  Give  me  here  John  Bap- 
tist's head  in  a  charger.  And  the  king  was 
sorry:  nevertheless  for  the  oath's  sake,  and 
ihem  which  sat  with  him  at  meat,  he  com- 
manded it  to  be  given  her."  Not  a  person 
present,  male  or  female,  interposed  a  word  on 
his  behalf!  The  barbarous  deed  was  done 
without  even  the  form  of  a  trial ;  done  pri- 
vately, and  in  prison !  When  God  shall  make 
inquisition  for  blood,  and  the  earth  shall  no 
more  cover  her  slain,  what  scenes  of  horror 
will  be  brought  to  light !  Perhaps  John  was 
praying ;  perhaps  sleeping,  when  the  execu- 
tioner arrived — But  he  was  ready  for  the 
event,  and  the  axe  would  only  release  him 
into  the  glorious  liberty  of  the  sons  of  God. 
Yet  the  head,  the  veins  bleeding,  the  hair 
clotted  with  gore,  the  eyes  all  wan  and  half 
opened,  was  brought  in  a  charger,  and  given 
to  the  damsel ;  and  she  brought  it  to  her  mo- 
ther, who,  according  to  Josephus,  stuck  the 
tongue  full  of  needles — what  tenderness  and 
delicacy — and  yet  these  females  had  often  af- 
fected to  tremble  at  the  shaking  of  a  leaf! 
But  there  is  no  ground  for  general  reflections 
here.  A  virtuous  woman  need  not  feel  her- 
self dishonoured  by  wretches  who  have  dis- 
owned her  sex,  and  renounced  her  very  na- 
ture. We  do  not  think  the  worse  of  the  elect 
angels  because  some  of  their  order,  and  cre- 


ated at  the  same  time  with  thern,  became 
devils. 

Let  us  turn  from  the  master  to  his  disci 
pies.  Two  things  they  did.  "  They  took  up 
the  body,  and  buried  it."  Whether  his  head 
was  returned  for  interment  with  his  body,  or 
whether  the  ladies  kept  it  for  further  enter- 
tainment and  insult,  we  know  not :  but  doubt 
less  the  disciples  obtained  it  if  they  could. 
Respect  is  due  to  the  remains  of  God's  ser- 
vants. Stephen's  corpse,  stoned  with  such 
malice  and  fury,  must  have  been  a  dreadful 
spectacle  ;  but  devout  men  carried  him  to  his 
burial,  and  made  great  lamentation  over  him. 
It  is  probable  Zechariah  and  Elizabeth  were 
dead,  and  none  of  his  other  relations  were  at 
hand  ;  but  his  disciples  felt  a  deep  interest  in 
him,  and  performed  the  last  rite — It  required 
courage  thus  to  espouse  and  honour  one  the 
king  had  first  imprisoned  and  now  slain :  hut 
perfect  love  casteth  out  fear. 

Again.  "  They  went  and  told  Jesus."  He 
needed  not  the  information,  but  they  did  right 
to  lay  the  sorrowful  case  before  him  :  it  was 
their  duty;  it  was  their  privilege.  While 
John  was  living,  these  disciples  were  jealous 
and  envious  of  his  successor  and  superior ; 
and  were  much  concerned  to  keep  up  a  sepa- 
rate interest.  But  they  have  now  dropped 
their  prejudices  and  strife ;  and  are  willing 
to  go  over  to  him,  and  become  his  followers. 
And  thus  we  already  see  their  loss  turned 
into  gain.  Whatever  brings  us  to  him  is  a 
blessing. 


AUGUST  20. 

"  Blessed  is  the  man  that  walketh  not  in  the  coun- 
sel of  the  ungodly,  nor  standeth  in  the  way  of 
sinners,  nor  sitteth  in  the  seat  of  the  scornful. 
But  his  delight  is  in  the  law  of  the  Lord  ;  and 
in  his  law  doth  he  meditate  day  and  night." — 
Psolin  i.  1,  2. 

Happiness  is  "our  nature's  end  and  aim." 
All  seek  it :  and  David  here  tells  us  whe 
finds  it.  To  prevent  mistake,  and  to  secure 
impression,  he  describes  his  character  nega- 
tively and  positively. 

First,  he  says,  "Blessed  is  the  man  that 
walketh  not  in  the  counsel  of  the  ungodly, 
nor  standeth  in  the  way  of  sinners,  nor  sitteth 
in  the  seat  of  the  scornful."  Here  we  see 
not  only  continuance  but  progression.  Ac 
cordingly  not  only  the  Scripture,  but  all  ob- 
servation shows  us  that  the  wicked  proceed 
from  evil  to  evil,  and  wax  worse  and  worse. 
One  sin  often  pleads  for  another,  and  often 
renders  another  necessary,  either  for  the  pur- 
pose of  assistance  or  concealment:  while 
every  fresh  act  of  transgression  weakens  the 
restraints  of  fear  and  shame,  and  adds  to  the 
force  of  habit. — The  sinner's  course  is  here 
accurately  traced.  He  begins  with  evil  com- 
pany, and  is  flattered  by  their  maxims,  ex 
cited  by  their  entreaties,  encouraged  by  their 


commendations,  and  emboldened  by  their  ex- 
ample— "  He  walks  in  the  counsel  of  the  un- 
godly." Evil  communications  corrupt  good 
manners.  Bad  principles  lead  to  bad  prac- 
tice ;  and  having  tampered  with  danger,  he 
exposes  himself  to  temptation,  and  by  his 
heedlessness  and  position  even  invites  it — 
"  He  stands  in  the  way  of  sinners."  At  last 
ite  feels  a  comparative  rest  from  those  unea- 
sinesses of  conscience  and  doubts  of  mind 
that  once  frequently  disturbed  him,  and  can 
scoff  as  well  as  sin,  reviling  the  good,  and 
mocking  at  tilings  sacred — "Thus  he  sits 
in  the  seat  of  the  scornful."  He  who  has 
reached  this  distance  may  judge  of  his  pro- 
gress; he  may  see  how  far  he  has  gone, 
and  how  far  he  has  to  go — which  indeed  is 
very  little ;  for  "  the  scorner's  chair,"  says 
old  divinity,  "  is  placed  very  near  the  door  of 
hell." 

"  But  all  this  is  negative."  And  in  a  world 
like  this,  and  with  such  a  nature  as  ours,  no 
small  part  of  religion  consists  in  avoiding  that 
which  is  evil  All  the  Ten  Commandments 
are  prohibitory  with  the  exception  of  two. 
"  Honour  thy  father  and  mother" — this  is  pos- 
itive. And  "  Remember  to  keep  holy  the  Sab- 
bath day" — this  is  positive — yet  a  part,  even 
of  this  command,  is  interdictory :  but  all  the 
other  mandates  tell  us  what  we  are  not  to  do : 
and  "  God  having  raised  up  his  own  Son,  sent 
him  to  bless  us,  by  turning  away  every  one 
of  us  from  our  iniquities."  But  negative  re- 
ligion is  not  sufficient  "Cease  to  do  evil, 
and  learn  to  do  iceZZ,"  is  the  requisition  of 
that  God  who  not  only  forbears  to  punish,  but 
enriches  and  dignifies ;  who  not  only  saves 
from  hell,  but  exalts  to  heaven.  The  tree  that 
was  ordered  to  be  cut  down  and  cast  into  the 
fire  brought  forth  no  good  fruit :  and  the  ser- 
vant that  was  condemned  to  outer  darkness 
was  wicked  because  unprofitable.  A  man  may 
not  swear,  but  does  he  pray?  He  may  not 
rob  the  poor,  but  does  he  relieve  them  ? 
We  are  to  be  zealous  of  good  works.  There- 
fore, 

Secondly,  he  says — "  But  his  delight  is  in 
the  law  of  the  Lord :  and  in  his  law  doth  he 
meditate  day  and  night"  If  the  law  here 
spoken  of  be  what  we  call  the  moral  law,  it 
is  true,  that  every  partaker  of  Divine  grace, 
with  Paul,  delights  in  it  How  indeed  can 
it  be  otherwise !  since  the  essence,  the  whole 
of  it  is  to  love ;  to  love  God  supremely,  and 
his  neighbours  as  himself.  But  it  here  means 
the  word  of  God.  It  is  called  his  law  because 
it  is  "not  opinion,  counsel,  or  advice,  but  the 
will  of  God,  from  which  lies  no  appeal,  and 
the  authority  of  whose  decisions  the  day  of 
judgment  will  ratify.  David  could  here  speak 
From  his  own  sentiments  and  feelings.  There 
is  nothing  in  which  he  seems  to  have  found 
bo  much  delight  as  in  the  Scripture.  "  I  re- 
joice at  thy  word,"  says  he,  "  as  one  that  find- 
eth  freat  spoil."    "Thy  testimonies  are  the 


AUGUST  21.  271 

rejoicing  of  my  heart"  "1  love  them  ex- 
ceedingly." "More  to  be  desired  are  they 
than  gold,  yea,  than  much  fine  gold :  sweeter 
also  than  honey  and  the  honeycomb."  Yet  Da- 
vid had  but  a  small  portion  of  revelation.  How 
much  has  been  added  since!  No  wonder, 
therefore,  that  every  believer  is  distinguished 
by  his  attachment  to  this  blessed  volume 
What  renders  it  so  attractive  is,  that  it  meets 
him  with  discoveries,  promises,  invitations, 
suited  to  all  his  wants.  As  lost,  he  is  here  in- 
formed of  a  Saviour,  and  a  great  one.  As 
guilty  and  weak,  he  here  finds  righteousness 
and  strength.  As  having  nothing,  he  is  here 
replenished  with  all  the  unsearchable  riches 
of  Christ  His  experience,  also,  as  he  ad- 
vances in  the  divine  life,  adds  to  its  precious- 
ness.  He  has  tried  it  in  every  condition  ;  it 
has  often  relieved  his  fears,  refreshed  his 
weary  spirit,  revived  him  in  the  midst  of 
trouble;  and  he  can  say  to  the  praise  of 
its  glory,  "  Unless  thy  law  had  been  my 
delight,  I  should  have  perished  in  mine  afflic- 
tion." 

Hence,  in  this  "  law  he  meditates  day  and 
night."  It  is  the  peculiar,  yet  common  sub- 
ject of  his  thoughts.  He  not  only  sets  apart 
frequent  seasons  for  the  more  express  per- 
formance of  the  duty,  but  his  mind  naturally, 
and  readily  and  pleasingly  returns  to  the  ex- 
ercise, whenever  it  is  disengaged.  For  the 
thoughts  follow  the  affections.  Where  the 
treasure  is,  there  will  the  heart  be  also.  If  my 
meditation  be  sweet  it  will  be  frequent ;  and  I 
shall  be  able  to  say,  "  How  precious  are  thy 
thoughts  unto  me,  O  God !  how  great  is  the 
sum  of  them  !  If  I  should  count  them,  they  are 
more  in  number  than  the  sand :  when  I  awake, 
I  am  still  with  thee." 


AUGUST  21. 

u  Little  children."— 1  John  ii.  12. 

This  is  a  mode  of  address  which,  if  not  en- 
tirely peculiar  to  our  Apostle,  is  employed  by 
him  with  such  frequency,  that  it  may  be  of 
use  to  inquire  what  he  would  imply  or  express 
by  the  appellation.  When  you  meet  with  it, 
therefore,  remember  that  it  may  intimate  four 
things. 

First,  his  advanced  age.  He  had  now  "  the 
hoary  head :"  and  it  was  "  a  crown  of  glory," 
because  it  was  "  found  in  the  way  of  righte- 
ousness." 

Secondly,  the  affectionateness  of  hie  dispo- 
sition. He  was  not  only  "  the  beloved,"  but 
"  the  loving"  disciple :  and  seems  to  have  im- 
bibed very  largely  of  the  spirit  of  him  on 
whose  bosom  he  leaned.  It  would  be  well  if 
all  who  are  engaged  in  the  sacred  office,  were 
distinguished  by  more  of  "  the  meekness  and 
gentleness  of  Jesus  Christ"  Instead  of  in- 
sulting, scolding,  and  menacing,  it  would  be 
better  for  love's  sake  to  entreat,  and  endea 
vour  to  win.    Indeed,  there  is  no  gaining  the 


Z72 


AUGUST  22. 


heart  any  other  way.  Tt  cannot  be  forced — 
but  it  may  be  won — and  "  he  that  winneth 
Bouls  is  wise."  This  was  the  original  method 
— "  We  were  gentle  among  you,  even  is  a 
nurse  cherisheth  her  children :  so  being  affec- 
tionately desirous  of  you,  we  were  willing  to 
have  imparted  unto  you,  not  the  Gospel  of 
God  only,  but  also  our  own  souls,  because  ye 
were  dear  unto  u&" 

Thirdly,  the  effect  of  his  usefulness.  Many 
of  them  were  his  converts.  He  had  begotten 
them  through  the  Gospel ;  and  he  regarded 
them  as  his  spiritual  progeny :  the  most  im- 
portant and  interesting  of  all  offspring.  Such 
children  are  indeed  a  heritage  of  the  Lord — 
Happy  is  the  man  who  has  his  quiver  full  of 
them :  he  shall  not  be  ashamed,  but  shall 
speak  with  the  enemy  in  the  gate. 

Fourthly,  the  character  they  were  to  dis- 
play. He  would  have  them  resemble  the 
qualities  of  little  children.  He  would  have 
them  receive  the  kingdom  of  God  like  little 
children,  who  implicitly  confide  in  their  Fa- 
ther's declarations.  He  would  have  them,  like 
little  children,  to  depend  on  their  father's  care 
to  provide  for  them :  and  be  free  from  all 
anxiety  and  fear.  In  malice  he  would  have 
them  children  retaining  no  resentments,  and 
if  angry  easily  pacified.  He  would  have  them 
free  from  pride  and  disdain;  condescending 
to  men  of  low  estate,  not  ambitious  and 
worldly  minded. 

Whatever  we  may  think  of  these  things, 
we  know  how  they  are  regarded  by  the  Judge 
of  all.  "  The  disciples  came  unto  Jesus,  say- 
ing, Who  is  the  greatest  in  the  kingdom  of 
heaven  ?  And  Jesus  called  a  little  child  unto 
him,  and  set  him  in  the  midst  of  them,  and 
said,  Verily  I  say  unto  you,  Except  ye  be  con- 
verted, and  become  as  little  children,  ye  shall 
not  enter  into  the  kingdom  of  heaven."  From 
this  Divine  decision  it  is  first  obvious — that 
these  attributes  are  not  natural  to  us,  but  the 
effect  of  conversion ;  we  become  such.  And 
secondly — that  the  change  producing  them  is 
indispensably  necessary  to  our  hope;  for  ex- 
cept we  be  converted,  and  become  as  little 
children,  we  shall  not  enter  the  kingdom  of 
heaven — We  are  without  title  and  without 
preparation,  and  as  the  same  authority  tells 
us  in  another  passage,  "we  cannot  see  the 
kingdom  of  God." 

The  conformity,  however,  is  not  to  be  uni- 
versal. You  are  not  to  "  be  children  in  un- 
derstanding," but  "  full  grown  men."  You 
are  to  be  "  no  more  children,  tossed  to  and 
fro,  and  carried  about  with  every  wind  of 
doctrine,  by  the  sleight  of  men,  and  cunning 
craftiness,  whereby  they  lie  in  wait  to  de- 
ceive." Little  children  are  fond  of  trifles,  and 
will  cry  and  fight  for  toys — But,  says  the 
Apostle,  it  shall  not  be  so  among  you — "  Lit- 
tle children,  keep  yourselves  from  idols. 
Amen." 


AUGUST  22. 

"  David  served  his  own  generation  by  the  will  of 
God." — Acts  xiii.  36. 

Example  has  a  thousand  advantages  over 
every  other  mode  of  tuition.  Hence  God — 
for  none  teacheth  like  him — has  filled  his 
word,  not  by  documents  and  dissertations,  but 
facts ;  and  spreading  before  us  the  lives  and 
actions  of  men,  commands  us  not  to  be  sloth- 
ful, but  followers  of  them,  who,  through  faith 
and  patience,  inherit  the  promises. 

We  have  here  a  noble  testimony  concern- 
ing David.  In  his  early  days  he  was  in  ob- 
scurity, being  the  son  of  a  plain  yeoman,  in 
the  village  of  Bethlehem,  and  employed  in 
the  humble  occupation  of  a  shepherd.  But  he 
was  soon  called  to  expose  himself  in  the  field 
of  battle,  and  obtained  for  his  countrymen  an 
easy  victory,  by  killing  the  wonder  and  ter- 
ror of  the  age.  After  this — for  as  he  rose  he 
suffered — we  find  him  in  exile,  under  the  per- 
secutions of  Saul,  wandering  and  hiding  him- 
self in  wildernesses  for  his  safety,  and  hunted 
like  a  partridge  upon  the  mountains.  At 
length,  through  much  tribulation,  he  entered 
his  kingdom,  and  was  crowned,  first  over  Ju- 
dah,  and  then  over  all  Israel.  But  after  dis- 
tinguishing himself  as  a  warrior,  and  a  ruler, 
he  was  compelled  by  the  rebellion  of  Absalom 
to  leave  his  palace  and  his  capital,  and  ascend, 
weeping  and  barefooted,  the  Mount  of  Olives, 
where  his  son,  and  his  Lord  the  Messiah, 
ages  after,  agonized  and  triumphed.  Then 
we  find  him  re-established  in  more  power  and 
authority  than  ever,  and  reigning  in  safety, 
peace,  and  honour — and  at  last  we  find  him 
anxious  to  build  a  temple  for  the  name  of  the 
Lord,  amassing  an  abundance  of  materials, 
and  sparing  no  expense ;  so  that  he  could  say, 
"  The  zeal  of  thine  house  hath  eaten  me  up." 
From  this  glance  at  his  life,  we  see  that  it 
was  very  eventful  and  singularly  diversified. 
But  in  every  period,  and  in  every  relation, 
and  in  every  scene,  he  displayed  principles 
and  dispositions  which  rendered  him  not  only 
civilly,  but  morally  and  religiously  useful.  In 
youth ;  in  manhood ;  in  obscurity ;  in  splen- 
dour;  in  adversity;  in  prosperity;  by  his 
wealth ;  by  his  power ;  by  his  authority ;  by 
his  wisdom ;  by  his  inspiration  as  a  prophet ; 
by  his  genius  as  a  poet  and  a  musician ;  in  all 
his  resources  he  constantly  served  his  gene- 
ration. 

But  he  also  served  his  oion  generation.  Not 
indeed  exclusively  ;  for  he  has  served  every 
generation  since.  He  is  now  serving"  the 
present.  Christians  now  living  bless  God  for 
his  writings.  Who  has  not  found  in  them  a 
treasury  of  experience  1  a  flame  at  which  he 
has  often  lighted  his  torch?  -a  harp  that  has 
often  driven  away  his  evil  spirit?  There  are 
some  who  not  only  serve  their  own  age,  but 
lew  a  tax  of  admiration  and  gratitude  upop 


AUGUST  23. 


273 


every  future  one.  Such  were  the  reformers. 
Sucli  were  Luther,  and  Calvin,  and  Knox,  and 
otheft.  And  nothing  can  be  more  unjust  than 
to  censure  these  men  who  did  so  much,  be- 
cause they  did  no  more;  or  diminish  their 
fame  by  reoroaching  them  with  a  few  faults, 
which  were  rather  the  errors  of  the  times 
than  of  the  men.  Such  were  those  patriots 
who  resisted  unto  blood  striving  against  sin, 
and  procured  for  us  the  invaluable  blessings 
of  civil  and  religious  freedom.  Such  were 
the  translators  who  gave  us  the  original 
Scriptures  in  English.  Such  have  been  the 
writers  who  have  defended  the  truth  of  the 
Gospel,  and  furnished  materials  for  private 
and  domestic  devotion.  How  useful  is  Watts, 
even  now,  by  his  Psalms  and  Hymns,  in  which 
millions  bless  God;  and  by  his  songs  for  chil- 
dren, which  out  of  the  mouths  of  babes  and 
sucklings  perfect  praise !  No  man  indeed 
knows  how  any  good  he  does  may  be  perpetu- 
ated and  enlarged. 

But  if  we  cannot  serve  other  generations 
let  us  serve  cur  own.  Some  strain  too  much 
after  distant  objects,  and  overlook  what  is  im- 
mediately before  them.  Some  leave  large 
sums  when  they  die — they  had  better  be  their 
own  executors,  and  see  and  enjoy  the  applica- 
tion of  their  own  liberality.  They  had  better 
convince  the  world  that  they  act  from  choice ; 
for  at  death  they  can  retain  nothing,  but  must 
part  with  all  they  possess.  The  endowments 
bequeathed  by  many  of  our  good  forefathers 
have  operated  rather  injuriously  than  other- 
wise ;  retaining  the  support  of  error  in  some 
places  of  worship,  and  relaxing  the  zeal  and 
generosity  of  congregations  in  others ;  for 
people  have  an  amazing  keenness  in  perceiv- 
ing when  their  assistance  is  not  wanting. 
The  cause  of  the  poor  and  the  cause  of  God 
will  be  hereafter  committed  to  others;  they 
are  now  intrusted  to  us ;  let  nothing  draw  us 
off  from  present  duty. 

He  also  served  his  own  generation  by  the 
will  of  God.  Nothing  comes  by  chance  in  our 
affairs.  The  Lord  determines  the  bounds  of 
our  Habitations,  appoints  us  our  stations  and 
offices,  and  assigns  us  our  talents  and  oppor- 
tunities. How  obviously  was  it  his  pleasure 
that  David  should  be  what  and  where  he  was. 
[t  was  all  without  his  design  or  thought.  And 
therefore  when  Saul's  courtiers  reproached 
him  that  he  was  a  restless  ambitious  youth, 
who,  dissatisfied  with  a  private  condition, 
Bought  to  work  himself  into  notice  and  emi- 
nence ,  he  could  appeal  and  say,  "  Lord,  my 
heart  is  not  haughty,  nor  mine  eyes  lofty : 
^neither  do  I  exercise  myself  in  great  matters, 
>r  in  things  too  high  for  me.  Surely  I  have 
behaved  and  quieted  myself,  as  a  child  that  is 
weaned  of  its  mother :  my  soul  is  even  as 
a  weaned  child."  Others  too,  without  any 
purpose  on  the  part  of  their  friends  or  their 
own,  have  been  laid  hold  of  by  the  hand  of 
Providence,  and  conducted  forward  so  as  to 
18 


exemplify  the  promise  "I  will  bring  the  blind 
by  a  way  that  they  knew  not:  I  will  lead 
them  in  paths  that  they  have  not  known :  I 
will  make  darkness  light  before  them,  and 
crooked  things  straight." 

But  it  was  not  only  by  his  providential  wih 
that  David  served  his  own  generation,  but 
also  by  his  revealed  will.  This  he  made  the 
rule  of  his  conduct.  "Lead  me,"  said  he,  "in 
thy  truth,  and  guide  me,  for  thou  art  the  God 
of  my  salvation,  on  thee  do  I  wait  all  the  day" 
— like  a  servant,  to  receive  and  obey  the  or- 
ders of  his  master.  We  must  not  follow  our 
own  fancies,  or  do  that  which  is  most  agreea- 
ble to  our  feelings ;  but  what  God  requires  of 
us.  For  this  purpose  we  must  repair  to  his 
holy  oracles,  and  ask,  "  Lord  what  wilt  thou 
have  me  to  do  1"  A  woman  is  not  to  usurp 
authority,  and  to  teach  in  the  church.  A  man 
is  not  to  assume  the  office  of  the  magistrate 
under  a  notion  that  he  could  discharge  it  bet- 
ter, if  a  village  preacher  on  the  Sabbath 
leaves  his  own  family  without  control  and 
without  instruction,  he  may  be  serving  his 
own  generation,  but  not  according  to  the  will 
of  God.  God  enjoins  us  to  abide  in  our  own 
callings.  If  we  step  aside  from  them,  we  may 
be  useful;  but  the  effect  is  often  equivocal, 
the  good  is  more  than  counterbalanced  by  the 
evil  arising  from  the  violation  of  order,  and 
God  asks  who  hath  required  this  at  your  hand  ! 

Let  this  example  induce  our  imitation.  We 
all  have  it  in  our  power  to  be  useful ;  and  kt 
us  see  to  it,  that  we  decline  not  doing  what 
we  can,  because  we  cannot  do  what  we 
would.  Let  us  immediately  and  earnestly 
call  into  action  whatever  influence  we  pos- 
sess, to  serve  our  own  generation  by  the  wil] 
of  God.  Our  generation  serves  us.  None  of 
us  liveth  to  himself.  All  the  endowments 
conferred  upon  us  look  beyond  ourselves :  and 
as  good  stewards,  we  are  to  minister  the 
manifold  grace  of  God.  It  is  as  much  our 
privilege  as  our  duty.  It  enthrones  us  in  the 
esteem  of  our  fellow-creatures,  and  with  such 
sacrifices  God  is  well  pleased.  When  a 
Christian  comes  to  die,  he  must  be  humble 
in  looking  back  upon  his  imperfections :  but 
he  will  have  reason  to  be  thankful,  if  by  the 
grace  of  God  he  hopes  that  he  has  not  wholly 
lived  in  vain.  I,  said  the  learned  Dr.  Donne 
to  his  friends  when  dying,  I  repent  of  all  my 
life,  but  the  part  of  it  I  have  spent  in  commu- 
nion with  God,  and  doing  good  to  men 


AUGUST  23. 

"  And  he  said,  Draw  not  nigh  hither,  put  off  thy 
shoes  from  off  thy  feet,  for  the  place  whereon 
thou  standest  is  holy  ground.  Moreover  he  said, 
I  am  the  God  of  thy  father,  the  God  of  Abra- 
ham,  the  God  of  Isaac,  and  the  God  of  Jacob." 
— Exod.  iii.  5,  6. 
This  address  of  God   to   Moses  contains 

an  admonition  to  restrain  and  regulaf.e  him ; 


274 


AUGUST  23. 


md  an  assurance  to  estab.idi  and  encourage 
him. 

The  admonition   may  he  understood  and 
improved  as  a  check  to  vain  curiosity.    Here 
was  much  to  excite  the  notice  and  surprise 
of  Moses.  The  bush  was  burning,  but  he  saw 
no  fire  near  it,  or  lightning  from  heaven  to 
kindle  it.     He  also  saw  what  was  more  un- 
accountable still,  that  though  it  kept  flaming, 
not  a  spray  or  a  leaf  was  consumed.     It  does 
not  therefore  appear  wonderful,  that  he  should 
have  been  tempted  to  turn  aside  to  see  this 
great  sight.     Yet  it  would  seem  he  was  not 
free  from  blame.     He  should  have  been  satis- 
fied with  the  prodigy,  and  have  waited  in 
adoration  the  development  of  the  design  :  but 
he  was  learned   in   all  the  wisdom   of  the 
Egyptians,  and  wanted   perhaps  philosophi- 
cally and  speculatively  to  explore  "  Why  it 
was  not  burned."     And  therefore  the  voice 
cries  to  him,  "  Draw  not  nigh  hither."    This 
curious  desire  of  knowing  things  that  do  not 
concern  us,  is  too  natural  to  all.     But  we 
should  endeavour  to  repress  it  rather  than  in- 
crease it  by   indulgence.     In   the   common 
affairs  of  life,  and  the  concerns  of  our  fellow- 
creatures,  it  is  an  impertinent,  troublesome, 
offensive  disposition,  and  is  sure  to  fix  upon  a 
person  in  time  the  odious  character  "  of  a  tat- 
tler and  a  busy  body  in  other  men's  matters." 
But  it  is  yet  more  to  be  guarded  against  in 
religious  affairs.  Nothing  can  be  more  incon- 
sistent with,  and  injurious  to,  that  spirit  of 
childlike  submission  which  a  Christian  is  to 
cherish.     We  have  no  time  in  the  concerns 
of  our  souls  for  nice  and  useless  speculation. 
One  thing  is  needful,  and  whatever  draws  us 
off  from  this,  even  if  it  be  something  true 
and  good  in  itself,  will  be  an  error  and  an  evil 
to  us.     The  grand  principles  of  the  Gospel 
are  few  and  plain ;  and  they  are  always  held 
.  forth  in  their  practical  bearings,  and  no  fur- 
ther.    "The  secret  things  belong  unto  the 
Lord  our  God:  but  those  things  which  are 
revealed  belong  unto  us  and  to  our  children 
for  ever ;  that  we  may  do  all  the  words  of 
this  law."     Let  us  therefore  be  satisfied  with 
the  words  the  Holy  Ghost  useth,  without  re- 
quiring human  definitions  of  them.     Let  us 
improve  the  parts  of  the  Scripture  as  they  lie 
before  us,  without  systematizing  them.     Let 
us  distinguish  between  the  uses  and  the  es- 
sences of  the  subjects  the  Gospel  reports.  Let 
us  take  the  religion  of  the  facts,  and  leave  the 
philosophy.     When  the  man  asked,  "  Are 
there  few  that  be  saved  1"  did  our  Lord  re- 
buke or  gratify  the  inquirer?    When  even 
his  disciples  asked,  "Wilt  thou  at  this  time 
again   restore   the  kingdom  to  Israeli"   did 
he  not  answer,  "  It  is  not  for  you  to  know  the 
times  or  the  seasons,  which  the  Father  hath 
put  in  his  own  power?"    In  all  such  cases 
did  he  not  invariably  say,  "  Draw  not  nigh 
hither!" 
The  admonition  would  also  remind  us  of 


the  humility  and  awe  with  which  we  should 
approach  where  God  is.  And  in  all  our  wor- 
ship we  come  before  him.  Outward  tokens  I 
of  respect  and  reverence  vary  in  different 
ages  and  countries.  In  the  East,  unshoeing 
of  the  feet  was  the  same  as  uncovering  the 
head  with  us ;  and  Solomoi.  refers  to  it  when 
he  says,  "  Keep  thy  foot  when  thou  goest  to 
the  house  of  God."  The  act  enjoins  the 
principle  which  it  is  intended  to  express  and 
cherish.  Bodily  exercise  profiteth  little ;  but 
we  are  complex  beings,  and  we  are  to  honour 
God  in  our  bodies  as  well  as  in  our  spirits. 
Holiness  becometh  his  house  for  ever.  God 
will  be  sanctified  in  all  that  come  nigh  him. 
He  is  greatly  to  be  feared  in  the  assembly  of 
the  saints — "  Put  off  thy  shoes  from  oft'  thy 
feet,  for  the  place  whereon  thou  standest  is 
holy  ground." 

But  what  says  the  assurance  ?  "I  am  the 
God  of  thy  father,  the  God  of  Abraham,  the 
God  of  Isaac,  and  the  God  of  Jacob."  God 
has  always  bestowed  his  favours  in  a  way 
which  showed  a  regard  for  righteousness :  he 
often  therefore  did  good  to  some  for  the  sake 
of  others :  and  thus  men  were  prepared  to 
regard  the  importance  of  the  Messiah,  in 
whom  all  the  families  of  the  eavth  were  to 
be  blessed.  When  the  Assyrians  were  press- 
ing Jerusalem,  "  I  will  deliver  it,"  says  God, 
"  for  my  servant  David's  sake."  When  Job's 
three  friends  had  offended  God  by  their  im- 
proper speeches,  God  said  to  them,  "  Take 
unto  you  now  seven  bullocks  and  seven  rams, 
and  go  to  my  servant  Job,  and  offer  up  for 
yourselves  a  burnt-offering ;  and  my  servant 
Job  shall  pray  for  you :  for  him  will  I  accept : 
lest  I  deal  with  you  after  your  folly."  How 
often  does  he  express  himself,  in  addressing 
the  Jews,  as  the  God  of  Abraham,  Isaac,  and 
Jacob,  because  the  covenant  made  with  them 
was  for  their  descendants:  therefore,  says 
Moses,  "  Only  the  Lord  had  a  delight  in  thy 
fathers  to  love  them,  and  he  chose  their  seed 
after  them,  even  you  above  all  people,  as  it  is 
this  day."  "Not  for  thy  righteousness,  or  for 
the  uprightness  of  thine  heart  dost  thou  go  t ; 
possess  their  land ;  but  that  he  may  perform 
the  word  which  the  Lord  sware  unto  thy  fa- 
thers, Abraham,  Isaac,  and  Jacob."  But  the 
better  covenant,  of  which  all  the  spiritua. 
Israel  shall  glory,  was  made  with  One  whe 
was  before  Abraham,  whose  goings  forth  were 
from  of  old,  from  everlasting :  and  they  are 
blessed  "  with  all  spiritual  blessings  in  hea- 
venly places  in  Christ"  Hence  in  the  New 
Testament  the  language  is  changed,  and  wc 
are  constantly  reminded  of  "  the  God  and 
Father  of  our  Lord  Jesus  Christ." 

Surely  even  at  this  early  period  a  future 
state  was  not  unknown.  When  God  said  to 
Abraham,  "  I  am  thy* shield,  and  thy  exceed- 
ing great  reward  ;  I  will  be  a  God  to  thee ;" 
he  must  have  referred  to  something  beyond 
the  present  life;  how  else  was  it  fulfilled* 


AUGUST  24. 


275 


Accordingly  the  Apostle  tells  us  that  Abra- 
ham "  sojourned  in  the  land  of  promise,  as  in 
a  strange  country,  dwelling  in  tabernacles 
with  Isaac  and  Jacob,  the  heirs  with  him  of 
the  same  promise:  for  he  looked  for  a  city 
which  hath  foundations,  whose  builder  and 
maker  is  God."  Yea,  says  he,  "  These  all 
died  in  faith,  not  having  received  the  prom- 
ises, but  having  seen  them  afar  off,  and  were 
persuaded  of  them,  and  embraced  them,  and 
confessed  that  they  were  strangers  and  pil- 
grims on  the  earth.  For  they  that  say  such 
things  "declare  plainly  that  they  seek  a  coun- 
try. And  truly,  if  they  had  been  mindful  of 
that  country  from  whence  they  came  out, 
they  might  have  had  opportunity  to  have  re- 
turned. But  now  they  desire  a  better  country, 
that  is,  an  heavenly:  wherefore  God  is  not 
ashamed  to  be  called  their  God :  for  he  hath 
prepared  for  them  a  city."  And  hear  how 
our  Saviour  argues  with  the  Sadducees  : 
"  Now  that  the  dead  are  raised,  even  Moses 
showed  at  the  bush,  when  he  calleth  the  Lord 
the  God  of  Abraham,  and  the  God  of  Isaac, 
and  the  God  of  Jacob."  The  relation  was 
even  then  existing,  though  their  flesh  had 
Been  corruption.  Our  Lord  therefore  applies 
it  not  only  to  prove  an  intermediate  state,  but 
also  the  resurrection  of  the  dead :  "  For  he 
is  nnt  the  God  of  the  dead,  but  of  the  living : 
for  all  live  unto  him  ;"  now,  as  to  their 
spirits ;  and  hereafter,  as  to  their  bodies :  for 
purpose  and  accomplishment  are  the  same 
with  him. 

Let  us  apply  this  to  our  own  case.  Have 
we  been  bereaved  of  pious  connexions  1  The 
relation  between  them  and  their  God  and  our 
God  remains  the  same.  Where  now  are 
their  dear  spirits?  With  himself  in  glorv. 
Where  are  their  dear  bodies?  Sleeping  in 
the  grave.  But  his  covenant  is  with  their 
dust :  and  the  inviolable  union  into  which  he 
has  entered  with  them,  assures  thee — thy 
brother — thy  child — thy  mother  shall  rise 
again.  We  shall  be,  we  are  still  one  with 
him  and  with  each  other — 

"The  saints  below  and  all  the  dead, 
But  one  communion  make ; 
All  join  in  Christ  their  living  head, 
And  of  his  grace  partake." 


AUGUST  24. 

■  Renew  a  right  spirit  within  me" — Psalm  li.  10. 

This  Psalm  will  always  show  the  reality 
and  decree  of  the  author's  repentance ;  and 
will  afford  sentiments  and  language  peculi- 
arly suited  to  the  sinner  in  his  conversion  to 
God  at  first ;  and  to  the  believer,  in  his  re- 
turn after  any  departure  from  him  through  life. 

The  words  which  we  have  read,  speak  of 
■ua  right  spirit."  "  A  right  spirit"  is  such  a 
spirit  as  God  requires,  and  takes  pleasure  in ; 
and  such  a  spirit  as  becomes  the  condition  of 
♦hose  who  profess  to  be  his  followers.    It 


would  be  easy  to  prove  that  such  a  spirit 
must — be  a  spirit  of  faith  and  trust:  a  spirit 
of  contrition  and  humility :  a  spirit  of  thank- 
fulness :  a  spirit  of  love :  a  spirit  of  patience 
and  submission :  a  spirit  of  zeal :  and  a  spirit 
of  firmness  and  constancy.  Such  is  the  spirit 
produced  in  all  the  subjects  of  divine  grace. 

But  this  right  spirit  may  be  injured  and 
reduced.  We  see  this  was  the  case  with 
David  in  consequence  of  his  fall ;  and  it  was 
in  a  measure  the  case  with  him  before ;  for 
we  read  of  his  "  first  ways ;"  and  the  words 
intimate  that  these  were  in  some  respects  his 
best  Hezekiah,  after  his  two  great  deliver- 
ances, which  he  felt  so  much  at  the  time, 
"  rendered  not  again  according  to  the  benefit 
done  unto  him;  for  his  heart  was  lifted  up." 
Jeremiah  was  to  cry  in  the  ears  of  Jerusalem, 
"  Thus  saith  the  Lord ;  I  remember  thee,  the 
kindness  of  thy  youth,  the  love  of  thine  es- 
pousals, when  thou  wentest  after  me  in  the 
wilderness,  in  a  land  that  was  not  sown.  Is- 
rael was  holiness  unto  the  Lord,  and  the  first- 
fruits  of  his  increase."  The  church  of  Ephe- 
sus  had  left  her  "first  love,"  and  is  called 
upon  to  remember  from  whence  she  was 
"  fallen,"  and  to  do  her  "  first  works."  Hence 
we  have  so  many  cautions  and  admonitions 
against  declension  in  religion.  And  when 
we  consider  how  adverse  every  thing  within 
us  and  without  us  is  to  our  better  principles, 
and  how  the  enemy  of  our  souls  employs  all 
his  devices  to  injure  them,  we  need  not  won- 
der at  the  frequency  of  our  hindrances  and 
declinings.  The  defections  sometimes  appear 
in  gross  falls :  but  let  us  not  think  too  well 
of  ourselves  if  we  have  been  preserved  from 
these,  or  suppose  that  backsliding  consists 
only  in  foul  and  outward  misconduct.  There 
is  "  the  backslider  in  heart,"  as  well  as  the 
backslider  in  life;  and  while  we  stand  fair 
with  our  fellow  Christians  and  our  ministers, 
we  may  have  much  to  lament  before  God  in 
the  loss  of  that  spirituality,  and  fervour,  and 
confidence,  and  delight  in  ordinances  which 
once  distinguished  our  experience. 

We  also  see  that  it  is  necessary  when  it 
is  impaired  to  have  it  renovated.  Nothing  is 
right  in  religion  if"  the  heart"  be  not  "right 
with  God ;"  and,  therefore,  says  Solomon, 
"  Keep  thine  heart  with  all  diliarence,  for  out 
of  it  are  the  issues  of  life."  We  may  go  on 
in  the  performance  of  duty,  but  if  "  the  right 
spirit"  be  wanting,  the  mere  action  is  of  little 
worth.  The  Lord  looketh  to  the  heart.  Two 
donors  may  give  alms ;  one  from  a  principle 
of  charity,  the  other  from  vanity :  two  attend- 
ants may  repair  to  the  same  sanctuary,  the 
one  to  seek  and  serve  the  Lord,  the  other, 
led  only  by  custom  or  curiosity:  but  how 
differently  do  they  appear  in  the  view  of 
God,  and  how  differently  are  they  regarded 
by  him  !  We  act  in  the  same  manner  towards 
our  fellow-creatures  as  far  as  our  knowledge 
extends.     In  what  they  do  for  us,  we  are  af 


276 


AUGUST  25. 


fected  by  our  apprehension  of  the  spirit  with 
which  they  are  influenced.  If  we  think  the 
favour  conferred  be  from  esteet  n,  or  love,  or 
gratitude,  we  prize  it,  however  small ;  while, 
if  it  appears  to  originate  in  selfish  design,  we 
cannot  value  it,  however  great.  But  the  want 
of  a  right  spirit  affects  our  comfort  as  well  as 
our  duty.  We  consider  it  an  unfavourable 
sign  in  some  professors,  that  they  are  so  lively 
and  cheerful.  We  should  have  much  more 
hope  concerning  them  if  they  felt  fear  and 
distress :  we  are  sure  that  if  they  belonged 
to  God,  he  would  reprove  them  in  their  de- 
fective walk,  and  improper  temper,  and  hide 
his  face  from  them  till  they  acknowledged 
their  offence.  A  Christian  may  get  into  a 
wrong  spirit,  but  how  differently  does  he  feel ! 
What  a  loss  of  peace  and  satisfaction  does  he 
sustain !  How  is  his  communion  with  God  in- 
terrupted !  and  his  delight  in  devotion  dead- 
ened! He  becomes  also  fretful  with  regard 
to  others :  fretfulness  is  generally  the  offspring 
of  guilty  sensation,  arising  from  some  neglect 
or  misdoing.  Then,  uneasy  within,  we  are 
pleased  at  nothing  without ;  and  so  storm  in 
passion,  or  ooze  in  peevishness,  like  a  con- 
tinued dropping  in  a  rainy  day.  We  are 
never  happy  but  as  we  have  a  right  spirit 
within  us. 

But  we  here  learn  that  when  it  is  impair- 
ed it  is  God  alone  who  can  renew  it.  He 
giveth  more  grace :  he  is  the  God  of  all  grace. 
As  he  begins  so  he  carries  on  the  good  work. 
He  strengthens  that  which  he  has  wrought  in 
us :  he  perfects  that  which  concerns  us. 

And  therefore,  lastly,  we  must  go  to  him 
for  this  purpose,  and  pray,  as  David  did,  "  Re- 
new a  right  spirit  within  me."  A  life  of  de- 
pendence must  be  a  life  of  application.  A 
religion  of  grace  must  be  a  religion  of  sup- 
plication. If  I  want  certain  things,  and  must 
be  supplied,  and  cannot  derive  them  from 
myself,  I  shall  surely  repair  to  him  who  is 
able  and  willing  to  succour  me — especially 
if  the  exercise  itself  exerts  an  influence 
every  way  conducive  to  the  revival  and  in- 
crease of  religious  principle ;  and  this  is  the 
case  with  prayer ;  and  if  he  has  established 
it  as  the  medium  of  his  communications,  and 
said,  "  For  all  these  things  will  I  be  inquired 
of;"  and  if  he  has  pledged  himself  that  we 
shall  not  call  upon  him  in  vain.  And  is  not 
this  his  own  promise,  "  Ask,  and  it  shall  be 
given  you ;  seek,  and  ye  shall  find  1"  "  O 
thou  that  hearest  prayer,  unto  thee  shall  all 
flesh  come." 


AUGUST  25. 
*  The  revelation  of  Jesus  Christ." — 1  Pet.  i.  13. 

The  display  of  him  is  every  thing.  Be  it 
therefore  observed  that  "  the  revelation"  of 
him  is  fourfold  :  and  though  the  last  of  these 
manifestations  be  here  intended,  all  of  them 


may  be  properly  and  usefully  noticed  in  tneir 
order. 

The  first  revelation  of  him  we  call  scrip- 
tural. This  began  very  early,  even  in  Para 
dise.  There  the  Sun  of  Righteousness  dawn- 
ed, and  from  thence  shone  more  and  more 
unto  the  perfect  day.  He  was  announced  ae 
the  seed  of  the  woman,  and  the  bruiser  of  the 
serpent's  head — Then,  as  the  seed  of  Abra- 
ham, in  whom  all  the  families  of  the  earth 
were  to  be  blessed — Then,  as  the  Shiloh  of 
Judah,  to  whom  the  gathering  of  the  people 
should  be — Then,  as  the  Son  of  David,  and 
his  Lord.  Of  him,  Moses,  in  the  Law,  and 
the  Prophets,  did  write.  He  was  held  forth 
not  only  in  words  but  types.  He  was  seen  in 
Moses  as  a  prophet,  in  Aaron  as  a  priest,  in 
Joshua  as  a  conqueror,  in  Solomon  as  the 
Prince  of  Peace,  in  Jonah  as  dying  and  rising 
again.  Every  bleeding  sacrifice  expressed 
him  as  an  offering  for  sin  ;  the  manna  from 
heaven,  and  the  water  from  the  rock,  as  the 
bread  and  water  of  life ;  the  tabernacle  and 
temple,  as  the  residence  of  the  divinity,  in 
whom  dwelt  all  the  fullness  of  the  godhead 
bodily.  This  exhibition  of  him  may  be  liken- 
ed to  a  perfect  portraiture  of  a  most  distin- 
guished and  endeared  personage,  at  full 
length,  rolled  up  on  the  side  of  a  room,  and 
which  the  owner  gradually  opens  to  the  be- 
holders, till  the  whole  figure  stands  disclosed 
— So  God  gradually  revealed  the  Desire  of 
all  nations,  while  his  delighted  and  wondering 
church  exclaimed  "He  is  fairer  than  the 
children  of  men" — "yea,  he  is  altogether 
lovely." 

The  second  revelation  of  him  is  incarnate. 
"  God  was  manifest  in  the  flesh."  "  For  this 
purpose  the  Son  of  God  was  manifested,  that 
he  should  destroy  the  works  of  the  devil." 
"  We  know  that  he  was  manifested  to  take 
away  our  sins,  and  in  him  was  no  sin."  Thus 
he  was  not  only  declared,  but  perceived.  He 
appeared  not  in  vision,  but  in  person.  Not 
tremendously,  as  in  the  giving  of  the  Iaw, 
when  even  Moses  said,  "  I  exceedingly  fear 
and  quake;"  but  familiarly,  "clothed  in  n 
body  like  our  own."  Not  transiently,  as  when 
he  paid  visits  to  his  people  of  old,  but  by  a 
continuance  of  three-and-thirty  years — for 
"  the  Word  was  made  flesh,  and  dwelt  among 
us — full  of  grace  and  truth." 

The  third  revelation  of  him  is  spiritual. 
And  we  call  it  spiritual  because  it  is  produced 
by  the  spirit  of  God  in  the  spirit  of  man.  It 
is  expressed  by  sight — Not  a  carnal  sight  of 
him  ;  not  a  sight  of  him  by  the  eye  of  sense, 
but  by  the  eye  of  faith,  according  to  the 
words  of  our  Saviour :  "  He  that  seeth  the 
Son,  and  believeth  on  him,  hath  everlasting 
life."  It  is  such  an  acquaintance  with  him 
as  draws  forth  our  admiration,  excites  our 
love,  gains  our  confidence,  and  secures  oui 
obedience.     It  is  what  P»ul  means  when  he 


AUGUST  26. 


277 


says,  "It  pleased  God  to  reveal  his  Son  in 
me" — and  which  he  prayed  for  an  increase  of 
when  he  said,  "  That  I  may  know  him,  and 
the  power  of  his  resurrection,  and  the  fellow- 
ship of  his  sufferings,  being  made  conform- 
able unto  his  death." 

The  fourth  revelation  of  him  is  final  and 
glorious.  For  after  all  he  is  now  much  con- 
cealed. There  are  hundreds  of  millions  of 
our  fellow-creatures  who  know  nothing  even 
of  the  existence  of  such  a  Being.  Even  where 
he  is  professedly  known,  there  are  multitudes 
to  whom  he  has  no  form  nor  comeliness,  nor 
any  beauty,  that  they  should  desire  him.  Even 
among  those  who  wear  the  name  of  Chris- 
tians there  are  many  to  be  found  who  deny 
his  divinity,  renounce  his  redemption,  and 
ridicule  the  operations  of  his  Spirit  Thus  he 
is  despised  and  rejected  of  men.  This,  to 
those  who  know  his  name,  and  put  their  trust 
in  him,  is  humbling  and  distressing.  But  they 
are  relieved  and  cheered  with  the  thought 
that  it  will  not  be  so  always.  They  believe 
that  the  number  of  his  admirers  is  increasing. 
They  are  sure  that  he  will  be  exalted  and  ex- 
tolled, and  be  very  high  ;  that  he  will  sprin- 
kle many  nations ;  that  all  nations  shall  fall 
down  before  him ;  and  the  whole  earth  be 
filled  with  his  glory.  They  know  also  that 
there  is  a  day  approaching,  called  by  way  of 
distinction,  "  the  day  of  Christ :"  "  the  reve- 
lation of  Jesus  Christ."  He  will  then  appear 
the  second  time  without  sin  unto  salvation. 
He  will  come  in  his  glory,  and  all  the  holy 
angels  with  him.  We  shall  see  him  as  he  is. 
He  will  be  glorified  in  his  saints,  and  admired 
in  all  them  that  believe.  Then  his  grandeur 
will  be  acknowledged.  Then  his  love,  power, 
patience,  and  truth ;  his  character  as  a  Sa- 
viour; his  tenderness  as  a  friend  ;  his  domin- 
ion as  Lord  of  all  will  be  developed  :  and  he 
will  enter,  accompanied  by  a  glorious  church, 
not  having  spot  or  wrinkle,  or  any  such  thing, 
a  world  where  he  will  attract  every  eye,  and 
engage  every  tongue  ;  and  saints  and  angels 
will  unite  with  a  loud  voice,  "  Worthy  is  the 
Lamb  that  was  slain,  to.  receive  power,  and 
riches,  and  wisdom,  and  strength,  and  honour, 
and  glory,  and  blessing." 

But  what  is  to  be  expected  at  the  revela- 
tion of  Jesus  Christ  1     "  The  grace'  that  is 

TO  BE  BROUGHT  UNTO  YOU." 


AUGUST  26. 

•  The  grace  that  is  to  be  brought  ento  you  at 
the  revelation  of  Jesus  Christ." — 1  Peter  i.  13. 

Two  inquiries  may  here  arise. 

What  does  "the  grace"  here  spoken  of 
mean  ?  Jt  comprehends  the  fullness  of  the 
promise,  "  I  will  come  again  and  receive  you 
to  myself,  that  where  I  am,  there  ye  may  be 
ilso" — His  changing  their  vile  bodies,  and 
fiLshioning  them  like  untu  his  own  glorious 


body — His  absolving  and  acknowledging  them 
before  an  assembled  world — His  commenda- 
tion ;  "  Well  done,  thou  good  and  faithful  ser- 
vant"— His  invitation  ;  "  Come  ye  blessed  of 
my  Father" — His  placing  them  in  a  state  of 
blessedness,  which  far  transcends  all  out 
powers  of  expression  and  conception.  After 
all  our  knowledge  derived  from  Kcnnture 
and  experience,  it  doth  not  yet  appear  what 
we  shall  be — "Eye  hath  not  seen,  nor  ear 
heard,  neither  have  entered  into  the  hearts  of 
man,  the  things  which  God  hath  prepared  for 
them  that  love  him."  It  is  a  glory  which  shall 
be  revealed. 

But  why  is  it  called  grace  1  Why  is  it  not 
said,  "  The  glory  that  is  to  be  brought  unto 
you  at  the  revelation  of  Jesus  Christ  V  May 
it  not  be — first  to  exclude  merit  from  all  share 
in  attaining  it  1  There  is  only  one  Being  who 
reigns  in  heaven  by  his  own  right  Jesus  de- 
served his  throne,  and  could  claim  it  on  the 
ground  of  worthiness.  But  we  are  not  worthy 
of  the  least  of  all  God's  mercies.  How  then 
could  we  claim  an  immensity,  an  eternity  of 
riches  and  honour  ?  If  we  look  for  a  reward, 
it  must  be  a  reward  of  grace.  Our  work  bears 
no  proportion  to  the  recompense.  If  our  obe- 
dience was  perfect,  it  could  not  be  meritori- 
ous, because  it  is  due  to  God :  but  our  ser- 
vices are  really  full  of  defects  and  defilement, 
and  therefore  if  they  were  dealt  with  accord- 
ing to  their  desert,  they  would  be  rejected. 
To  which  we  may  add,  that  all  our  good 
works  are  performed  in  the  strength  of  the 
Lord  :  we  live  and  walk  in  the  Spirit.  Every 
one  therefore  that  knows  himself,  will  say 
with  the  Apostle,  "  By  the  grace  of  God  1  am 
what  I  am :  not  I,  but  the  grace  of  God  which 
was  with  me."  And  we  are  sure  the  top  stone 
of  the  spiritual  temple  will  be  brought  forth 
"with  shoutings,  crying,  Grace,  grace  unto  it" 

And  secondly,  may  it  not  be  so  called  to 
show  the  identity  of  grace  with  glory  1  They 
are  not  only  so  intimately  and  inseparably 
connected,  but  so  greatly  resemble  each  other, 
and  are  so  essentially  the  same,  that  the  one 
is  interchangeably  used  for  the  other  in  the 
Scripture.  Thus  Paul  calls  glory  grace,  when 
he  says,  "  We  are  changed  into  the  same  im- 
age, from  glory  to  glory,  as  by  the  Spirit  of 
the  Lord ;"  meaning  advancement  from  one 
degree  of  glory  to  another  ;  or  as  it  is  else- 
where expressed,  being  "renewed  day  by 
day,"  or  going  "from  strength  to  strength"' 
in  the  divine  life.  And  here  Peter  names 
glory  grace.  In  fact  grace  is  glory  in  the 
bud,  and  glory  is  grace  in  the  flower.  Grace 
is  glory  in  the  dawn,  and  glory  is  grace  in 
the  day.  But  the  morning  and  noon  are  pro- 
duced by  the  same  sun  :  and  the  bud  and 
flower  issue  from  the  same  plant 

Let  us  remember  this — That  glory  is  no- 
thing but  the  completion  of  what  grace  be- 
gins. It  is  the  perfection  of  those  principles, 
dispositions,    services,    and    enjoyments,  by 


are 


AUGUST  27. 


which  Christiana  are  distinguished  even  m 
this  world.  Have  we  anything  of  heaven  in 
us  already  ]  It  will  be  a  state  of  sinless  purity 
— Do  we  delight  in  holiness  now?  It  will 
consist  in  the  society  of  the  godly — are  they 
our  dearest  companions  now  "J  Death  changes 
our  place,  but  not  our  state,  not  our  nature. 
The  change  to  a  Christian,  is  a  change  not  in 
quality,  but  degree.  He  has  the  foretastes  of 
the  bliss ;  the  first-fruits  of  the  harvest ;  the 
earnest  of  the  inheritance — "  He  that  hath 
wrought  us  for  the  self-same  thing  is  God, 
who  hath  also  given  to  us  the  earnest  of  the 
Spirit." 

What  then  is  our  duty  in  the  prospect  of 
the  event]  For  the  grace  that  is  to  be 
brought  unto  you  at  the  revelation  of  Jesus 
Christ,  "  Gird  up  the  ixmns  of  your  mind, 

BE    SOBER,  AND  HOPE  TO  THE    END." 


AUGUST  27. 

"Gird  up  the  loins  of  your  mind,  be  sober, 
and  hope  to  the  end  for  the  grace  that  is  to 
be  brought  unto  you  at  the  revelation  of  Jesus 
Christ.*— 1  Peter  i.  13. 

Our  duty  with  regard  to  this  event  is  ex- 
pressed three  ways.  First,  confirmation  of 
principles — "  Gird  up  the  loins  of  your  mind." 
The  loins  are  the  seat  of  physical  strength. 
It  is  said  of  Behemoth,  "  his  strength  is  in 
his  loins."  If  the  loins  of  a  man  yield,  his 
body  soon  fails.  When  therefore  he  is  weary, 
nature  instinctively  teaches  him  to  put  his 
hands  on  his  loins,  as  if  to  support  them.  And 
hence  the  bandage  or  girdle  worn  about  the 
loins  by  those  who  would  prepare  for  strenu- 
ous exertion  of  any  kind.  In  reference  to 
which  says  another  Apostle,  "  Let  your  loins 
be  girt  about  with  truth."  It  is  not  necessary 
that  a  man  should  make  up  his  mind  firmly 
upon  every  inferior  opinion ;  but  if  he  hie 
loose  in  his  leading  principles  in  religion,  he 
will  never  excel.  There  may  be  a  foundation 
without  a  superstructure;  but  there  can  be 
no  solid  and  safe  superstructure  without  a 
foundation.  Wherein  does  the  profiting  of 
those  appear  who  think  it  is  a  matter  of  little 
importance  what  a  man  believes?  And  how 
do  we  read  the  Scriptures  1  "  Buy  the  truth 
and  sell  it  not."  "Exhorting  them  to  con- 
tinue in  the  faith."  "Be  not  carried  about 
with  divers  and  strange  doctrines,  for  it  is  a 
good  thing  that  the  heart  be  established  with 
grace." 

Secondly,  temperance  of  attachment — "  Be 
sober."  Some  would  think  to  enforce  such 
an  article  as  this  was  not  preaching  the  Gos- 
pel— and  it  may  not  be  preaching  their  gos- 
pel:  but  when  Paul  spake  "concerning  the 
faith  in  Christ,"  he  "reasoned  concerning 
righteousness,  temperance,  and  judgment  to 
come."  Others  think  this  order  only  regards 
excess  in  eating  and  drinking.     Sobriety  in- 


tends nothing  less  than  this,  but  it  comprOi 
hends  much  more,  at  least  in  the  Scripture. 
One  would  suppose  that  common  decency, 
and  a  regard  for  life  and  health,  would  re- 
strain a  man  from  gluttony  and  drunkenness. 
But  a  Christian  is  to  moderate  all  his  appe- 
tites and  passions.  He  is  not  to  be  indulgent 
in  sleep ;  nor  suffer  this  downy  foe  to  rob  him 
of  so  much  of  his  time.  He  should  consider 
sleep  an  infirmity  rather  than  a  privilege.  It 
is  humbling  to  think  of  dying  half  our  time 
to  be  alive  the  rest — Angels  are  nobly  free 
from  this  mortifying  necessity.  We  should 
be  sober  in  all  our  affections  and  pursuits  as 
to  earthly  things.  Our  Lord  speaks  of  om 
hearts  being  overcharged,  not  only  with  sur- 
feiting and  drunkenness,  but  the  cares  of  this 
life — These  may  morally  intoxicate.  And  as 
wine  oppresses  the  senses,  disturbs  reason, 
and  hinders  us  from  any  thing  useful ;  so 
worldly  anxieties  besot  the  mind,  and  unfit 
us  for  every  good  word  and  work.  Paul  ex 
horts  "  young  men  to  be  sober-minded."  And 
we  see  how  well  they  are  exemplifying  this 
— How  suspicious  they  are  of  their  own  judg- 
ments— How  disposed  they  are  to  consult  the 
aged  and  the  experienced — And  how  back- 
ward they  are  to  decide  or  speak  upon  every 
difficult  subject !  He  also  admonishes  women 
to  "  adorn  themselves  in  modest  apparel,  witb 
shamefacedness  and  sobriety."  And  how  wel. 
it  is  to  see  this  also  so  fully  verified  "  in  wo 
men  professing  godliness." 

Thirdly,  constancy  of  expectation — "  And 
hope  to  the  end."  There  is  nothing  more  de- 
sirable or  necessary  than  this.  We  not  only 
rejoice  in  hope ;  but  "  we  are  saved  by  hope." 
It  keeps  our  hearts  and  minds  from  the  allure- 
ments and  seductions  of  the  world :  and  it 
sustains  us  in  trouble ;  being,  as  an  anchor  of 
the  soul,  both  sure  and  stedfast.  Where  is 
the  Christian  but  has  often  said — 

"  Amidst  temptations  sharp  and  long, 
My  soul  to  this  dear  refuse  flies- 
Hope  is  my  anchor  firm  and  strong. 
While  tempests  blow  and  billows  rise." 

Yet  it  is  no  easy  thing  to  maintain  the  full 
exercise  of  hope ;  especially  under  those  try- 
ing dispensations,  which  seem  as  if  the  Lord 
was  angry  with  us  to  destroy :  and  also  under 
a  sense  of  our  unworthiness,  arising  from  our 
unprofitableness  and  deficiencies.  These 
ought  to  humble  us;  but  we  must  not  cast 
away  our  confidence,  which  hath  great  recom- 
pense of  reward.  There  is  enough  to  bear  up 
our  hope  in  every  change  of  condition,  and 
under  every  moral  infirmity,  in  the  promises 
of  the  Gospel,  and  the  fullness  of  the  Redeem- 
er. And  the  time  of  trial  is  limited.  Though 
we  are  to  hope  to  the  end,  the  end  is  not  far 
off;  "for  yet  a  little  while,  and  he  that  «hu'l 
come  will  come,  and  will  not  tarry."  Then 
the  burden  will  be  removed  from  the  shoulder. 
Then  the  warfare  will  be  accomplished.  Then 
we  shall  be  with  him,  where  he  is  to  behold 


AUGUST  28. 


279 


(us  glory,  and  be  filled  with  all  the  fullness 
of  God.  "  Be  patient,  therefore,  brethren, 
unto  the  coming  of  the  Lord.  Behold,  the 
husbandman  waiteth  for  the  precious  fruit  of 
the  earth,  and  hath  long  patience  for  it,  until 
he  receive  the  early  and  latter  rain.  Be  ye 
also  patient ;  stablish  your  hearts :  for  the 
coming  of  the  l^ord  draweth  nigh." 


AUGUST  28. 

*■  Ana  he  sluill  be  like  a  tree  planted  by  the  rivers 
of  water,  that  bringeth  farth  his  fruit  in  his 
season ;  his  leaf  also  shall  not  wither ;  and 
whatsoever  he  doeth  sliall  prosper." — Psalm 
i.  J. 

The  heir  of  this  promise  is  described  in  the 
preceding  verses :  "Blessed. is  the  man  that 
walketh  not  in  the  counsel  of  the  ungodly, 
nor  standeth  in  the  way  of  sinners,  nor  sitteth 
in  the  seat  of  the  scornful.  But  his  delight 
is  in  the  law  of  the  Lord ;  and  in  his  law 
doth  he  meditate  day  and  night."  "  //e"  is 
the  person  whose  condition  and  prospects  are 
here  displayed  by  images  the  most  pleasing 
and  instructive. 

"He  shall  be  like  a  tree  planted  by  the 
rivers  of  water" — Here  we  see  how  he  came 
to  be  found  in  a  situation  so  favoured.  He 
was  not  there  naturally,  but  "  planted"  there. 
And  this  was  done  by  a  Divine  hand :  "  for 
they  shall  be  called  trees  of  righteousness, 
the  planting  of  the  Lord,  that  he  might  be 
glorified." 

But  see  the  advantage  of  the  situation 
itself — He  is  planted  "  by  rivers  of  waters." 
It  means  an  affluence  of  resources  necessary 
to  growth.  The  deficiencies  of  Christians 
cannot  be  charged  on  Christianity.  They  are 
not  straitened  in  their  condition,  but  only  in 
themselves.  These  rivers  of  waters  mean 
two  things.  First,  the  means  of  grace. 
Though  these  would  not  be  efficient  of  them- 
selves, there  is  a  subjective  suitableness  and 
tendency  in  thejn  to  do  us  good ;  and  they  are 
appointed  for  this  very  purpose ;  and  we  may 
look  for  the  Divine  blessing  in  the  use  of 
them.  They  who  undervalue  prayer,  reading 
the  Scriptures,  private  meditation,  Christian 
intercourse,  the  preaching  of  the  word,  and 
the  table  of  the  Lord,  show  little  concern  for 
soul-prosperity  :  but  they  who  are  diligent  in 
the  proper  use  of  them  will  be  fat  and  flour- 
ishing, and  not  only  have  life  but  have  it  more 
abundantly.  Secondly,  the  Spirit  of  Grace. 
Divine  ordinances  are  good,  but  Divine  influ- 
ences are  better.  Every  Christian  has  what 
the  Apostle  calls  "  the  supply  of  the  Spirit  of 
Jesus  Christ"  And  so  ample  and  rich  as  well 
as  necessary  is  this  supply,  that  we  are  said 
to  "  live  in  the  Spirit,"  and  "  walk  in  the 
Spirit,"  and  to  be  "  filled  with  the  Spirit" 

Of  such  a  privileged  individual  three  things 
are  here  spoken.     First  •  "  He  bringeth  forth 


his  fruit  in  Ins  season."  From  a  tree  planted 
in  dry  and  scorching  sand  it  would  be  unrea- 
sonable to  look  for  produce  ;  but  not  if  plant- 
ed by  rivers  of  waters.  As  God  provides  for 
the  fertility  of  his  people,  he  expects  it,  and 
he  is  not  disappointed.  They  have  all  the 
fruit  of  the  Spirit ;  love,  joy,  peace,  long-suf- 
fering, gentleness,  goodness,  faith,  meekness, 
temperance.  He  finds  it  indeed  in  various 
degrees ;  for  all  the  trees  are  not  of  the  same 
size  and  age ;  but  there  is  not  one  barren 
among  them.  A  tree  has  his  time  for  bear- 
ing ;  and  it  is  enough  if  he  bringeth  forth  his 
fruit  in  his  season,  his  natural,  proper,  and  ap- 
pointed season.  So  it  is  with  a  Christian.  He 
is  required  indeed  to  be  always  abounding  in 
the  work  of  the  Lord  ;  but  this  does  not  hin- 
der the  special  claims  of  particular  periods. 
As  we  have  opportunity  we  are  to  do  good. 
We  are  to  be  humble  when  we  are  applaud- 
ed ;  to  be  liberal  when  riches  increase  upon 
us;  to  possess  our  souls  in  patience  in  adver- 
sity: and  under  bereavements  to  say,  The 
will  of  the  Lord  be  done. 

Secondly,  "His  leaf  also  shall  not  wither." 
The  leaf  is  a  part  of  the  composition  of  a  tree 
in  its  perfect  state.  It  is  produced  and  nour- 
ished by  the  same  sap  that  feeds  the  fruit  It 
even  aids  the  fruit  by  moisture  and  by  shade, 
and  adds  to  the  beauty  of  the  tree,  which, 
without  it  would  appear  naked,  cheerless,  and 
uninviting.  We  read  of  trees  whose  leaves 
are  for  healing.  The  leaves  of  others  afford 
a  covering  from  the  heat,  so  that  persons  may 
sit  under  their  shadow  as  well  as  partake  of 
their  fruit.  Here  we  approve  of  the  applica- 
tion of  "  the  sweet  Psalmist"  of  our  Israel 

"  Green  as  a  leaf,  and  ever  fair, 
Shall  his  profession  shine  ; 
While  fruits  of  holiness  appear 
Like  clusters  on  the  vine." 

In  trees  bearing  fruit,  leaves  are  not  sufficiein 
without  it;  but  as  accompaniments  and  addi- 
tions they  are  valuable.  A  form  of  godliness 
is  nothing  without  the  power,  but  the  power 
cannot  properly  dispense  with  the  form.  When 
profession  results  from  principle  it  is  not  orna- 
mental to  religion,  but  useful  to  ourselves  and 
others.  And  when  the  Christian  appears  what 
he  really  is,  when  he  not  only  gives  himself 
to  the  Lord,  but  to  his  people,  by  the  will  of 
God,  when  he  not  only  believes  with  the 
heart,  but  confesses  with  the  mouth,  and  holds 
fast  not  only  the  reality  but  the  profession  of 
his  faith  without  wavering,  he  is  the  tree 
whose  "leaf  also  shall  not  wither."  We 
have  evergreens ;  but  none  of  our  fruit-bear- 
ing trees  are  such.  All  these  with  us  at  the 
approach  o*"  winter  drop  their  verdure,  and 
remind  us  jf  our  decay  and  mortality ;  "  We 
all  do  fade  as  a  leaf."  But  in  warmer  cjimeu 
there  are  trees  which  retain  their  foliage  by 
constant  and  fresh  vigour  all  the  year.  And 
there  are  Christians  that  exemplify  this.  The 
profession  of  many  is  undurable:  it  has  no 


•260 


AUGUST  29 


root  in  themselves :  it  is  not  sustained  by  any 
internal  and  vital  succour:  it  is  influenced 
only  by  outward  excitements  which  often  fail ; 
and  thus  even  all  their  pretensions  are  given 
up.  But  God  puts  his  Spirit  within  his  peo- 
ple, and  thus  causes  them  to  walk  in  his  stat- 
utes. The  water  he  gives  them  is  in  them, 
and  springs  up  into  everlasting  life.  One  of 
the  finest  sights  in  the  world  is  a  Christian  at 
the  end  of  a  long  course  with  an  unsullied 
reputation,  not  only  sincere,  but  without  of- 
fence, and  still  alive  to  the  things  of  God — 
His  hair  may  be  white,  but  his  leaf  is  green 
— and  the  hoary  head  is  a  crown  of  glory  be- 
ing found  in  the  way  of  righteousness. 

Thirdly ;  "  Whatsoever  he  doeth  shall  pros- 
per." Here  the  metaphor  ends.  Exertion 
cannot  be  ascribed  to  a  tree.  Some  indeed 
would  carry  on  the  figure,  alleging  that  the 
word  "doeth"  admits  of  being  rendered  "bear- 
eth ;"  and  so  they  would  read,  "  And  whatso- 
ever he  beareth  shall  prosper,"  that  is,  it  shall 
not  be  blasted  or  blighted,  but  shall  reach  ma- 
turity. But  this  had  been  previously  insured. 
Our  translators  saw  no  propriety  in  this 
change.  They  knew  that  God's  word  is  not 
bound  by  the  rules  of  human  criticism ;  and 
that  metaphors  should  not  be  carried  too  far. 
t  is  wise  to  know  when  to  drop  them.  The 
assurance  addresses  itself  to  a  common  feed- 
ing in  our  nature — It  is  hope  of  success  that 
induces  men  to  labour.  Who,  if  he  knew  it, 
would  exert  himseif  in  vain  1  To  a  Jew  such 
an  address  would  be  peculiarly  suited ;  as  on 
his  obedience,  prosperity  was  invariably  to 
attend.  With  regard  to  the  Christian,  the 
promise  cannot  be  taken  without  some  dis- 
tinction. In  his  temporal  enterprises,  he 
is  not  authorized  to  look  for  success  in  all 
he  does.  His  plans  and  wishes  may  often  fail ; 
but  his  welfare  requires  this ;  and  all  things 
work  together  for  good  to  them  that  love  God : 
while  success  is  sure  to  attend  him  in  his 
spiritual  affairs.  There  he  cannot  labour  in 
vain.  He  prays,  and  he  shall  prosper  in  it : 
"  for  he  that  seeketh  findeth."  He  fights,  and 
he  shall  prosper  in  it ;  for  "  his  enemies  shall 
be  found  liars  unto  him,  and  he  shall  tread 
upon  their  high  places."  He  sows,  and  he 
shall  prosper;  for  "they  that  sow  in  tears 
9hall   reap  in  joy" — And  whatsoever  he 

DOETH    SHALL   PROSPER. 


AUGUST  29. 
"  JPor  thou  hast  a  little  strength." — Rev.  iii.  8. 

This  is  the  language  of  Christ  to  the 
Church  of  Philadelphia.  It  is  obviously  spoken 
in  a  way  of  commendation  and  encourage- 
ment. Though  they  were  distinguished  by 
no  great  attainments,  there  was  something  in 
them  really  goal  and  spiritual ;  and  therefore 
he  would  not  deprive  them  of  the  privileges 
they  enjo  ?d,  but  would  even  enlarge  them  : 


"I  have  set  before  thee  an  open  door,  and 
no  man  can  shut  it — for  thou  hast  a  little 
strength,  and  hast  kept  my  word,  and  not  de- 
nied my  name."  It  is  thus  he  comes  down 
like  rain  on  the  mown  grass.  It  is  tnus  he 
verifies  the  prediction,  "  a  bruised  reed  shall 
he  not  break,  and  smoking  flax  shall  he  not 
quench,  till  he  send  forth  judgment  unto  vic- 
tory." 

It  would  be  an  abuse  of  this  passage  were 
we,  in  consequence  of  it,  to  become  remiss  in 
duty,  and,  as  the  Scripture  says,  "to  settk 
upon  our  lees."  It  shows  a  low  aim,  and  i,< 
even  an  unfavourable  proof  of  a  man's  sinceri 
ty,  when  he  only  seeks  to  be  satisfied  of  the 
existence  of  his  religion  and  of  his  eternal 
safety.  We  ought  to  be  anxious,  not  only  to 
have  life,  but  to  have  it  more  abundantly. 
We  should  be  concerned  for  the  honour  of 
God,  and  our  usefulness  to  men.  By  the  weak- 
ness of  our  grace  we  lose  much  in  a  way  of 
evidence  and  comfort.  We  are  commanded 
to  "  grow  in  grace ;"  and  are  assured  that 
God  "  giveth  more  grace."  Indeed  the  prin 
ciple  naturally  urges  the  progress,  and  they 
who  have  tasted  that  the  Lord  is  gracious 
will  desire  the  sincere  milk  of  the  word,  that 
they  may  grow  thereby. 

But  the  declaration  does  afford  "  strong  con- 
solation." And  such  consolation  the  Apostle 
tells  us  is  necessary,  not  only  to  them  that  are 
fleeing,  but  "  to  them  that  have  fled  for  refuge 
to  lay  hold  of  the  hope  set  before  them."  It 
is  no  easy  thing  when  persons  are  pressed 
down  by  a  sense  of  their  vileness  and  imper- 
fections, to  keep  them  from  fearing  that  they 
have  no  part  nor  lot  in  the  matter,  and  that 
their  hearts  are  not  right  in  the  sight  of  God. 
They  are  prone  to  judge  of  the  truth  of  their 
grace  by  the  degree  of  it ;  and  lose  the  com- 
fort derivable  from  what  they  have,  in  think- 
ing of  what  they  have  not.  Comparing  them- 
selves with  saints  of  great  eminence,  and 
dwindling  into  nothing  before  them,  they  for- 
get that  in  the  household  of  faith  there  are 
various  ages  and  statures ;  and. that  those  who 
are  not "  full-grown  men"  may  be  "  little  chil- 
dren." The  fold  of  the  heavenly  Shepherd 
contains  not  only  sheep  but  lambs,  and  he 
gathers  the  lambs  with  his  arm,  and  carries 
them  in  his  bosom. 

The  weakness  of  our  grace  should  there- 
fore humble  us,  but  not  drive  us  to  despair : 
and  while  we  lament  that  we  have  not  more, 
we  should  be  thankful  that  we  have  any. 
Though  the  mixture  is  lamentable,  the  Lord 
will  not  reject  the  ore  for  the  dross  adhering 
to  it;  and  will  in  due  time  separate  the  one 
from  the  other.  As  soon  as  it  is  sown,  we 
say,  This  is  a  field  of  wheat.  The  blade  is 
not  the  full  corn  in  the  ear,  but  it  will  become 
so — "  Four  months  and  then  cometh  harvest." 
If  it  be  but  the  dawn  with  us  at  present,  the 
dawn,  though  less  than  the  day,  is  better  than 
the  nigh*  and  proves  that  the  sun  is  rising 


AUGUST  30. 


281 


and  at  hand ;  and  what  shall  stop  his  course, 
or  turn  him  aside  ?  And  "  the  path  of  the 
just  is  as  the  shining  light,  that  shineth  more 
and  more  unto  the  perfect  day." 

What  a  lovely  Being  have  we  before  us ! 
He  is  fairer  than  the  children  of  men !  Let  us 
*ive  him  all  the  confidence  of  our  hearts. 
Let  us  admire,  and  praise,  and  recommend 
aim. 

And  let  us  be  concerned  to  imitate  him. 
Hence  it  is  said,  "  Be  ye  followers  of  God  as 
dear  children;  and  walk  in  love,  as  Christ 
also  loved  us."  Is  he  forgiving,  and  meek, 
and  condescending,  and  tender,  and  compas- 
sionate 1  As  the  professors  of  his  Name,  let 
the  same  mind  also  be  in  us :  and  let  us  re- 
member, that  if  any  man  have  not  the  Spirit 
of  Christ,  he  is  none  of  his.  If  we  resemble 
him,  we  shall  not  despise  the  day  of  small 
things.  In  our  social  state  as  a  church  we 
shall  not  exact  perfection,  and  if  we  have  not 
all  the  satisfaction  we  could  desire,  we  shall 
lean  to  the  side  of  candour,  and  receive  one 
another  as  Christ  receives  us.  If  we  are 
strong  we  shall  bear  the  infirmities  of  the 
weak,  and  not  please  ourselves.  We  shall 
give  up  things  in  which  we  could  conscien- 
tiously indulge  ourselves,  lest  we  offend  the 
consciences  of  our  weaker  brethren.  We  shall 
not  press  young  beginners  with  high  and 
difficult  doctrines,  but  patiently  wait  till  ex- 
perience prepares  for  the  admission  of  them. 
He  taught  his  disciples  as  they  were  able  to 
bear  it  Milk  is  for  babes :  who  could  think 
of  giving  them  not  only  strong  meat,  but  the 
bones  of  controversy,  which,  if  they  happen  to 
have  a  little  flesh  upon  them,  or  marrow  in 
them,  are  beyond  their  use.  If  a  brother  also 
be  overtaken  in  a  fault,  let  us  restore  such  an 
one  in  the  spirit  of  meekness,  considering 
ourselves,  lest  we  also  be  tempted,  and  think- 
ing of  him  who  took  our  infirmities  and  bore 
our  sicknesses.  Let  us  always  have  a  word  in 
season  for  the  weary.  Let  us  comfort  the 
feeble-minded.  Let  us  make  straight  paths 
for  our  feet,  lest  that  which  is  lame  be  turned 
out  of  the  way ;  but  let  it  rather  be  healed. 
Blessed  Jesus!  Beholding  as  in  a  glass  thy 
glory,  may  we  be  changed  into  the  same 
image,  from  glory  to  glory,  as  by  the  Spirit  of 
the  Lord. 


AUGUST  30. 

'  He  shdl  sit  and  rule  upon  his  throne.'''' 
Zech.  vi.  13. 

A  throne  is  literally  the  seat  of  a  king,  and 
tnerefore  the  emblem  of  royalty.  Solomon's 
throne  was  made  of  ivory  and  sfold ;  it  was 
six  steps  high ;  and  had  the  same  number  of 
lions  on  each  side  of  it ;  so  "  that  there  was 
none  like  it  in  any  kingdom."  But  a  greater 
than  Solomm  is  here.    And  a  greater  than 


angels — "  Of  the  angels  he  saith,  WWv.iaketh 
his  angels  spirits,  and  his  ministers  a  flame  of 
fire :  but  unto  the  Son  he  saith,  Thy  throne 
O  God,  is  for  ever  and  ever:  a  sceptre  of 
righteousness  is  the  sceptre  of  thy  kingdom 
Thou  hast  loved  righteousness  and  hated  ini 
quity ;  therefore  God,  even  thy  God,  hath 
anointed  thee  with  the  oil  of  gladness  above 
thy  fellows."  In  the  year  that  Uzziah  died, 
says  the  Prophet,  "I  saw  the  Lord  sitting 
upon  a  throne,  high  and  lifted  up,  and  his  train 
filled  the  temple" — And  the  Evangelist  makes 
no  scruple  to  add,  "  These  things  said  Isaiah 
when  he  saw  his  glory  and  spake  of  him." 

Yet  however  sublime  and  unrivalled,  it  is 
his  throne.  He  has  dearly  earned  it ;  and  he 
se*es  in  it  the  travail  of  his  soul — Because  his 
soul  was  made  an  offering  for  sin,  he  sees  his 
seed,  and  prolongs  his  days,  and  the  pleasure 
of  the  Lord  prospers  in  his  hand — Because  he 
humbled  himself,  and  became  obedient  unto 
death,  even  the  death  of  the  cross,  God  hath 
highly  exalted  him,  and  given  him  a  name 
above  every  name.  But  it  is  his,  not  only  by 
Divine  ordination,  but  by  the  suffrage  of  his 
people.  They  are  all  made  willing  in  the 
day  of  his  power.  They  all  acknowledge  with 
shame  and  sorrow,  "  O  Lord,  other  lords  be- 
side thee  have  had  dominion  over  us :"  but 
they  can  all  avow,  "  Henceforth  by  thee  only 
will  we  make  mention  of  thy  name" — 

"  Jesus  is  worthy  to  receive 
Honour  and  power  divine; 
And  blessings  more  than  we  can  give 
Be,  Lord,  for  ever  thine." 

Faith  is  our  amen  to  God's  testimony,  es- 
pecially as  it  concerns  the  record  that  he  hath 
given  to  us  eternal  life,  and  that  this  life  is  in 
his  Son.  It  brings  us  into  his  views  and 
designs :  and  by  enabling  us  to  adopt  them  it 
makes  them  our  own  acts  and  deeds — And 
hence  we  are  considered  as  doing  what  he 
himself  does :  "  The  children  of  Judah  and 
the  children  of  Israel  shall  be  gathered 
together,  and  appoint  them  one  head,  and  they 
shall  come  up  out  of  the  land." 

Many,  if  they  ascend  a  throne,  can  hardly 
be  said  to  sit  and  rule  there.  They  are  soon 
hurled  from  it  by  violence,  or  drop  from  it  by 
weakness.  And  if  they  continue  awhile  in  it, 
they  have  little  pleasure  or  repose :  they  are 
filled  with  cares  and  fears,  and  cannot  do  the 
things  that  they  would.  The  sovereign  of  a 
hundred  and  twenty-seven  provinces  labours 
hard  till  the  going  down  of  the  sud  to  save 
his  prime  minister,  but  in  spite  of  him  Daniel 
is  thrown  into  the  lions'  den.  What  a  wretch 
is  Ahab,  who,  though  king  of  Israel,  is  sick, 
and  can  neither  eat  or  drink,  because  he  cannot 
get  a  few  feet  of  garden  ground  from  a  faithfu. 
subject  whose  principle  he  ought  to  have  ad- 
mired— But  Jesus  "  shall  sit  and  rule  upon 
his  throne."  This  intimates  successful  govern- 
ment, established  dominion,  continued  posses- 
sion, full  enjoyment   The  King  of  Zion  will 


282 


AUGUST  31. 


never  be  t  eposed  ;  will  never  die.  Nothing 
can  impede  him  ;  nothing  shall  perplex  him ; 
nothing  shall  induce  him  to  change  his  pro- 
ceedings— His  enemies  shall  be  made  his 
footstool.  He  has  enemies ;  but  he  rules  in  the 
midst  of  his  enemies.  It  comports  with  his 
plan  to  suffer  them  to  continue  and  to  oppose 
him  for  a  time ;  but  he  has  them  in  derision, 
and  can  more  easily  destroy  them  than  a  giant 
can  dash  in  pieces  with  a  rod  of  iron  a  pot- 
ter's vessel.  He  will  display  his  wisdom  and 
power  in  correcting  their  designs ;  he  will 
make  all  their  efforts  to  subserve  his  own  pur- 
poses— The  wrath  of  man  shall  praise  him ; 
and  the  remainder  of  wrath  will  he  restrain. 

For  though  his  spiritual  empire  at  present 
be  limited,  yet  let  two  things  be  remembered 
— First,  his  real  dominion  is  universal.  He 
is  not  only  the  King  of  saints,  but  the  King 
of  kings,  and  the  King  of  nations.  All  crea- 
tures are  his  servants,  from  a  worm  to  an 
archangel.  Not  only  are  the  treasures  of  grace 
his,  but  the  elements  of  nature,  and  all  the  dis- 
pensations of  Providence.  He  has  power 
given  him  over  all  flesh,  that  he  should  give 
eternal  life  to  as  many  as  the  Father  hath 
given  him.  He  is  head  over  all  things  to  the 
Church.  And  this  was  necessary ;  for  unless 
all  things  were  put  under  him,  how  could  he 
make  them  all  work  together  for  the  good  of 
his  people.  Yet  this  is  the  case;  and  it  will 
be  a  noble  part  of  our  future  employment  and 
pleasure  to  trace  the  correspondences,  and  to 
acknowledge  that  all  his  ways  have  been 
mercy  and  truth. 

Secondly,  though  at  present  his  spiritual 
kingdom  be  limited,  and  the  subjects  who 
obey  him  from  the  heart  be  comparatively 
few,  it  will  not  be  so  always,  nor  will  it  be  so 
long.  He  shall  have  the  heathen  for  his  in- 
heritance, and  the  uttermost  parts  of  the  earth 
for  his  possession.  "  Yea  all  kings  shall  fall 
down  before  him,  all  nations  shall  serve  him." 

Let  the  prospect  and  the  assurance  enliven 
our  exertions  and  encourage  our  hope — "  Let 
the  children  of  Zion  be  joyful  in  their  King." 


AUGUST  81. 

"  And  he  shall  be  a  priest  upon  his  throne." 
Zech.  vi.  13. 

In  the  Jewish  economy,  kings  were  not 
priests,  nor  priests  kings.  The  offices  were 
always  separated.  God  divided  them  between 
two  tribes  and  two  families :  the  diadem  was 
given  to  Juda,  and  the  censor  to  Levi ;  the 
one  belonged  to  the  house  of  David,  the  other 
to  the  house  of  Aaron.  And  so  evil  and  dan- 
gerous was  it  to  unite  them,  that  when 
Jehoash  dared  to  burn  incense  his  hand  with- 
ered, and  he  was  taken  out  of  the  temple  a 
Bpectacle  of  Divine  displeasure.    But  Jesus  is 


anointed  with  the  oh  of  gladness  above  hi» 
fellows:  he  combines  these  functions  and 
dignities ;  and  is  "  a  Priest  upon  his  throne."' 

Something  of  this  kind  had  indeed  occurred 
before  the  Law,  in  the  case  of  Melchisedec 
He  was  priest  of  the  Most  High  God  ;  and  he 
was  also  king  of  righteousness,  and  king  of 
Salem,  which  is,  king  of  peace.  Hence  the 
Apostle  considers  this  wonderful  character  as 
a  greater  type  of  the  Messiah  than  any  of  the 
Aaronical  order — because  he  was  not  only  tc 
officiate  as  a  priest,  but  to  rule  as  a  king. " 

Now  let  us  look  after  the  fact ;  and  we  shall 
see  that  he  never  appeared  in  one  of  these 
offices  without  exemplifying  the  other.  Do  we 
view  him  when  he  was  more  peculiarly  the 
priest  1  That  is,  in  the  days  of  his  flesh,  when 
his  whole  life  seemed  a  sacrifice,  and  he  died 
upon  the  cross'!  But  do  we  here  see  the 
priest  only  1  Does  not  the  king  also  appear  ? 
Did  not  the  wise  men  from  the  East  come  to 
worship  him  as  born  King  of  the  Jews  ]  Did 
not  the  winds,  and  waves,  and  diseases,  and 
devils,  yield  him  subjection  1  And  when  he 
poured  out  his  soul  unto  death,  did  not  the 
sun,  and  the  earth,  and  the  rocks,  and  the 
graves  adore  him  J  Did  he  not  by  a  look  turn 
the  heart  of  Peter  ?  Did  he  not  promise  the 
dying  thief  a  place  in  Paradise  with  himself] 
And  did  he  not  rise  the  Lord  both  of  the  dead 
and  living?  Or  do  we  view  him  when  he 
seems  more  peculiarly  the  king]  That  is, 
after  he  was  received  up  into  heaven,  and  was 
crowned  with  glory  and  honour,  and  had  a 
name  given  him  above  every  name  1  But  do 
we  here  see  the  king  only  J  Does  not  the 
priest  also  appear"!  Did  not  John  see  him 
"  clothed  with  a  garment  down  to  the  foot, 
and  girt  about  the  paps  with  a  golden  girdle  ?" 
Did  he  not  see  Jesus  "  in  the  midst  of  the 
throne  as  a  lamb  that  had  been  slain ?"  Did 
he  not  hear  the  songs  of  the  blessed,  saying 
"  Thou  wast  slain,  and  hast  redeemed  us  unto 
God  by  thy  blood?"  Do  not  his  ministers 
preach  him  as  crucified  1  Does  not  his.  own 
supper  show  forth  his  death  1  Yea,  says  the 
Apostle,  if  he  were  on  earth  he  would  not  be 
a  priest.  There  he  performed  the  sacrificial 
part  of  the  office :  but  he  performed  the  inter- 
cessory and  benedictory  above,  where  he  ever 
liveth  to  make  intercession  for  us,  and  com- 
mands the  blessing  even  *  life  for  evermore — 
Thus  he  is  a  Priest  upon  his  throne. 

Whence,  O  my  soul !  see  the  nature  of  our 
condition  since  the  fall.  How  necessitous  is 
it ;  and  how  various  as  well  as  numerous  are 
our  wants !  We  are  ignorant  and  need  en- 
lightening ;  enslaved  and  need  redemption ; 
guilty  and  need  pardon;  unholy  and  need 
renovation;  lost  and  need  all  the  salvation 
of  the  cross  and  the  throne. 

— And  what  a  multiplicity  of  excellences 
and  influences  do  I  behold  in  the  Lord  Jesus! 
"  Thou  art  fairer  than  the  children  of  men." 


SEPTEMBER  1. 


283 


SEPTEMBER  1. 

"  And  he  came  to  Nazareth,  where  he  had  been 
orought  up :  and,  as  his  custom  was,  he  went 
into  the  synagogue  on  the  sabbath  day,  and 
stood  up  for  to  readr — Luke  iv.  16. 

To  a  man  of  reflection,  feeling,  and  piety, 
It  will  be  always  interesting  and  impressive 
to  come  to  the  place  where  he  had  been 
brought  up.  How  many  events  will  revive, 
and  rush  over  his  mind  !  It  will  be  well  if  he 
be  not  afflicted  with  instances  of  early  depra- 
vity, and  be  made  to  possess  the  iniquities  of 
his  youth.  He  must  be  grateful — "Here  I 
was  sustained  in  infancy,  and  preserved  in 
childhood."  Here  "  the  length  of  my  days" 
made  the  outgoings  of  my  mornings  and  even- 
ings to  rejoice.  The  scenery  remains  the 
same,  the  river,  the  hills,  and  the  vale,  the 
wood  and  the  lawn — but  how  changed  am  I 
in  my  connexions,  prospects,  opinions,  and 
feelings — and  how  many  who  once  knew  me, 
know  me  no  more  for  ever ! 

No  being  ever  returned  to  such  a  place, 
and  with  such  sentiments  as  he  who  was  fair- 
er than  the  children  of  men. 

What  was  Nazareth?  A  small  country 
town  among  the  Zebulonites  in  Galilee,  sev- 
enty-two miles  north  of  Jerusalem,  and  west 
of  mount  Tabor.  It  was  so  reputeless  for 
achievement  and  excellency,  that  when  Philip 
said  to  Nathanael,  We  have  found  him  of 
whom  Moses  in  the  Law  and  the  Prophets 
did  write,  Jesus  of  Nazareth,  the  Son  of 
Joseph  ;  Nathanael  incredulously  exclaimed, 
"  Can  any  good  thing  come  out  of  Nazareth  V 

But  how  came  he  to  be  brought  up  in  this 
place  1  Here  indeed  he  had  been  conceived 
of  the  Holy  Ghost :  for  Mary  lived  at  Naza- 
reth when  the  angel  Gabriel  came  unto  her 
and  said,  Hail  thou  that  art  highly  favoured, 
the  Lord  is  with  thee :  blessed  art  thou  among 
women.  Yet  he  was  born  in  Bethlehem  Ju- 
dah,  according  to  the  prophecy  of  Micah. 
"  But  the  angel  of  the  Lord  appeared  to  Jo- 
seph in  a  dream,  saying,  Arise,  and  take  the 
young  child  and  his  mother,  and  flee  into 
Egypt,  and  be  thou  there  until  I  bring  thee 
word :  for  Herod  will  seek  the  young  child  to 
destroy  him.  When  ne  arose,  he  took  the 
young  child  and  his  mother  by  night,  and  de- 
parted into  Egypt :  and  was  there  until  the 
death  of  Herod.  But  when  Herod  was  dead, 
behold,  an  angel  of  die  Lord  appeareth  in  a 
dream  to  Joseph  in  Egypt,  saying,  Arise,  and 
take  the  young  child  and  his  mother,  and  go 
into  the  land  of  Israel :  for  they  are  dead 
which  sought  the  young  child's  life.  And  lie 
arose,  and  took  the  young  child  and  his  mo- 
ther, and  came  into  the  land  of  Israel.  But 
when  he  heard  that  Archelaus  did  reign  in 
Judea,  in  the  room  of  his  father  Herod,  he 
was  afraid  to  go  thither:  notwithstanding, 
being  warned  of  God  in  a  dream,  he  turned 


aside  into  the  parts  ol  Galilee :  and  he  came 
and  dwelt  in  a  city  called  Nazareth  :  that  it 
might  be  fulfilled  which  was  spoken  by  the 
prophets,  He  shall  be  called  a  Nazarene." 

And  how  was  he  here  brought  up  1  The 
Scripture  is  little  adapted  to  gratify  our  curi- 
osity. A  veil  is  thrown  over  the  private  life 
of  Jesus,  which  it  is  impossible  to  draw  aside. 
Nothing  can  be  more  idle  and  absurd  than 
the  Popish  legends  concerning  his  infant  man- 
ners and  miracles.  "And  when  he  was 
twelve  years  old  he  was  found  in  the  temple, 
in  the  midst  of  the  doctors,  both  hearing  them 
and  asking  them  questions ;  and  all  that  heard 
him  were  astonished  at  his  understanding  and 
answers" — "And  he  said  unto  Joseph  and 
Mary,  How  is  it  that  ye  sought  me  ]  wist  ye 
not  that  I  must  be  about  my  Father's  busi- 
ness 1"  "  And  he  went  down  with  them,  and 
came  to  Nazareth,  and  was  subject  unto 
them."  "  But  his  mother  kept  all  these  say- 
ings in  her  heart"  "  And  Jesus  increased  in 
wisdom  and  stature,  and  in  favour  with  God 
and  man" — This  is  all  the  Holy  Ghost  ha* 
seen  fit  to  communicate  concerning  the  thirty 
first  years  of  his  life.  He  had  no  public  edu- 
cation ;  and  therefore  it  was  asked  by  those 
who  could  not  be  ignorant  of  the  fact,  "  How 
knoweth  this  man  letters,  never  having  learn- 
ed V  And  as  Joseph  and  Mary  were  poor, 
it  is  not  likely  that  he  lived  in  indolence : 
nothing  is  so  inconsistent  with  a  Christian 
life,  as  doing  nothing  and  having  nothing  to 
da  His  reputed  father  was  a  carpenter,  and 
once  the  name  is  applied  to  himself.  We  are 
sometimes  amazed,  considering  the  brevity 
of  his  life,  that  he  should  not  have  entered  on 
his  ministry  till  his  thirtieth  year.  But  it  was 
the  same  with  his  forerunner  John,  whose  life 
was  yet  shorter.  God's  thoughts  are  not  our 
thoughts :  and  we  are  unable  to  assign,  -with- 
out presumption,  full  and  precise  reasons  for 
any  of  his  dispensations.  But  surely  we  may 
learn  that  importance  and  usefulness  are  not 
confined  to  publicity — thatwe  must  be  willing 
to  be  hid  as  well  as  displayed — that  a  great 
work  requires  much  preparation — and  that 
before  we  teach  we  must  learn — "  not  a  nov- 
ice, lest,  being  lifted  up  with  pride,  he  feL 
into  the  condemnation  of  the  devil." 

But  seeing  this  was  the  place  where  he 
was  brought  up,  why  is  it  said  "  and  he  came 
to  Nazareth  V  Because  he  had  been  absent. 
He  went  to  Bethabara,  beyond  Jordan,  to  be 
baptized  of  John.  After  this  he  was  forty  days 
and  forty  nights  in  the  wilderness,  tempted 
of  the  devil.  Then  he  "  returned  in  the 
power  of  the  Spirit  into  Galilee :  and  there 
went  out  a  fame  of  him  through  all  the  re- 
gion round  about.  And  he  taught  in  their 
synagogues,  being  glorified  of  all."  The  case 
was  this.  Though  he  was  full  of  courage,  he 
was  to  deal  prudently.  He  knew  that  a 
prophet  is  not  without  honour,  save  in  his  owr 


284 


.SEPTEMBER  2. 


ountry,  and  among  his  own  kindred.  Famil- 
iarity, if  it  does  not  produce  contempt,  re- 
duces veneration.  They  who  have  seen  a 
man  in  his  youth,  and  mingled  with  him  in 
common  life,  are  less  likely  to  reverence 
him  as  a  teacher  of  religion.  It  might  have 
been  supposed  that  our  Lord  would  have  fur- 
nished an  exception  to  this  proverb,  owing  to 
his  wisdom  and  sanctity — But  what,  to  many, 
are  wisdom  and  sanctity — Yea,  and  divinity 
too,  if  unconnected  with  worldly  recommend- 
ations? He  knew  what  was  in  man,  and 
was  acquainted  with  the  prejudices  of  the 
Nazarenes  against  him.  And  therefore  he 
did  not  begin  his  public  career  at  home.  For 
a  considerable  time  he  visited  other  parts; 
till,  by  his  preaching  and  miracles,  he  had  ac- 
quired a  renown  which  would  serve  favoura- 
bly to  introduce  him  among  his  townsmen 
and  relations — Thus  he  came  to  Nazareth, 
where  he  had  been  brought  up — 

And  what  did  he  there?  "He  went  into 
the  synagogue  on  the  sabbath  day."  Surely 
his  example  has  the  force  of  a  law  to  all  his 
followers ;  especially  as  we  are  here  informed 
that  it  was  "his  custom"  to  do  this.  But  do 
all  who  wear  his  name  constantly  observe 
"  the  holy  of  the  Lord,"  and  repair  to  "  the 
place  where  his  honour  dwelleth,"  for  devo- 
tion and  instruction  ?  Are  they  not  often  de-K 
tained  by  trifling  excuses,  which  they  know,* 
and  their  domestics  know,  would  keep  them 
from  nothing — but  the  sanctuary !  Surely 
these  things  are  as  proper  for  us  as  for  him  ; 
and  we  need  the  frequency  of  them  as  much 
as  he  did — 

"  And  he  stood  up  for  to  read."  Reading 
the  Scriptures  was  always  a  part  of  the  syna- 
gogue service:  and  it  tended  much  to  main- 
tain the  knowledge  of  Moses  and  the  prophets. 
It  deservedly  and  commendably  occupies  a 
large  share  of  the  Liturgy  of  the  Established 
Church.  It  should  be  a  part  of  our  employ- 
ment whenever  we  assemble  and  meet  to- 
gether for  the  worship  of  God.  It  is  a  great 
advantage  to  the  ignorant  and  illiterate  who 
cannot  read  for  themselves.  It  honours  the 
written  Word  as  the  supreme  authority  in  our 
religion.  It  removes  prejudice,  by  showing 
the  people  where  the  preacher  finds  his  doc- 
trine, and  that  even  his  language  harmonizes 
with  the  words  the  Holy  Ghost  useth.  It  sol- 
emnizes the  mind,  and  prepares  the  heart  for 
devotion  and  instruction. 

Let  us  be  always  in  time  for  this  part  of  di- 
vine service. 

And  let  us  love  the  Scriptures,  and  read 
them  more  than  we  have  done  in  our  closets 
and  in  our  families.  They  are  the  charter  of 
our  privileges,  the  warrant  of  our  hopes,  our 
guide  and  guard  through  the  wilderness,  our 
6ong  in  the  house  of  our  pilgrimage.  ."  More 
to  be  desired  are  they  than  gold,  yea,  than 
much  fine  gold  ;  sweeter  also  than  honey  and 
the  honeycomb."  "  This  book  of  the  law  shall 


not  depart  out  of  thy  mouth ;  but  thou  shall*, 
meditate  therein  day  and  night,  that  thou 
mayest  observe  to  do  according  to  all  that  is 
written  therein :  for  then  thou  shalt  make  thy 
way  prosperous,  and  then  thou  shalt  have 
good  success." 


SEPTEMBER  2. 

"  The  people  that  do  know  their  God  sluill  be 
strong,  and  do  exploits." — Daniel  xi.  32. 

These  words  stand  in  the  midst  of  a  pro- 
phecy respecting  Antigonus,  that  bitter  ene- 
my of  the  Jews.  A  recital  of  his  cruelties 
would  harrow  up  all  our  feelings.  Suffice  it 
to  observe,  that  God  would  never  permit  such 
wretches  to  exist,  could  he  not  bring  good  out 
of  evil,  and  make  the  wrath  of  man  to  praise 
him.  'k  O  Lord,  thou  hast  ordained  them  for 
judgment ;  and,  O  mighty  God,  thou  hast  es- 
tablished them  for  correction."  As  fire  sepa- 
rates the  dross  from  the  ore,  and  the  fan  ex- 
pels the  chaff  from  the  wheat,  so  persecution 
serves  to  distinguish  between  the  true  ser- 
vants of  God  and  mere  professors.  Hence 
this  tyrant  would  discover  the  faithless  Jews : 
"  And  such  as  do  wickedly  against  the  cove- 
nant shall  be  corrupt  by  flattery" — But  not  so 
with  the  upright  in  heart.  Their  piety  would 
be  unyielding  and  invincible,  resisting  his 
usurpations,  and  bearing  his  menaces  and  suf- 
ferings: "  But  the  people  that  do  know  their 
God,  shall  be  strong,  and  do  exploits." 

"  Exploits"  are  rare,  difficult,  remarkable, 
and  illustrious  actions.  And  for  these  God's 
people  are  prepared  by  their  knowledge  of 
him,  and  the  strength  they  derive  from  him. 
They  are  not  common  characters,  but  a  pe- 
culiar people.  They  " do  more  than  others;" 
they  "  are  men  wondered  at."  Noah  builds  an 
ark,  and  sails  over  a  deluged  earth.  Moses 
divides  the  Red  sea,  and  fetches  water  out  of 
a  flinty  rock.  Elisha  made  iron  to  swim. 
Elijah  carried  the  key  of  the  clouds  for  three 
years  and  six  months,  and  drought  and  rain 
came  at  his  bidding.  Joshua  ordered  the  sun 
to  stand  still  while  he  finished  his  victory. 
"  And  what  shall  I  more  say  1  for  the  time 
would  fail  me  to  tell  of  Gideon,  and  of  Barak, 
and  of  Samson,  and  of  Jephthae :  of  David 
also,  and  Samuel,  and  of  the  prophets :  who 
through  faith  subdued  kingdoms,  wrought 
righteousness,  obtained  promises,  stopped  the 
mouths  of  lions,  quenched  the  violence  of  fire, 
escaped  the  edge  of  the  sword,  out  of  weak 
nes3  were  made  strong,  waxed  valiant  in 
fisfht,  turned  to  flight  the  armies  cf  the  aliens. 
Women  received  their  dead  raised  to  life 
again  :  and  others  were  tortured,  not  accept- 
ing deliverance ;  that  they  might  obtain  a 
better  resurrection :  and  others  had  trial  of 
cruel  mockings  and  scourgings,  yea,  moreover 
of  bonds  and  imprisonment:  they  were  stoned, 
they  were  sawn  asunder,  were  tempted,  were 
slain  with  the  sword :  they  wandered  about 


SEPTEMBER  2. 


2* 


in  sneepskins  and  goatskin'; ;  being  destitute, 
afflicted,  tormented ;  of  whom  the  world  was 
not  worthy." 

They  have  done,  therefore,  exploits  as  suf- 
ferers. And  here  we  need  not  refer  to  the 
book  of  martyrs,  but  to  common  and  private 
life.  The  afflictions  of  the  righteous  have 
oeen  often  many,  and  peculiarly  trying ;  but 
they  have  surprised  the  world,  who  were  rea- 
dy to  deem  their  experience  and  conduct  un- 
der them  unaccountable  and  incredible.  They 
have  not  only  submitted,  but  acquiesced ;  they 
have  not  only  exercised  patience,  but  "all 
long-suffering  with  joyfulness."  "  When  trou- 
bled on  every  side,"  they  have  "not  been 
distressed."  Yea,  they  have  "  gloried  in  tribu- 
lation also :"  and  been  able  "  in  every  thing 
to  give  thanks."  We  admire  those  who  mag- 
nanimously bear  the  necessary  excision  of  a 
limb.  But  the  Christian  himself  is  the  opera- 
tor, as  well  as  the  subject :  he  plucks  out  his 
right  eye ;  he  cuts  off  his  right  hand ;  he  cru- 
cifies the  flesh  with  the  affections  and  lusts. 

They  have  done  exploits  as  scholars.  It 
would  be  deemed  no  easy  thing  to  acquire  an 
entirely  new  language,  especially  when  ad- 
vanced in  life.  But  we  have  known  Chris- 
tians, even  after  they  have  been  old,  acquiring 
"  the  language  of  Canaan,"  not  a  word  of 
which  they  knew  before,  and  speaking  it  flu- 
ently, and  with  little  of  their  native  dialect 
Deciphering  is  a  difficult  art  Dr.  Wallis, 
the  celebrated  mathematician,  was  many 
months  ascertaining  from  the  characters  the 
sense  of  a  French  dispatch  which  had  fallen 
into  our  hands.  But  Christians  can  read  and 
explain  the  most  perplexing  dispensations  of 
Providence,  and  can  discern  the  salvation  of 
God,  even  in  the  hand  which  seems  lifted  up 
to  destroy — "  Though  he  slay  me,  yet  will  I 
trust  in  him."  ■  To'the  upright  there  ariseth 
light  in  the  darkness." 

They  do  exploits  as  merchants.  They  traf- 
fic not  for  time,  but  eternity.  They  trade  not 
to  the  ends  of  the  earth,  but  beyond  the  hea- 
vens. They  deal  not  in  corruptible  things, 
such  as  this  world's  goods,  but  in  all  spiritual 
blessings.  They  run  no  risks,  but  are  sure  to 
gain  unsearchable  riches.  One  bargain  alone 
is  enough  to  signalize  and  immortalize  them ; 
"  The  kingdom  of  heaven  is  like  unto  a  mer- 
chant man,  seeking  goodly  pearls:  who,  when 
he  had  found  one  pearl  of  great  price,  went 
and  sold  all  that  he  had,  and  bought  it" 

They  do  exploits  as  travellers.  The  march 
of  the  ten  thousand  Greeks  under  Zenophon ; 
the  journey  of  the  Israelites  from  Egypt  to 
Canaan  under  Moses ;  the  return  of  the  Jews 
from  Babylon  to  Jerusalem  under  Zerubbabel, 
were  in  the  eye  of  the  angels  far  inferior  to 
the  passage  of  a  soul  from  a  state  of  nature 
into  the  glory  that  shall  be  revealed.  What 
a  distance  to  reach !  What  difficulties  to  pass 
through !  What  an  end  to  attain ! 


They  do  exploits  as  warriors.  It  is  a  grea 
thing  to  take  a  city  1  But  "  be  that  is  slow  to 
anger  is  better  than  the  mighty,  and  he  that 
ruleth  his  own  spirit  than  he  that  taketh  a 
city."  Is  it  a  thing  of  renown  to  take  a  king 
dom  1  But  "  the  kingdom  of  heaven  6ufiereth 
violence,  and  the  violent  take  it  by  force." 
"Who  is  he  that  overcometh  the  world1 
He  that  believeth  that  Jesus  is  the  Son  of 
God."  Yet  this  is  only  one  of  his  adversaries : 
"  for  he  wrestles  not  against  flesh  and  blood, 
but  against  principalities,  against  powers, 
against  the  rulers  of  the  darkness  of  this 
world,  against  spiritual  wickedness  in  high 
places."  A  victor  has  sometimes  barely  van- 
quished ;  another  conflict  would  have  ruined 
him.  But  the  Christian  having  done  all,  stands, 
and  could  defeat  as  many  more — Yea,  in  all 
these  things  he  is  more  than  conqueror. 

They  have  often  also  distinguished  them- 
selves as  donors  and  benefactors.  Witness 
J  the  Israelitish  women  at  the  erection  of  the 
tabernacle.  "  Moses  made  the  laver  of  brass, 
and  the  foot  of  it  of  brass,  of  the  looking 
glasses  of  the  women  which  assembled  at  the 
door  of  the  tabernacle  of  the  congregation.*' 
Wfien  we  consider  the  value  of  a  looking- 
glass  to  a  female,  that  it  is  the  first  and  last 
object  she  regards  as  she  enters  and  leaves 
an  apartment  how  desirable  it  is  that  she 
should  impress,  and  how  necessary  it  is  to  be 
able  to  adjust  every  article ;  what  self-denial 
was  here !  For  we  are  to  judge  of  things,  not 
by  their  intrinsic  worth,  but  the  estimation  in 
which  they  are  holden — It  was  saying,  we 
care  not  how  we  appear,  if  the  service  of  God 
be  provided  for.  What  immense  treasures 
did  David  lay  up  in  his  lifetime  and  leave  at 
his  death  for  the  building  of  the  temple,  as 
you  may  see  in  the  last  chapter  of  the  first 
book  of  the  Chronicles.  And  read  what  Paul 
speaks  of  the  poor  Macedonians :  "  In  a  great 
trial  of  affliction,  the  abundance  of  their  joy, 
and  their  deep  poverty,  abounded  unto  the 
riches  of  their  liberality.  For  to  their  power, 
I  bear  record,  yea,  and  beyond  their  power, 
they  were  willing  of  themselves :  praying  us 
with  much  entreaty,  that  we  would  receive 
the  gift,  and  take  upon  us  the  fellowship  of 
the  ministering  to  the  saints."  But  see  the 
people  at  the  treasury.  Many  gave,  and  the 
rich  cast  in  much ;  but  a  poor  widow  cast  in 
two  mites;  and  this  was  the  exploit  of  the 
day.  For  they  gave  of  their  abundance ;  but 
she  gave  all  she  had,  even  all  her  living. 
There  may  be  wonders  and  prodigies  of  kind- 
ness and  liberality  where  very  little  is  given, 
if  there  be  a  willing  mind.  The  Lord  looketh 
to  the  heart 

These  exploits  therefore  are  not  confined 
to  any  particular  rank.  No  condition,  how- 
ever humble,  is  excluded  from  moral  and  re- 
ligious distinction.  The  poor  as  well  as  the 
rich,  servants  as  well  as  masters,  can  be  Irulx, 


286 


SEPTEMBER  S. 


great.  Tliey  can  be  "  great  in  the  sight  of 
the  Lord,"  and  can  obtain  "  the  honour  that 
Cometh  from  God  only." 


SEPTEMBER  3. 

"  Who  is  a  God  like  unto  thee,  that  pardoneth  in~ 
iquity  ?" — Micah  vii.  18. 

To  whom  will  ye  liken  me  7  or  shall  I  be 
equal  7  saith  the  Holy  One.  God  is  a  being 
incomparable  in  his  essence,  his  perfections, 
his  works,  and  his  ways.  Hence  the  sacred 
writers  are  constantly  expressing  their  ad- 
miration of  him.  Sometimes  they  extol  the 
displays  of  his  wisdom  ;  sometimes  those  of 
his  power ;  sometimes  those  of  his  holiness. 
But  they  never  utter  themselves  more  forcibly 
and  feelingly  than  in  the  praise  of  his  good- 
ness. Hence  David  exclaims  :  "  Oh !  how 
great  is  thy  goodness,  which  thou  hast  laid  up 
for  them  that  fear  thee ;  which  thou  hast 
wrought  for  them  that  trust  in  thee  before 
the  sons  of  men  !"  And  if  this  be  exemplified 
in  the  provisions  of  nature  and  providence, 
how  much  more  in  !'  the  exceeding  riches  of 
his  grace  7"  "  Herein  is  love."  "  Who  is  a 
(rod  like  unto  thee,  that  pardoneth  iniquity?" 

— Pardon  regards  guilt.  Guilt  is  obnox- 
iousness  to  the  penalty  of  the  law  we  have 
transgressed :  for  the  soul  that  sinneth  it  shall 
die.  Pardon  frees  us  from  the  sentence  of 
condemnation,  absolves  us  from  all  liableness 
to  suffer:  and  gives  us  the  security  arising 
from  innocency.  Now  in  the  exercise  of  this, 
God  is  supreme  and  unrivalled.  None  par- 
dons like  him. 

None  so  peculiarly.  He  displays  at  once 
his  justice  and  his  mercy :  his  justice  with  re- 
gard to  our  surety,  his  mercy  with  regard  to 
us.  He  laid  on  him  the  iniquity  of  us  all ; 
and  was  pleased  to  bruise  him,  and  put  him 
to  grief,  and  make  his  soul  an  offering  for  sin. 
Thus  he  magnifies  his  law,  preserves  the 
honour  of  his  government,  declares  his  right- 
eousness, and  shows  himself  just  in  justifying 
the  ungodly ;  and  the  offender  is  not  allowed 
to  escape  without  being  reminded  that  he  had 
forfeited  his  life,  and  owes  every  thing  he  has 
to  mere  favour.  For  with  regard  to  himself 
this  pardon  is  an  act  of  mercy.  The,law  was 
holy,  and  just,  and  good,  and  entirely  worthy 
of  God  ;  and  this  was  true  of  the  penalty  as 
well  as  of  the  precept.  He  could  righteously 
nave  inflicted  the  penalty  upon  the  person  of 
the  transgressor;  and  his  willingness  to  re- 
lease him,  and  admit  a  substitute,  was  an  ex- 
ercise of  pure  grace,  to  which  he  was  not 
obliged.  Besides,  if  he  required  an  atone 
ment  he  provided  the  propitiation,  and  it  was 
his  own  Son,  whom  he  spared  not.  How  won- 
derful is  thig  !  A  king  cannot  thus  at  once 
equally  display  his  justice  and  his  mercy.  If 
he  punishss  the  rebel  he  shows  his  justice,  if 
tie  spares  him  he  shows  his  mercy ;  but  he 


cannot  equally  evince  both  in  the  same  in- 
stance— This  is  the  prerogative  of  God  only 
—But 

"  Here  the  whole  Deity  is  known  , 
Nor  dares  a  creature  guess, 
Which  of  the  glories  brightest  shone 
The  justice  or  the  grace  " 

None  pardons  like  hirn — None  so  readily. 
Men,  if  not  implacable,  are  yet  commonly 
backward  to  forgive.  They  often  assume  airs 
of  haughtiness ;  require  the  offender  to  feel 
the  effects  of  his  misconduct ;  exact  from  him 
the  most  trying  humiliations;  and  always 
think  it  enough  to  comply  after  they  have 
been  frequently  and  earnestly  implored. 
Every  thing  shows  that  it  is  their  strange 
work,  and  not  natural  to  them.  But  the  Lord 
not  only  waits  to  be  gracious,  and  is  exalted 
to  have  mercy,  but  is  ready  to  forgive.  It  is 
true  that  he  requires  confession  and  submis- 
sion— and  must  require  them ;  but  it  is  equally 
true  that  he  himself  encourages  and  excites 
them.  The  first  advance  is  always  from  him ; 
and  he  not  only  makes  the  overture,  but  be- 
seeches us  to  be  reconciled. 

None  pardons  like  him — None  so  perfectly. 
He  forgives  our  trespasses,  however  numer- 
ous, and  however  aggravated.  "  Come,"  says 
he,  "  and  let  us  reason  together ;  though  your 
sins  be  as  scarlet,  they  shall  be  as  white  as 
snow ;  though  they  be  red  like  crimson,  they 
shall  be  as  wool."  In  confirmation  of  this  as- 
surance he  has  added  examples,  and  shows  ua 
in  his  word  characters  the  most  criminal  and 
hopeless  obtaining  mercy.  He  also  tells  us 
that  in  this  dispensation  he  is  not  to  be  judged 
of  by  a  human  standard ;  men's  usages  and 
conceptions  with  regard  to  forgiveness  being 
infinitely  below  his  own :  "  Let  the  wicked 
forsake  his  way,  and  the  unrighteous  man  his 
thoughts :  and  let  him  return  unto  the  Lord, 
and  he  will  have  mercy  upon  him ;  and  to 
our  God,  for  he  will  abundantly  pardon.  For 
my  thoughts  are  not  your  thoughts,  neither 
are  your  ways  my  ways,  saith  the  Lord.  For 
as  the  heavens  are  higher  than  the  earth,  so 
are  my  ways  higher  than  your  ways,  and  my 
thoughts  than  your  thougbts."  So  he  pardons 
fully  and  for  ever.  As  far  as  the  East  is  from 
the  West,  so  far  he  removes  our  transgres- 
sions from  us.  He  throws  them  behind  his 
back.  He  casts  them  into  the  depths  of  the 
sea.  If  sought  for  they  shall  not  be  found. 
He  not  only  forgives  them,  but  forgets  them ; 
he  remembers  them  no  more  for  ever.  He 
retains  no  anger,  no  indisposition  towards  us. 
He  delights  in  us  as  if  we  had  never  sinned. 
He  restores  us  to  the  most  intimate  friend- 
ship. He  allows  us  not  only  to  dwell  in  his 
house,  but  to  lean  upon  his  arm,  and  repose 
on  his  bosom. 

There  are  some  who  not  only  believe  all 
this,  but  know  the  truth  of  it  from  their  own 
experience.  They  were  once  children  of 
wrath,  even  as  others ;  but  they  were  made 
to  see  and  feel  their  desert,  and  to  cry,  with 


SEPTEMBER  4. 


287 


the  publican,  God  be  merciful  to  me  a  sinner. 
And  they  were  heard  and  accepted  in  the  Be- 
loved. They  are  now  passed  from  death  unto 
life,  and  their  grateful  hearts  are  saying,  "  O 
Lord,  I  will  praise  thee :  though  thou  wast 
angry  with  me,  thine  anger  is  turned  away, 
and  thou  comfortedst  me.  Behold,  God  is  my 
salvation  ;  I  will  trust,  and  not  be  afraid  :  for 
the  Lord  Jehovah  is  my  strength  and  my 
song ;  he  also  is  become  my  salvation." 

Blessed  are  they  whose  iniquities  are  for- 
given !  But  how  dreadful  is  the  condition  of 
those  who  are  strangers  to  this  remission  ! 
You  lie  open  every  moment  to  all  the  afflic- 
tions of  life,  the  sting  of  death,  and  the 
damnation  of  hell.  How  is  it  you  can  enjoy 
any  thing  like  pleasure  by  day,  or  sleep  at 
night,  while  you  know  that  lying  down  and 
rising  up  the  wrath  of  God  abide  th  on  you  1 
But  if  willing  to  return  you  need  not  despair. 
There  is  forgiveness  with  him.  O  hear  his 
voice.  Come  and  seek  a  share  of  this  blessed- 
ness for  yourselves.  He  will  in  no  wise  cast 
you  out.  But  the  time  wherein  he  may  be 
found  is  short  and  uncertain.  Therefore  seek 
ye  the  Lord  while  he  may  be  found,  call  ye 
upon  him  while  he  is  near.  "Behold,  now  is 
the  accepted  time ;  behold,  now  is  the  day  of 
salvation." 


SEPTEMBER  4. 

"  And  David  was  greatly  distressed" 
1  Sam.  xxx.  6. 
In  a  fit  of  despondency  and  imprudence, 
having  resolved  to  escape  into  the  land  of  the 
Philistines,  David  went  to  Achish  king  of 
Gath.  iifter  dwelling  some  time  in  the  royal 
city,  ht  lequested  the  king  to  give  him  some 
place  in  the  country  for  his  residence :  and 
Achish  jave  him  Ziklag.  After  dwelling 
there  a  fi.il  year  and  four  months,  war  broke 
out  between  the  Philistines  and  the  Israelites, 
and  he  was  called  upon  by  Achish  to  accom- 
pany him  to  battle,  and  was  made  the  com- 
mander of  his  body  guard.  Here  he  was 
thrown  into  the  utmost  perplexity.  He  found 
himself  und»  r  obligation  to  Achish ;  yet  could 
not  serve  liim  without  violating  his  con- 
science. If  he  fought  against  Israel,  where 
were  his  patriotism  and  piety'!  And  if  he 
turned  against  the  Philistines,  where  were 
his  fidelity  to  his  master,  and  his  gratitude  to 
his  benefactor  ?  God,  who  is  always  better  to 
us  than  our  fears,  and  has  all  hearts  under 
his  control,  extricated  him  from  this  dilemma, 
through  the  jealousy  of  the  lords  of  the  Phil- 
istines, who  insist  on  his  being  sent  back. 
Be/,  while  cvulting  in  his  escape  from  one 
difficulty,  another  befalls  him  :  and  we  need 
not  wonder  at  his  being  "greatly  distressed" 
when  we  glance  at  the  ingredients  and  cir- 
cumstances of  the  affliction. 

For  when  be  arrived  at  Ziklag  the  "Amal- 
ekites  had  (»«wcten  it  ana  burnt  it  with  fire." 


It  is  never  safe  to  boast  of  to-morrow  ;  tor  w 
know  not  what  a  day  may  bring  forth.  Little 
can  we  imagine,  when  at  any  time  we  leave 
our  home,  what  may  occur  before  we  return. 
It  is  a  mercy  if  no  evil  befalls  us,  and  no 
plague  comes  nigh  our  dwelling,  and  we  find 
our  tabernacle  in  peace.  But  Naomi,  when 
her  neighbours  were  congratulating  her  upon 
her  return,  exclaimed,  "  Call  me  not  Naomi, 
call  me  Marah ;  for  the  Lord  hath  dealt  very 
bitterly  with  me.  I  went  out  full,  and  the 
Lord  hath  brought  me  home  again  empty." 
And  David,  when  he  returned  to  his  resi- 
dence, found  his  house  and  all  his  property 
consumed  to  ashes  !    Nor  was  this  all — 

They  had  taken  away  the  women  and  the 
children  captives.  Persons  may  be  tried  not 
only  in  their  circumstances,  but  in  their  con- 
nexions; and  relative  distress  is  frequently 
keener  than  even  personal.  Some  of  us  have 
been  bereaved,  but  it  was  in  the  course  of  na- 
ture. The  objects  of  our  attachment  died  in 
peace.  We  watched  their  bed  of  languishing 
with  tenderness ;  we  closed  their  eyes  ;  we 
laid  them  in  the  grave ;  and  have  often  re- 
paired to  the  spot  that  contains  their  endeared 
dust.  But  David's  family  was  carried  off  by 
an  infamous  and  cruel  banditti  to  be  sold,  or 
used  as  slaves.  Yea,  he  knew  not  at  the  time 
but  they  had  been  degraded,  violated,  tor 
tured,  or  even  put  to  death. 

The  complicated  calamity  was  also  perfect- 
ly unthought  of- — "  For  man  also  knoweth  no* 
his  time :  as  the  fishes  that  are  taken  in  an 
evil  net,  and  as  the  birds  that  are  caught  in 
the  snare ;  so  are  the  sons  of  men  snared  in 
an  evil  time,  when  it  falleth  suddenly  upon 
them."  After  a  march  of  three  days,  cheered 
by  every  step  that  brought  him  nearer  home, 
and  rejoicing  in  the  eager  hope  of  finding 
rest  in  his  dwelling,  and  delight  in  the  em- 
braces and  hailings  of  his  household,  all  this 
mass  of  misery  meets  him  like  a  spectre  in- 
stantly rising  up  in  the  road.  He  knew,  he 
suspected  nothing  of  the  whole,  till  his  eyes 
told  him  by  the  ruins,  and  his  ears  by  the  tale 
of  the  roofless  sufferers,  of  the  captivity  of 
his  family.  We  are  prepared  for  what  comes 
on  gradually,  and  to  be  forewarned  is  to  be 
forearmed.  But  what  befalls  us  unawares  often 
upsets  the  mind,  and  we  have  hardly  the 
power  of  reflection,  through  which  alone  re- 
ligion can  operate.  When  the  sky  is  lower- 
ing, and  the  waves  begin  to  curl,  and  rise, 
and  roll,  the  mariner  takes  in  the  sail :  but 
here  the  storm  burst  without  a  signal. 

In  addition  to  all  this,  he  had  to  bear  the 
reproaches  and  menaces  of  his  attendants 
and  townsmen  :  "  for  the  people  spake  of 
stoning  him,  because  the  soul  of  all  the  peo- 
ple was  grieved,  every  man  in  his  sons  and  in 
his  daughters."  We  can  excuse  their  grief, 
but  what  can  we  say  of  the  brutality  of  their 
purpose  1  How  unenviable  are  the  situations 
of  public  and  official  characters  !  If  ever  ther 


5*9* 


SEPTEMBER  5. 


«I  jep,  it  is  seldom  on  beds  of  roses ;  or  if  they 
do,  the  roses  retain  their  thorns,  and  the  fra- 
grance ill  pays  for  the  piercings.  Is  good  ac- 
■omplished  or  a  glory  gained  .'  They  divide 
.with  others,  or  share  it  with  chance.  Does 
lisaster  or  calamity  occur  1  All  is  imputed 
.o  them,  even  to  the  result  of  pure  accident. 
They  are  made  answerp.ble,  not  only  for  wis- 
dom and  diligence,  but  for  success,  for  events, 
yea,  for  the  seasons  and  elements  themselves. 
How  often  did  the  Jews  talk  of  stoning  Mo- 
ses !  If  they  wanted  bread,  or  water,  or  met 
with  any  difficulty,  he  was  the  cause  or  the 
occasion  of  it.  Vulgar  and  ignorant  minds 
must  always  have  some  object  at  hand  against 
which  to  vent  their  feelings. 

Finally,  we  see  the  deep  impression  the 
catastrophe  made  upon  the  mind  of  David — 
"  Then  David  and  the  people  that  were  with 
him  lifted  up  their  voice  and  wept,  until  they 
had  no  power  to  weep."  He  wept  thus 
though  a  brave  man :  true  courage  is  always 
tender.  And  he  wept  thus  though  a  good 
man :  grace  does  not  deprive  a  man  of  sensi- 
bility: resignation  and  patience  cannot  be 
exercised  without  much  feeling.  The  degree 
of  grief  is  not  always  to  be  judged  of  by 
cries  and  tears.  Irt  general  noisy  sorrow  is 
superficial,  as  the  deeper  stream  is  the  more 
silent.  But  it  wag  otherwise  here — "  David 
was  greatly  distressed" — 

Yet  he  was  a  man  after  God's  own  heart. 
If  it  were  a  rare  thing  for  the  godly  to  suffer, 
we  might  draw  from  our  sufferings  suspicions 
concerning  our  relation  to  God.  But  what 
son  is  he  whom  the  father  chasteneth  not? 
Since  through  much  tribulation  the  heirs  of 
glory  must  enter  the  kingdom,  these  trials 
should  rather  be  viewed  as  way-marks.  They 
are  really  the  effects  and  tokens  of  love.  We 
shall  see  this  hereafter;  we  should  believe  it 
now :  and  till  we  walk  by  sight  we  should  be 
concerned  to  walk  by  faith. 

"  They  all  are  most  needful ;  not  one  is  in  vain." 

They  are  to  try  our  trust,  to  exercise  and 
strengthen  our  principles,  and  to  bring  us  to 
the  throne  of  the  heavenly  grace.  And  well 
will  it  be  if  we  are  led  to  follow  the  example 
of  David,  as  it  will  appear  in  the  next  article 
— But  "  David  encouraged  himself  in  the 
Lord  his  God." 


SEPTEMBER  5. 

"  But  David  encouraged  himself  in  the  Lord  his 
God." — 1  Sam.  xxx.  6. 

It  was  a  dreadful  day  for  David  and  his 
fellow-sufferers,  as  we  have  seen  in  the  fore- 
going article.  But  if  the  rest  had  no  God  in 
this  time  of  evil  he  had  one;  David  encour- 
aged himself  in  the  Lord  his  God.  He  sel- 
dom addressed  him  in  the  Psalms  without 
saying,  "  My  God."  The  same  privilege  have 
11  his  people :  they  have  a  God  who  claims 


them,  and  a  God  whom  they  claim — "  God, 
even  our  own  God  shall  bless  us."  "  This 
God  is  our  God  for  ever ;  he  will  be  our  guide, 
even  unto  death." 

"  All  people  will  walk  every  one  in  the 
name  of  his  God."  All  have  some  rock ;  but 
"  their  rock  is  not  as  our  rock,  our  enemies 
themselves  being  judges."  They  who  love 
and  serve  the  creature  more  than  the  Creator 
are  really  worshippers  of  idols;  and  whal 
wonder  if  the  God  they  have  forsaken  for 
very  vanity  should  say  to  them,  in  their  dis- 
tress, "  Where  are  thy  gods  that  thou  hast 
made  thee  ?  Let  them  arise  if  they  can  save 
thee  in  the  time  of  thy  trouble."  Hence 
they  faint  in  the  day  of  adversity.  All  their 
resources  are  found  worse  than  nothing.  A 
Christian  would  rather  perish  than  think  of 
such  comforters  and  deliverers — "  God,"  says 
he,  "  is  the  strength  of  my  heart,  and  my 
portion  for  ever" — "  It  is  good  for  me  to  draw 
near  to  God."  So  it  is  with  David — "  David 
encouraged  himself  in  the  Lord  his  God." 

But  in  what  pertaining  to  the  Lord  his  God 
did  he  encourage  himself?  and  in  wThich  all 
his  followers  may  encourage  themselves  also? 
He  encouraged  himself  in  his  relations.  One 
of  these  he  has  mentioned,  describing  the 
confidence  he  derived  from  it :  "  The  Lord  is 
my  "shepherd ;  I  shall  not  want.  He  maketli 
me  to  lie  down  in  green  pastures :  he  leadeth 
me  beside  the  still  waters.  He  restoreth  my 
soul :  he  leadeth  me  in  the  paths  of  righteous- 
ness for  his  name's  sake.  Yea,  tnough  I 
walk  through  the  valley  of  the  shadow  of 
death,  I  will  fear  no  evil :  for  thou  art  with 
me;  thy  rod  and  thy  staff  they  comfort  roe." 
He  encouraged  himself  in  his  perfections. 
How  relieving  is  the  thought  of  a  Beinr 
whose  mercy  endureth  for  ever;  whose  ua 
derstanding  is  infinite;  whose  power  is  al 
mighty ;  whose  presence  is  everywhere 
He  encouraged  himself  in  his  engagements. 
They  are  great  and  numberless.  They  arc 
adapted  to  all  that  we  can  feel  or  fear.  They 
insure  grace  and  glory ;  and  withhold  no  goot' 
thing  from  us.  And  they  are  all  yea  and 
Amen,  in  Christ  Jesus.  And  therefore  David., 
for  their  certainty,  calis  them  a  covenant, 
which  used  to  be  confirmed  by  oath  and  sa 
crifice ;  and  says,  "  although  my  house  be  not 
so  with  God,  yet  hath  he  made  with  me  an 
everlasting  covenant,  ordered  in  all  things 
and  sure;  for  this  is  all  my  salvation,  and  all 
my  desire,  although  he  make  it  not  to  grow.' 
He  encouraged  himself  in  the  belief  of  his 
providence.  He  knew  that  a  sparrow  falleth 
not  to  the  ground  without  our  heavenly  Fa- 
ther, and  that  the  hairs  of  our  head  are  all 
numbered.  All  my  times,  said  he,  are  in  his 
hand.  I  will  cry  unto  God  most  high ;  unto 
God  that  performeth  all  things  for  me.  He 
encouraged  himself  in  the  review  of  his  deal- 
ings. First,  his  dealings  with  others.  "  Oui 
fathers  trusted  in  thee,  and  thou  didst  deliver 


SEPTEMBER  6. 


2-0 


theiu.  Secondly,  his-  dealings  with  himself. 
"  O  my  God,  my  soul  is  cast  down  within  me : 
therefore  will  I  remember  thee  from  the  land 
of  Jordan,  and  of  the  Hermonites,  from  the 
/ull  Mizar.  Because  thou  hast  been  my  help, 
therefore  in  the  shadow  of  thy  wings  will  I 
rejoice." 

Ah !  Christian,  know  your  resource.  Hear 
your  God  saying.  Call  upon  me  in  the  day  of 
trouble;  1  will  deliver  thee;  and  thou  shait 
glorify  me.  Make  use  of  him  as  your  "  hiding- 
place,"  your  "  resting-place,"  your  "dwelling- 
place."  Beware  in  your  distress  of  crooked 
policy,  of  unlawful  means  of  relief,  of  impa- 
tience, of  dejection.  By  nothing  can  you  so 
much  please  God  as  by  your  confidence  in 
him ;  and  by  nothing  can  you  so  recommend 
your  religion  as  by  showing  the  peace  of  God, 
which  passeth  all  understanding,  keeping 
your  heart  and  mind  through  Christ  Jesus. 
Check  therefore  every  tendency,  not  only  to 
murmuring,  but  to  despondency;  and  after 
the  example  of  your  model  this  evening,  say, 
"  What  time  I  am  afraid  I  will  trust  in  thee." 
"  Why  art  thou  cast  down,  O  my  soul  ]  and 
why  art  thou  disquieted  within  me]  Hope 
thou  in  God :  for  I  shall  yet  praise  him,  who  is 
the  health  of  my  countenance,  and  my  God." 


SEPTEMBER  6. 

The  Word  was  made  flesh,  and  dwelt  among 
us." — John  i.  14. 

There  is  something  peculiar  in  this  name 
-"  The  Word."  John  is  the  only  one  that 
Applies  it  to  the  Messiah.  Yet  it  is  not  on 
this  account  the  less  entitled  to  regard,  for 
John  wrote  as  he  was  moved  by  the  Holy 
Ghost ;  and  he  has  supplied  many  things 
omitted  by  the  three  former  Evangelists.  But 
the  origin  of  the  title  has  given  rise  to  much 
inquiry.  Some  have  supposed  John  derived 
it  from  Plato  the  philosopher,  and  some  from 
Philo  the  Jew.  Yet  why  should  we  suppose 
that  he  borrowed  the  term  at  all  ?  Why  not 
consider  it  as  one  of  the  words  the  Holy 
Ghost  useth?  and  which  it  is  possible  the 
writer  did  not  fully  understand  himself] 

Yet  what  is  the  term  designed  to  intimate  ? 
His  office  and  designation]  That  as  by  his 
reason  and  speech  a  man  displays  his  mind 
and  will,  so  Jesus  makes  known  the  mind 
and  will  of  God  ]  "  No  man  hath  seen  God 
at  any  time ;  the  only  begotten  Son,  which 
is  in  the  bosom  of  the  Father,  he  hath  de- 
clared him."  Three  things  may  be  safely 
observed. 

First,  John  uses  it  to  express  a  person. 
Nothing  would  be  more  forced  and  false  than 
to  suppose  "  the  Word"  means  an  attribute 
only,  that  is,  the  wisdom  of  God.  Of  what 
use  would  it  be  to  tell  us  that  the  wisdom 
of  God  was  in  the  beginning  with  him]  Could 
it  ever  have  been  separate  from  him  ]  And 
19 


how  could  this  wisdom  be  made  flesh,  and 
dwell  among  us] 

Secondly,  That  this  person  had  a  being 
previously  to  his  birth.  For  in  saying  the 
Word  was  made  flesh,  John  intimates  that  h 
was  something  before  this  took  place.  Yea, 
he  fully  expresses  this — "In  the  beginning 
was  the  Word" — Tn  the  beginning  of  what1 
The  Gospel !  No,  bu'  tne  world — The  crea- 
tion of  all  things.  How  useless  and  absurd 
to  say  that  he  was  in  the  beginning  of  kit 
own  ministry! 

Thirdly,  That  his  pre-existence  was  a  JJi 
vine  existence.  Observe  the  name  uf  God  is 
given  to  him — and  "  the  Word  was  God." 
And  the  creation  is  ascribed  to  him :  "  All 
things  were  made  by  him  ;  and  without  him 
was  not  any  thing  made  that  was  made.  In 
him  was  life;  and  the  life  was  the  light- of 
men."  Could  all  this  be  affirmed  of  him, 
without  the  possession  of  Deity  ]  Had  he  been 
but  a  man,  an  angel,  a  super-angelical  crea- 
ture, would  John  have  expressed  himself  in 
a  way  so  proper  to  lead  men  into  error  and 
idolatry — telling  us  not  or.ly  that  he  was 
with  God,  but  that  he  was  God,  and  making 
him  the  fountain  of  all  life  and  being  ]  Is  not 
this  enough  to  entitle  him  to  all  adoration  and 
praise  ] 

But  "  the  Word  was  made  flesh."  Some- 
times flesh  signifies  the  corruption  of  human 
nature ;  as  when  it  is  said,  "  So  then  they 
that  are  in  the  flesh  cannot  please  God."  And 
"  the  flesh  lusteth  against  the  Spirit"  At 
other  times  it  intends  only  the  composition  or 
constitution  of  humanity.  Thus  we  read. 
"  Except  these  days  should  be  shortened,  no 
flesh  could  be  saved ;"  that  is  no  human  being. 
And  thus  it  is  to  be  understood  here :  and  as 
the  Jews  used  the  term  flesh  for  man,  there 
would  be  nothing  strange  or  harsh  in  the 
phrase,  "  The  Word  was  made  flesh :"  it  was 
precisely  the  same  as  saying,  The  Word  be- 
came man — Campbell  therefore  renders  it, 
"  The  Word  became  incarnate." 

But  did  he  cease  to  be  what  he  was,  in  be- 
coming what  he  was  not]  Here  was  union, 
but  not  transformation.  He  was  God  before 
he  was  in  the  flesh,  and  he  was  God  after; 
but  he  assumed  our  nature  into  personal  sub- 
sistence with  his  own.  Because  the  children 
were  partakers  of  flesh  and  blood,  he  likewise* 
himself  also  took  part  of  the  same.  He  took 
not  on  him  the  nature  of  angels,  but  of  the 
seed  of  Abraham.  Hence  in  the  Scripture 
many  things  are  ascribed  to  him  which  will 
neither  agree  with  his  divinity  or  humanity 
separately.  "  Unto  us  a  child  is  born ;"  this 
does  not  belong  to  him  as  Divine.  And  his 
name  shall  be  called  "  the  mighty  God ;"  this 
does  not  belong  to  him  as  man.  Man  is  a 
spiritual  and  a  material  being ;  spiritual  as  to 
his  soul;  material  as  to  his  body.  Yet  no 
confusion  is  produced,  by  this  conjunction: 
both  retain  their  respective  properties.     It  is 


290 


SEPTEMBER  7 


not  the  body  that  thinks  and  reasons ;  and  it 
is  not  the  soul  that  eats  and  drinks.  It  is  not 
the  humanity  of  our  Lord  that  is  everywhere 
present ;  and  it  was  not  his  divinity  that  was 
crucified.  He  died  as  man ;  he  fills  all  things 
as  God.  We  pretend  not  by  these  reflections 
fully  to  explain  the  subject :  but  they  are  suf- 
ficient to  show  that  there  is  no  contradiction 
or  absolute  impossibility  of  conception  in  the 
case.  But  we  allow  with  the  Apostle,  that 
"  God  manifest  in  the  flesh  is  a  great  mystery" 
— And  what  is  not  mysterious]  Who  can  ex- 
plain the  most  ordinary  appearances  and  the 
most  indeniable  operations  of  nature"!  But 
this  is  also  "  a  great  mystery  of  godliness.'1'' 
It  meets  our  condition.  It  brings  down  Deity 
to  our  reach.  It  renders  him  our  example, 
our  sympathizing  friend,  and  the  propitiation 
for  our  sins.     And — 

"  While  Jews  on  tlieir  own  law  rely, 
And  Greeks  of  wisdom  boast; 
I  love  the  Incarnate  Mystery, 
And  there  I  fix  my  trust." 

"And  dwelt  among  us."  This  adds  to  his 
lumiliation — "  Will  God  in  very  deed  dwell 
«vith  man  upon  the  earth?"  He  might  have 
oeen  incarnate,  and  have  dwelt  in  heaven,  and 
among  angels.  But  he  dwelt  among  us.  And 
not  in  the  highest  style  of  our  being.  Some 
of  our  race  live  in  palaces;  but  he  had  not 
where  to  lay  his  head.  They  travel  in  ease 
and  sp.endour ;  he  travelled  on  foot,  and  was 
"weary  with  his  journey."  We  only  read 
of  his  ;iding  once,  and  then  it  was  on  a  colt, 
the  foal  of  an  ass.  They  are  attended  with 
officers  of  state ;  he  was  despised  and  reject- 
ed of  men.  They  come  to  be  ministered  unto, 
but  he  to  minister,  and  to  give  his  life  a  ran- 
som for  many.  Dwelling  expresses  perma- 
nent residence.  He  had  appeared  of  old,  and 
had  visited  the  children  of  men,  but  he  soon 
again  disappeared.  But  now  he  took  up  his 
abode  with  us  for  thirty-three  years,  well 
satisfied  to  keepvout  of  heaven,  and  to  remain 
here  as  long  as  there  was  any  thing  for  him 
to  do  or  suffer.  This  shows  intercourse.  He 
occasionally  retired ;  but  it  was  to  prepare  by 
privacy  for  publicity.  He  never  refused  so- 
ciety. He  was  present  at  the  marriage  of 
Cana  in  Galilee.  He  accepted  the  invitation 
of  Levi  when  he  made  a  great  feast  and  bade 
many.  He  also  received  sinners,  and  did  eat 
with  them.  There  was  nothing  in  him  like 
extravagance,  or  sinful  indulgence ;  but  there 
was  nothing  monkish,  abstemious,  and  aus- 
tere, as  we  learn  from  the  comparison  and  the 
reflection :  "  John  came  neither  eating  nor 
drinking,  and  rney  say  He  hath  a  devil.  The 
Son  of  man  came  eating  and  drinking,  and 
they  say,  Behold  a  man  gluttonous,  and  a  wine 
bibber,  a  friend  of  publicans  and  sinners." 
This  was  a  slander,  but  as  he  went  about 
doing  good,  so  he  never  by  his  example  taught 
nis  followers  to  shun,  their  fellow-creatures, 
and  exclaim,  "  Stand  by  thyself,  come  not  near 


to  me ,  I  am  holier  than  thou."  The  irud) 
is,  we  are  to  be  in  the  world,  but  not  of  it. 
The  religion  of  the  Gospel  calls  us  both  out 
of  the  world  and  into  the  world — out  of  the 
world  as  to  its  maxims  and  temper — into  it 
as  a  field  of  labour  and  a  sphere  of  useful- 
ness, where  we  are  to  be  diligent  in  business, 
to  relieve  the  distressed,  to  teach  the  igno- 
rant, to  reclaim  the  vicious.  We  are  to  fill 
our  days;  and  live  as  long  as  we  breathe. 
When  Calvin  was  requested  to  leave  off 
writing  and  correcting,  What,  said  he,  shall 
the  master  come  and  find  me  doing  nothing? 
And  Philip  Henry's  remark  is  well  known, 
who,  when  desired  to  spare  himself,  said, 
What  are  candles  for  but  to  burn  out ' 


SEPTEMBER  7. 
"  J  will  Jill  this  house  with  glory." — Haggai  ii.  7. 

Two  things  are  certain.  First,  that  "  this 
house"  means  the  temple  reared  by  the  Jews 
after  their  return  from  Babylon.  Secondly, 
the  "glory"  with  which  it  was  to  be  filled 
was  to  arise  from  the  coming  of  the  Messiah 
to  dignify  it — "  For  thus  saith  the  Lord  of 
hosts,  Yet  once,  it  is  a  little  while,  and  I  will 
shake  the  heaven,  and  the  earth,  and  the  sea, 
and  the  dry  land;  and  I  will  shake  all  na- 
tions,  and  the  desire  of  all  nations  shall  come 
— and  I  will  fill  this  house  with  glory."  This 
was  to  be  more  than  a  substitute  for  all  the 
distinguished  articles  that  were  found  want- 
ing in  the  second  temple,  compared  with  the 
first :  and  to  account  for  the  assurance,  "  The 
glory  of  this  latter  house  shall  be  greater 
than  that  of  the  former." 

Accordingly  he  appeared  on  earth  while 
this  house  was  standing,  and  was  often  found 
in  it.  The  first  time  we  read  of  his  being 
there  was  as  an  infant  to  be  presented  to  the 
Lord.  The  offering  that  accompanied  the 
dedication  was  "a  pair  of  turtle  doves,  or  two 
young  pigeons."  As  this  was  the  sacrifice 
allowed  for  the  poor,  in  lieu  of  any  thing 
more  valuable,  it  shows  the  lowly  condition 
into  which  he  had  entered.  Few,  therefore, 
for  want  of  splendour,  would  notice  the  event. 
But  this  was  not  the  case  with  all ;  and  an- 
other kind  of  greatness  was  displayed.  "  There 
was  a  man  in  Jerusalem,  whose  name  was 
Simeon ;  and  the  same  man  was  just  and  de- 
vout, waiting  for  the  consolation  of  Israel: 
and  the  Holy  Ghost  was  upon  him.  And  it 
was  revealed  unto  him  by  the  Holy  Ghost, 
that  he  should  not  see  death,  before  he  had 
seen  the  Lord's  Christ.  And  he  came  by  the 
Spirit  into  the  temple  :  and  when  the  parents 
brought  in  the  child  Jesus,  to  do  for  him  after 
the  custom  of  the  law,  then  took  he  him  up 
in  his  arms,  and  blessed  God,  and  said,  Lord, 
now  lettest  thou  thy  servant  depart  in  peace, 
according  to  thy  word :  for  mine  eyes  have 
seen  thv  salvation,  which  thou  hast  prepamf 


SEPTEMBER  8. 


291 


oefore  tne  face  of  all  people ;  a  light  to  lighten 
the  Gontiles,  and  the  glory  of  thy  people  Is- 
rael." "  And  there  was  one  Anna,  a  prophet- 
ess, and  she  coming  in  that  instant  gave 
thanks  likewise  unto  the  Lord,  and  spake  of 
him  to  all  them  that  looked  for  redemption  in 
Jerusalem."  At  the  age  of  twelve  we  find 
him  in  the  temple,  "  sitting  in  the  midst  of 
the  doctors,  both  hearing  them  and  asking 
them  questions.  And  all  that  heard  him  were 
istonished  at  his  understanding  and  answers." 
How  was  his  glory  shed  abroad  when  he 
"  went  into  the  temple  of  God,  and  cast  out 
all  them  that  sold  and  bought  in  the  temple, 
and  overthrew  the  tables  of  the  money- 
changers, and  the  seats  of  them  that  sold 
doves,  and  said  unto  them,  It  is  written,  My 
house  shall  be  called  the  house  of  prayer; 
but  ye  have  made  it  a  den  of  thieves."  And 
"  the  blind  and  the  lame  came  to  him  in  the 
temple ;  and  he  healed  them.  And  when 
the  chief  priests  and  scribes  saw  the  won- 
derful things  that  he  did,  and  the  children 
crying  in  the  temple,  and  saying,  Hosanna 
to  the  son  of  David ;  they  were  sore  dis- 
pleased, and  said  unto  him,  Hearest  thou 
what  these  say  ?  And  Jesus  saith  unto  them, 
Yea ;  have  ye  never  read,  Out  of  the  mouth 
of  babes  and  sucklings  thou  hast  perfected 
praise  f 

Here  was  now  found  in  the  temple  the 
body,  of  which  the  law  was  a  shadow :  the 
reality  of  all  the  types ;  the  accomplishment 
of  all  the  prophecies;  the  fulfilment  of  all  the 
promises;  the  consolation  of  Israel.  Many 
eminent  characters  had  entered  the  former 
temple  :  but  he  was  fairer  than  the  children 
of  men ;  and  higher  than  the  kings  of  the 
earth.  Think  of  his  innocency.  The  former 
temple  had  seen  good  men,  but  never  a  sin- 
less one.  But  he  was  harmless,  holy,  unde- 
fined, separate  from  sinners:  in  him  was  no 
sin.  Think  of  his  devotion.  What  faith ! 
what  trust !  what  spirituality  of  mind !  what 
fervour  of  love !  what  ardour  of  zeal !  Such 
worship  had  never  been  rendered  in  Solomon's 
temple — no,  nor  by  Adam  in  Paradise ;  nor  by 
the  angels  in  heaven.  Think  of  his  preach- 
ing there.  "I  have  preached  righteousness 
in  the  great  congregation ;"  and  in  him  were 
hid  all  the  treasures  of  wisdom  and  know- 
ledge ;  and  he  spake  as  never  man  spake.  O 
to  have  heard  him,  when  early  in  the  temple 
he  said,  "  I  am  the  light  of  the  world :  he  that 
folio weth  me  shall  not  walk  in  darkness,  but 
shall  have  the  light  of  life."  O  to  have  heard 
nim  at  the  passover,  when,  on  the  last,  the 
great  day  of  the  feast,  he  stood  and  cried,  "If 
any  man  thirst  let  him  come  unto  me  and 
drink."  Other  teachers  received  a  measure 
of  the  Spirit ;  but  he  was  full  of  grace  and 
truth.  Think  of  his  divinity.  He  could  say, 
"  There  is  one  in  this  place  greater  than  the 
temple."    In  him  dwelt  all  the  fullness  of 


the  Godhead  bodily.     He  was  the  Lord  of  al 
— Well  might  he  fill  the  house  with  glory. 

The  temple  once  thus  honoured  has  long 
since  been  consumed.  But  there  are  temples 
sacred  to  his  service  now :  and  the  Saviour's 
presence  is  the  glory  of  them.  And  every 
believer  loves  the  habitation  of  his  house; 
and  repairs  to  it,  not  for  the  stateliness  of  the 
edifice,  the  superbness  of  the  decorations,  or 
the  effect  of  the  ceremonies — if  there  was 
every  thing  in  it  that  was  Jewish,  Pagan,  or 
Popish,  it  would  all  be  nothing,  less  than  no- 
thing and  vanity,  unless  he  could  see  the 
beauty  of  the  Lord ;  but  because  he  has  said, 
"  Where  two  or  three  are  gathered  together 
in  my  Name,  there  am  I  in  the  midst  of  them." 
And  they  find  him  faithful  to  his  word.  They 
hear  his  voice ;  see  his  goings  in  the  sanctu- 
ary ;  taste  that  he  is  gracious ;  and  are  made 
joyful  in  his  house  of  prayer :  and  though  it 
may  be  a  private  room,  or  an  upper  chamber, 
when  thus  blessed  and  ennobled,  it  is  none 
other  than  the  house  of  God  and  the  gate  of 
heaven. 

Christians  themselves  are  a  building  fitly 
framed  together,  and  growing  unto  a  holy 
temple  in  the  Lord.  Know  ye  not,  says  the 
Apostle,  that  ye  are  the  temple  of  God,  and 
that  the  Spirit  of  God  dwelleth  in  you  1  And 
he  is  all  in  all  as  to  his  church :  "  For  I,  saith 
the  Lord,  will  be  unto  her  a  wall  of  fire  round 
about,  and  will  be  the  glory  in  the  midst  of 
her." 

There  is  yet  another  temple ;  and  this  too 
is  filled  with  the  same  glory — "  Therefore  are 
they  before  the  throne  of  God,  and  serve  him 
day  and  night  in  his  temple  :  and  he  that  sit- 
teth  on  the  throne  shall  dwell  among  them. 
They  shall  hunger  no  more,  neither  thirst  any 
more;  neither  shall  the  sun  light  on  them, 
nor  any  heat.  For  the  Lamb,  which  is  in  the 
midst  of  the  throne,  shall  feed  them,  and  shall 
lead  them  unto  living  fountains  of  waters, 
and  God  shall  wipe  away  all  tears  from  then- 
eyes." 


SEPTEMBER  8. 

"  For  the  Lord  will  have  mercy  on  Jacob,  and  will 
yet  choose  Israel,  and  set  them  in  their  own 
land:  and  the  strangers  shall  be  joined  with 
them,  and  they  shall  cleave  to  the  house  of  Ja- 
cob."— Isaiah  xiv.  1. 

The  Jews  were  carried  away  captive  tc 
Babylon.  But  they  were  not  to  be  destroyed 
there,  or  to  remain.  "  After  seventy  years 
be  accomplished  at  Babylon  I  will  visit  you, 
and  perform  my  good  word  toward  you,  in 
causing  you  to  return  to  this  place.  For  I 
know  the  thoughts  that  I  think  toward  you. 
saith  the  Lord,  thoughts  of  peace,  and  not  of 
evil,  to  give  you  an  expected  end."  With  re- 
gard to  this  restoration,  two  things  are  men- 
tioned in  the  words  before  us. 


892 


SEPTEMBER  8. 


Tlie  one  is  the  source  of  it — mercy,  free 
and  undeserved  mercy :  '  I  will  have  mercy 
on  Jacob,  and  will  yet  choose  Israel,  and  set 
them  in  their  own  land."  And  this  is  the 
principle  which  always,  as  far  as  good  is  con- 
cerned, whether  in  possession  or  hope,  leads 
him  to  deal  with  us. 

The  other  is  the  consequence.  Many, 
leaving  their  own  country  and  their  idols, 
would  return  along  with  them  ;  others  would 
unite  with  them  after  their  return  :  "  And  the 
strangers  shall  be  joined  with  them,  and  they 
shall  cleave  to  the  house  of  Jacob."  And  here 
we  see  a  little  of  the  design  of  God  in  their 
captivity.  It  was  indeed  to  punish  them  for 
their  sin  ;  but  his  "punishments  are  correc- 
tions ;  and  he  does  not  afflict  willingly,  nor 
grieve  the  children  of  men.  He  would  hum- 
ble them,  and  prove  them,  and  reclaim  them ; 
and  not  only  do  them  good,  but  render  them 
useful  to  others.  And  who  can  tell  how  many 
have  had  reason  to  bless  God  for  the  dispen- 
sation !  For  when  they  were  conquered  and 
enslaved,  they  carried  the  elements  of  their 
religion  along  with  them,  diffusing  their  in- 
spired writings,  and  spreading  the  knowledge 
of  the  true  God.  Many  pious  characters  rose 
to  distinguished  eminence  and  influence  dur- 
ing their  stay  in  Babylon.  Several  very  glo- 
rious and  publicly  witnessed  miracles  were 
performed  on  their  behalf.  Thus  God  plead- 
ed the  cause  of  his  people,  and  showed  that 
though  he  chastised  them,  they  were  the  seed 
which  the  Lord  had  blessed.  And  their  de- 
liverance was  so  wonderful,  and  attended  with 
such  unparalleled  circumstances,  that  it  not 
only  at  first  seemed  to  themselves  more  like 
a  pleasing  dream  than  a  reality,  but  induced 
the  very  heathen  to  say  among  themselves, 
"  The  Lord  hath  done  great  things  for  them." 
Hence  many  became  proselytes,  and  professed 
the  God  of  Israel. 

Thus  the  Lord  can  change  the  darkest 
skies,  and  turn  the  shadow  of  death  into  the 
morning ;  yea,  and  by  our  sufferings  not  only 
bless  us,  but  make  lis  a  blessing.  The  little 
girl  that  waited  on  Naaman's  wife  had  been 
torn  from  her  parents,  and  carried  away  cap- 
tive, but  she  was  the  means  of  honouring  the 
God  of  Israel.  The  persecution  which  scat- 
tered the  brethren  from  Jerusalem  spread  the 
Gospel  in  all  the  directions  in  which  they  fled. 
The  blood  of  the  martyrs  was  the  seed  of  the 
churches.  The  dreary  imprisonment  of  Bun- 
yt?.n  for  twelve  years,  occasioned  his  writing 
the  Pilgrim's  Progress  and  the  Holy  War. 
The  works  of  many  other  authors,  whose 
praise  is  in  all  the  Churches,  were  the  pro- 
duce of  their  privations  and  hardships.  Who 
can  tell  in  how  many  ways  we  may  be  able 
to  say,  "  It  is  good  for  me  that  I  have  been 
afflicted  ?" 

But  we  here  see  that  religious  conviction 
produces  attachment  to  the  people  of  God. 
Man  is  bv  nature  a  social  beinir.     When  sin 


falls  in  with  this  disposition,  it  is  corrupted 
and  becomes  a  most  powerful  auxiliary  of  in- 
iquity ;  but  when  grace  meets  with   it,  the 
bias  is  sanctified,  and  operates  after  a  godls 
sort.  The  new  creature  feels  the  want  of  new 
associations ;  and  here,  as  in  every  thing  else, 
like  attracts  like.     Hence  Ruth,  though  a 
Moabitess,  said  to  her  Israelitish  mother-in- 
law  :  "Entreat  me  not  to  leave  thee,  or  to  re- 
turn from  following  after  thee :  for  whither 
thou  goest,  I  will  go ;  and  where  thou  lodgest 
I  will  lodge :  thy  people  shall  be  my  people, 
and  thy  God  my  God.  Where  thou  diest,  will 
I  die,  and  there  will  I  be  buried :  the  Lord  do 
so  to  me,  and  more  also,  if  aught  but  death 
part  thee  and  me."     And  as  soon  as  Saul  of 
Tarsus  came  to  Jerusalem,  he  "assayed  tc 
join  himself  to  the  disciples."     So  it  is  with 
all  true  converts;   they  easily  abandon  the 
sons  and  daughters  of  vanity  and  vice  tc 
"  take  hold  of  the  skirt  of  him  that  is  a  Jew 
saying,  I  will  go  with  you,  for  I  have  heard 
that  God  is  with  you."     They  can  now  say, 
"lama  companion  of  all  them  that  fear  thee." 
In  them  "  is  all  my  delight."     They  will  be 
joined  with  them,  and  cleave  to  them  in  their 
assemblies  as  fellow-worshippers ;    in   their 
communion  as  Church  members;  and  in  their 
practice  and  experience  as  joint  workmen  in 
God's  building,  labourers  in  his  husbandry, 
soldiers  in  his  army,  and  followers  in  his 
ways. 

Here  is  a  good  test  by  which  you  may  judge 
yourselves.  What  would  make  you  most  hap- 
py in  your  retirement  1  Would  it  be  this  con- 
fidence of  faith]  "Thou  hast  given  me  the 
heritage  of  them  that  fear  thy  name."  What 
is  your  principal  desire  when  you  consider 
your  own  condition  and  that  of  others  1  Is  it 
this?  "  Look  thou  upon  me,  and  be  merciful 
unto  me,  as  thou  usest  to  do  unto  them  thai 
love  thy  name  V* 

Happy  they  who  can  pray  "Deliver  me 
from  men  of  the  world,  who  have  their  por- 
tion in  this  life  !"  I  ask  not  to  be  numbered 
with  the  rich,  the  mighty,  and  the  noble. 
Tell  me,  O  thou  whom  my  soul  loveth,  where 
thou  feedest,  where  thou  makest  thy  flock  to 
rest  at  noon.  I  long  for  their  Shepherd,  their 
pasture,  their  repose — 

"  O  may  I  see  thy  tribes  rejoice, 
And  aid  their  triumphs  with  my  voice, 
This  is  my  glory.  Lord,  to  be 
Joined  to  thy  saints,  and  near  to  thee." 

And  if  the  subjects  of  divine  grace  may  bf 
the  mediums  of  it  too,  how  much  depends  on 
our  character  and  conduct !  He  that  winneth 
souls  is  wise.  Let  us  therefore  walk  in  wis- 
dom towards  them  that  are  without.  Let  \u> 
do  every  thing  in  our  power  to  remove  u'leir 
prejudices.  Let  every  thing  in  our  rengion 
be,  not  repulsive,  but  alluring ;  not  only  im- 
pressive, but  amiable.  Let  us  so  hold  forth 
the  word  of  life  as  to  be  perpetually  saying 
"  We  are  journeying  unto  the  place  of  which 


SEPTEMBER  9. 


293 


me  liord  said,  I  will  give  it  you :  come  thou 
with  us,  and  we  will  do  thee  good :  for  the 
Lord  hath  spoken  good  concerning  Israel." 
And  if  we  are  the  means  of  bringing  one  in- 
dividual from  the  world  into  the  Church  of 
the  living  God,  we  have  done  more  than  any 
conqueror  who  has  delivered  a  whole  nation 
from  civil  bondage.  "  There  is  joy  in  the 
presence  of  the  angels  of  God  over  one  sinner 
that  repenteth." 


SEPTEMBER  9 

To  the  law  and  to  the  testimony." 
Isaiah  viii.  20. 

The  "  law"  and  "  the  testimony"  are  a  fine 
representation  of  the  Scripture.  Both  these 
names  are  often  applied  to  it,  especially  in  the 
book  of  Psalms.  They  are  both  significant 
and  striking.  It  is  called  the  law,  to  remind 
us  of  its  authority,  equity,  promulgation,  and 
penalty.  It  is  called  the  testimony,  because 
it  contains  the  mind,  the  judgment,  the  depo- 
sition— the  witness  of  God  himself  concern- 
ing all  those  subjects,  which  it  is  of  import- 
ance for  us  to  be  acquainted  with,  especially 
concerning  the  way  of  salvation  by  our  Lord 
Jesus  Christ  The  whole  Gospel  is  therefore 
?alled  "  the  witness  which  God  hath  testified 
of  his  Son."  And  our  Saviour,  speaking  of 
the  writings  of  the  Old  Testament,  says, 
'They  are  they  that  testify  of  me." 

To  this  word  we  are  to  appeal.  We  are  to 
appeal  to  it  only — "To  the  law  and  to  the 
testimony,"  and  to  nothing  else.  This  in 
various  instances  is  eluded.  A  Jew  admits 
the  Scriptures  of  the  Old  Testament  to  be  of 
God ;  and  could  you  lead  him  to  these  only 
you  might  easily  convert  him  to  Christianity. 
But  in  his  case  they  are  surrounded  with 
Talmadical  and  Rabbinical  appendages,  the 
errors,  falsehoods,  follies  and  absurdities  of 
which  can  scarcely  be  conceived.  These  ren- 
der Moses  and  the  prophets  almost  inaccessi- 
ble, or  pervert  their  meaning ;  and  little  can 
be  done  unless  you  separate  the  vile  from  the 
precious,  and  lead  them  at  once  to  the  law 
and  the  testimony.  A  Papist  admits  the 
Scriptures  of  both  the  Old  and  New  Testa- 
ment to  be  divine :  and  could  vou  contend 
with  him  upon  this  ground  only,  a  victory 
would  be  easily  obtained.  But  he  admits 
a^ong  with  these  the  Apocrypha,  tradition,  the 
decrees  of  councils ;  and  the  word  of  truth  ^s 
approached,  if  not  through  these,  yet  in  full 
company  with  them,  and  can  only  speak  as 
they  approve.  And  there  are  Protestants 
who  invite  you  into  the  temple  of  Revelation, 
but  you  must  enter  leaning  on  Calvin,  or  Ar- 
minius,  or  some  other  interpreter,  who  is  to 
tell  you  how  the  responses  of  the  sacred  ora- 
cles are  to  be  taken ;  for  yon  cannot  be  trust- 
ed alone.  Hence  articles,  and  creeds,  and 
svstems,  are  drawn  up  by  fallible  men,  who 


have  no  Dther  sources  of  information  than 
ourselves,  and  these  are  to  be  taken  as  includ- 
ing all  the  faith  once  delivered  to  the  saints. 
But  however  large  the  vessel  they  may  con- 
struct, it  will  not  contain  the  ocean.  Chris- 
tianity is  "  all  the  fullness  of  God."  If  these 
formularies  are  designed  and  used  as  human 
and  limited  aids  to  help  in  arranging,  remem- 
bering, or  understanding  the  divine  record, 
they  may  be  not  only  unexceptionable,  but 
useful.  But  how  apt  are  they  to  grow  in 
their  claims,  so  that  in  time  they  are  virtually 
regarded  by  many  as  of  paramount  importance 
with  the  Scripture  itself.  But  to  the  law  and 
to  the  testimony.  If  they  speak  not  accord- 
ing to  this  word,  it  is  because  there  is  no  light 
in  them ;  and  they  are  to  have  no  dominion 
over  your  faith.  Stop  nowhere  on  this  side 
the  .great  Teacher  sent  from  God.  If  Moses 
and  Elias  were  to  appear  with  him  in  glory, 
the  voice  would  cry,  "  Hear  ye  Him."  If  I 
called  myself  after  any  human  leader,  it  should 
be  an  inspired  one.  I  would  call  myself  a 
Johnite  after  John,  or  a  Paulite  after  Paul. 
But  was  Paul  crucified  for  me  1  or  was  T  bap- 
tized in  the  name  of  Paul  ?  Let  it  be  enough 
for  me  to  be  called  a  Christian  after  Christ 
Every  thing  more  is  forbidden  by  himself: 
"  Call  no  man  master  upon  earth,  .for  one  is 
your  master,  even  Christ,  and  all  ye  are 
brethren." 

As  we  should  appeal  to  it  only,  so  we 
should  appeal  to  it  wholly — To  the  law  and 
to  the  testimony,  with  every  thing  religious. 
We  say  religious,  for  this  is  the  subject  in 
question.  Other  things  may  bo  carried  to 
other  tribunals.  In  matters  of  learning,  sci- 
ence, and  commerce,  reason  may  fill  the 
judgment-seat  But  here,  in  all  cases,  the 
authority  of  Scripture  must  decide.  Four 
things  in  particular  we  must  always  take  to 
this  standard. 

First,  take  your  state  to  the  law  and  to  the 
testimony.  Some  never  examine  themselves. 
Others  are  satisfied  to  live  year  after  year 
trembling  between  hope  and  fear.  Others 
draw  a  conclusion  in  their  favour,  but  it  is  a 
groundless  one,  and  will  terminate  in  the  bit- 
terest disappointment  and  anguish.  It  is  a 
very  serious  thing  to  determine  your  condi- 
tion before  God.  And  yet  how  desirable  is  it ! 
Even  if  you  find  yourself  condemned  already; 
it  is  well  to  learn  it  while  deliverance  is  yet 
possible:  and  if  you  are  justified  by  the  Sa- 
viour's blood,  how  much  will  the  knowledge 
of  it  conduce  to  the  glory  of  God  and  your 
own  comfort  ?  But  by  what  can  you  safely 
determine  your  state?  The  word  is  to  judge 
you  in  the  last  day.  Judge  yourselves  by  it 
now. 

Spcondly,  take  your  principles  to  the  law 
asA  to  thetestimony.  I  need  not  inform  you 
of  what  importance  just  sentiments  in  reli- 
gion are  :  you  are  therefore  commanded  to 


294 


SEPTEMBER  10. 


Duy  the  (ruth  and  sell  it  not.  But  great  dif- 
ferences with  regard  to  what  truth  is  prevail 
among  those  who  call  themselves  Christians, 
and  they  cannot  all  be  right.  There  are  di- 
verse and  strange  doctrines ;  but  it  is  a  good 
thing  for  the  heart  to  be  established  with 
grace,  by  which  the  Apostle  means  the  doc- 
trines of  grace.  And  here  all  our  satisfaction 
must  be  derived  from  the  conformity  of  our 
creed  with  the  written  word.  Bring  there- 
fore your  views  of  sin,  of  the  fall,  of  the  per- 
son and  work  of  the  Lord  Jesus,  the  founda- 
tion of  our  acceptance  with  God,  and  the  or- 
der and  stability  of  the  everlasting  covenant ; 
bring  them  all,  and  weigh  them  in  the  bal- 
ance of  the  sanctuary.  Like  the  Bereans, 
search  the  Scripture  daily  to  see  whether 
these  things  are  so.  Prove  all  things,  and 
hold  fast  that  which  is  good. 

Thirdly,  take  your  experience  to  the  law 
and  to  the  testimony.  Some  ridicule  all  the 
various  feelings  in  religion.  But  the  subjects 
of  Divine  grace  are  well  acquainted  with 
them.  And  Christianity  must  be  an  experi- 
mental thing,  for  it  must  enter  the  mind,  and 
affect  the  conscience  and  the  heart,  before  it 
pervade  the  conversation  and  life.  There  is 
however  much  that  is  fanciful,  and  enthusias- 
tical,  aud  wild  ;  and  therefore  it  is  necessary 
to  bring  all'  the  influences  and  operations  of 
this  kind,  and  compare  them  with  the  work 
cf  the  Spirit,  and  the  effects  of  Divine  truth 
in  the  soul,  as  described  by  the  sacred  writers. 

Fourthly,  take  your  practice  to  the  law 
and  to  the  testimony.  Your  religion  is  no- 
thing without  this.  See  whether  your  con- 
duct— with  regard  to  God — with  regard  to 
your  fellow-creatures — and  with  regard  to 
yourselves,  be  such  as  this  word  describes  and 
enjoins.  If  you  thus  fairly  appeal  to  the 
Scripture,  it  will  doubtless  censure  and  con- 
demn you  in  many  things;  but  do  not  con- 
sider it  your  enemy  because  it  tells  you  the 
truth.  Faithful  are  the  wounds  of  a  friend. 
The  discoveries  you  will  make  may  be,  and 
often  will  be  humbling;  but  the  sacrifices  of 
God  are  a  broken  heart  You  will  be  gain- 
ers by  a  process,  though  painful,  that  checks 
self-righteousness,  that  induces  you  to  rejoice 
in  Christ  Jesus,  having  no  confidence  in  the 
flesh,  and  urges  you  to  pray  for  more  of  that 
grace  which  is  alone  sufficient  for  you.  In- 
deed the  very  willingness  to  come  to  this 
standard  is  a  token  for  good.  "  Every  one 
that  doeth  evil  hateth  the  light,  neither  cometh 
to  the  light,  lest  his  deeds  should  be  reproved. 
But  he  that  doeth  truth  cameth  to  the  light, 
tint  his  deeds  may  be  made  manifest,  that 
they  are  wrought  in  God."  Blessed  is 
the  man  that  can  kneel  and  pray,  "  Search 
me,  O  God,  and  know  my  heart :  try  me,  and 
know  my  thoughts :  and  see  if  there  be  any- 
wicked  way  in  me,  and  lead  me  in  the  way 
everlasting.'' 


SEPTEMBER  10. 

"  Sit  thou  at  my  right  hand." — Psalm  ex.  1 

It  will  be  remembered  how  our  Saviour 
perplexed  the  Pharisees,  by  showing  thai 
these  words  were  addressed  by  the  Father  tc 
the  Messiah,  vvhom  David  calls  his  "  Lord," 
though  he  was  his  "  son."  But  let  us  notice 
the  expression  itself,  and  the  more  so  because 
the  expression  occurs  so  frequently  in  the 
Scriptures.  It  may  be  considered  as  import- 
ing repose  and  refreshment  after  all  his  exer- 
tion and  toil.  For  he  did  labour,  as  he  said, 
"  I  must  work  the  works  of  him  that  sent  me, 
while  it  is  day:  the  night  cometh,  wherein 
no  man  can  work."  At  the  close  of  life  there- 
fore he  could  acknowledge,  "I  have  glorified 
thee  on  the  earth :  I  have  finished  the  work 
which  thou  gavest  me  to  do."  And  though 
from  the  state  of  his  mind  and  heart,  to  do 
the  will  of  him  that  sent  him  and  to  finish  his 
work,  was  his  meat  and  drink,  yet  he  was  no 
stranger  to  weariness  and  suffering.  But  he 
hath  entered  into  his  rest,  having  ceased  from 
his  own  works  as  God  "did  from  his.  He 
bleeds,  he  "  dieth  no  more."  "  For  the  joy 
that  was  set  before  him  he  endured  the  cross, 
despising  the  shame,  and  is  set  down  at  the 
right  hand  of  the  throne  of  God." 

Sitting  at  the  right  hand  denotes  pre-emi- 
nence. At  the  last  day  the  saints  are  repre- 
sented as  at  the  right  hand  of  the  Judge.  Jo- 
seph wished  the  right  hand  of  his  father  to 
be  imposed  upon  the  head  of  Manasseh  his 
first-born.  At  Solomon's  right  hand  sat  the 
queen,  in  gold  of  Ophir.  The  greatest  hon- 
our a  king  can  show  to  any  person  is  to  seat 
him  at  his  right  hand.  Hence  all  the  glories 
of  empire  therefore  were  to  descend  from  this 
station,  as  we  see  in  the  Psalm  before  us. 
From  thence  his  enemies  were  to  be  made  his 
footstool ;  from  thence  he  should  send  forth 
the  rod  of  his  strength  out  of  Zion,  and  rule 
in  the  midst  of  his  foes ;  from  thence,  in  the 
day  of  his  power,  he  should  obtain  a  willing 
people,  numerous  as  the  dew  of  the  morning ; 
and  from  thence  he  should  strike  through 
kings  in  the  day  of  his  wrath,  drmk  of  the 
brook  in  the  way,  and  lift  up  his  head  as  more 
than  a  conqueror.  Hence  the  Apostle  con- 
siders it  the  extreme  of  dignity :  "  To  which 
of  the  angels  said  he  at  any  time,  Sit  on  my 
right  hand,  until  I  make  thine  enemies  thy 
footstool .'"  And  again  ;  "  He  set  him  at  his 
own  right  hand  in  the  heavenly  places,  far 
above  all  principality,  and  power,  and  might, 
and  dominion,  and  every  name  that  is  named, 
not  only  in  this  world,  but  also  in  that  which 
is  to  come  :  and  hath  put  all  things  under  his 
feet." 

Much  of  this  is  at  present  unrealised.  But 
we  see  Jesus,  for  the  suffering  of  death, 
crowned  with  glory  and  honour.  And  the 
view  should  gratify  out  affection      Love  do- 


SEPTEMBER  11. 


2ife 


lghts  in  the  glory  of  its  object  If  therefore 
we  love  him  in  sincerity,  after  sympathizing 
with  him  in  the  garden,  and  smiting  on  our 
oreast  at  the  cross,  what  a  satisfaction  shall 
we  feel  to  view  him  possessed  of  power  over 
all  flesn,  all  power  in  heaven  and  in  earth, 
and  exalted  far  above  all  heavens,  that  he 
might  fill  all  things !  John  could  not  go  on 
with  his  description  of  him  without  pausing 
to  express  the  adoration  of  his  heart ;  "  To 
him  be  glory  and  dominion  for  ever  and  ever. 
Amen." 

Let  the  view  also  encourage  our  hope. 
We  are  deeply  interested  in  his  elevation.  It 
was  expedient  for  us  that  he  went  away.  In 
his  ascension  he  received  gifts  for  men.  As 
glorified  he  gives  the  Holy  Ghost.  As  exalt- 
ed he  is  a  Prince  and  a  Saviour  to  rule  and  re- 
lieve his  people,  and  to  make  all  things  work 
together  for  their  good.  "  Who  is  he  that  con- 
demned? It  is  Christ  that  died,  yea  rather, 
that  is  risen  again,  who  is  even  at  the  right 
hand  of  God,  who  also  maketh  intercession 
for  us."  He  is  our  head  and  representative, 
and  by  reason  of  our  union  with  him  we  are 
"  quickened  together  with  Christ,  and  raised 
up  together,  and  made  to  sit  together  in  hea- 
venly places  in  Christ." 

And  let  it  wean  us  from  the  earth.  Where 
the  treasure  is,  there  will  the  heart  be  also. 
But  he  is  your  treasure,  and  he  is  in  heaven. 
W7hy  seek  ye  the  living  among  the  dead  ? 
He  is  not  here.  He  is  risen.  Follow  him  ; 
and  "  seek  those  things  that  are  above,  where 
Christ  sitteth  at  the  right  hand  of  God." 
WThat  an  inducement  was  it  to  Jacob,  at  a  pe- 
riod when  nature  dislikes  a  change,  to  leave 
his  own  country,  and  go  down  into  Egypt, 
when  he  heard  the  message,  "  Thus  saith  thy 
son  Joseph,  God  hath  made  me  ruler  through- 
out all  the  land  of  Egypt :  come  down  unto 
me,  tarry  not .  and  thou  shalt  dwell  in  the 
land  of  Goshen,  and  thou  shalt  be  near  unto 
me — and  there  will  I  nourish  thee."  At  once 
his  aversion  and  fears  gave  way.  "  And  Is- 
rael said,  It  is  enough  ;  Joseph  my  son  is  yet 
alive :  I  will  go  and  see  him  before  I  die." 
And  what  says  Jesus  to  his  people  ?  Come 
up  hither.  I  am  Lord  of  all  the  region  into 
which  ye  shall  enter — Come,  and  be  near  me 
— Come,  and  be  for  ever  with  the  Lord. 

And  let  it  embolden  us,  while  here,  to  ac- 
knowledge and  honour  him.  Were  we  to  be 
ashamed  of  him,  or  to  deny  him,  we  should 
be  far  guiltier  than  Peter.  For  we  run  no 
such  risk  in  confessing  him  as  he  did — He 
trembled  for  his  life.  And  when  he  disowned 
him,  his  Lord  was  a  prisoner  at  the  bar,  and 
going  to  be  crucified,  under  a  charge  of  blas- 
phemy and  sedition — But  we  deny  him  on 
the  t.irone,  angels,  principalities,  and  powers 
being  subject  unto  him,  and  every  name  that 
is  named,  not  only  in  this  world,  but  in  the 
world  to  come.     "Seeing  then  that  we  hava 


a  great  high  priest,  that  is  passed  into  the 
heavens,  Jesus  the  Son  of  God,  let  us  hold 
fast  our  profession." 


SEPTEMBER  11. 

"  Fear  thou  not ;  for  I  am  with  thee. 
Isaiah  xli.  10. 

There  are  more  than  sixty  admonitions 
against  fear  addressed  in  the  Scripture  to  the 
Lord's  people.  And  what  do  all  these  imply, 
but  their  proneness  to  apprehension,  and  the 
groundlessness  of  their  alarms  1  Hence  the 
injunction  is  never  unaccompanied  with  an 
argument  to  enforce  it  For  whatever  the 
men  of  the  world  may  think,  religion  is  wis- 
dom, and  its  children  are  able  to  give  a  rea- 
son of  the  hope  that  is  in  them.  Hence  know- 
ledge always  befriends  a  Christian.  It  is  in- 
jurious to  the  comfort  of  many,  because  their 
comfort  is  founded  in  delusion :  they  think 
themselves  safe  while  their  house  is  built 
upon  the  sand  ;  and  therefore  a  discovery  of 
the  truth  must  tend  to  distress  them :  but 
though  the  Christian  may  fear,  every  thing  is 
safe  and  right  with  him  ;  and  therefore  the 
more  he  truly  examines  his  condition,  the 
more  he  must  be  satisfied  with  it :  his  doubts 
are  mistakes,  his  apprehensions  are  misappre- 
hensions— He  only  needs  to  be  informed  of 
things  as  they  really  are,  and  he  is  free  in- 
deed. Hence  nothing  can  be  of  more  im- 
portance to  the  subjects  of  divine  grace  than 
just  and  clear  views  of  their  state  and  privi- 
leges ;  for  though  their  safety  does  not  de- 
pend upon  the  degree  of  their  knowledge, 
their  consolation  is  much  affected  by  it — 
They  that  know  his  name  will  put  their  trust 
in  him. 

The  presence  of  God  is  the  most  effectual 
resource  against  the  fears  of  his  people : 
"  Fear  thou  not ;  for  I  am  with  thee."  This 
does  not  intend  the  essential  presence  of  God 
by  which  he  is  everywhere.  When  his  pres- 
ence is  spoken  of  in  a  way  of  promise,  it  re- 
fers not  to  a  perfection  of  his  nature  (though 
this  is  always  implied),  but  to  his  peculiar 
nearness  and  influence  as  their  Saviour  and 
their  friend.  He  is  in  one  place  as  lie  is  not 
in  another.  He  is  in  heaven  as  he  is  not  on 
earth ;  and  he  is  with  his  Church  as  he  is  not 
with  the  world — "The  Lord  is  nigh  unto 
them  that  are  of  a  broken  heart,  and  saveth 
such  as  be  of  a  contrite  spirit" 

What  the  Lord  says  to  all  his  people  lie 
says  to  each  of  them  individually,  "  Fear  thou 
not;  for  I  am  with  thee."  And  what  fear 
will  not  this  assurance  prevent  or  remove  ? 

Do  your  temporal  exigences  excite  your 
fear  1  Fear  thou  not,  for  he  is  with  thee  to 
provide  for  thee.  He  sustained  the  Jews  with 
manna  from  the  clouds,  fed  Elijah  by  ravens, 
and  multiplied  the  widow's  oil  and  meal.  You 
are  not  to  look  for  miracles ;  but  you  may 


29ti 


SEPTEMBER  12. 


>ook  for  the  Lord,  who  performed  these  won-  |  Jacob  shall  thresh  mountains.     If  Gxi  be  for 
ders  of  old.    Ht  is  with  you ;  and  his  hand  is  |  us,  who  can  be  against  us  ? 
not  shortened  that  he  cannot  save,  nor  his  ear 
heavy  that  he  cannot  hear — 

"  And  sooner  all  nature  shall  change, 
Than  one  of  his  promises  fail" — 

And  what  has  he  promised  ?  Thy  bread  shall 
be  given  thee,  and  thy  water  shall  be  sure. 
O  fear  the  Lord,  all  ye  his  saints,  for  there  is 
no  want  to  them  that  fear  him.  The  young 
lions  do  lack  and  suffer  hunger,  but  they 
that  seek  the  Lord  shall  not  want  any  good 
thing.  "  Behold  the  fowls  of  the  air :  for 
they  sow  not,  neither  do  they  reap,  nor 
gather  into  barns  ;  yet  your  heavenly  Father 
feedeth  them.  Are  ye  not  much  better  than 
they?" 

Do  your  perplexities  excite  your  fears! 
Fear  thou  not,  for  he  is  with  thee  to  guide 
thee.  The  Jews  had  before  them  a  wayless 
desert ;  but  to  relieve  them  from  their  anxie- 
ties, the  Lord  furnished  them  with  a  pillar 
of  cloud  by  day  and  of  fire  by  night.  As  this 
paused  they  rested,  and  as  this  moved  they 
followed  straight  on,  or  turned  to  the  right 
hand,  or  to  the  left,  according  to  the  direction 
of  their  leader,  till  it  brought  them  to  a  city 
of  habitation.  You  have  the  same  advantage. 
You  have  the  world  before  you,  through 
which  you  must  pass  to  reach  a  better,  even 
a  heavenly  country.  How  much  depends 
upon  your  course,  yea,  and  upon  every  move- 
ment !  And  the  way  of  man  is  not  in  himself, 
it  is  not  in  man  that  walketh  to  direct  his 
steps.  Neither  is  it  necessary,  if  he  knoweth 
the  way  that  you  take,  and  will  direct  you 
with  his  eye.  And  he  is  with  you  for  this 
very  purpose:  "I  will  bring  the  blind  by  a 
way  that  they  knew  not ;  I  will  lead  them  in 
paths  that  they  have  not  known :  I  will  make 
darkness  light  before  them,  and  crooked  things 
straight.  These  things  will  I  do  unto  them, 
and  not  forsake  them." 

Do  your  duties  excite  your  fears?  Fear 
thou  not,  for  he  is  with  thee  to  aid  thee.  You 
are  indeed  called  to  deny  all  ungodliness  and 
worldly  lusts ;  to  forgive  injuries ;  to  walk  by 
faith;  to  have  your  conversation  in  heaven. 
You  will  not  quarrel  with  these  demands; 
you  will  acknowledge  them  to  be  just  and 
good :  but  you  will  lament  your  want  of  con- 
formity to  them :  and  sometimes  they  may 
discourage  you — They  must  indeed  always 
dismay  you,  if  you  view  them  only  in  connex- 
ion with  yriur  own  strength.  Bu.  your  suf- 
ficiency is  of  God.  His  almighty  Spirit  shall 
nelp  your  infirmities.  He  giveth  power  to 
the  faint,  and  to  them  that  hath  no  might  he 
increaseth  strength.  His  strength  is  made 
perfect  in  weakness. 

Do  your  dangers  excite  your  fears?  Fear 
Jiou  not,  for  he  is  with  thee  to  keep  thee.  It 
cannot,  be  denied  that  you  are  surrounded 
with  enemies,  compared  with  which  you  are 
nothing  in  yourselves.     But  though  a  worm, 


"  A  thousand  savage  beasts  of  prey 
Around  the  forest  roam 
But  Judah's  lion  guards  the  way, 
And  guides  the  traveller  home." 

Do  trials  excite  your  fears  ?  Fear  thou  not, 
for  he  is  with  thee  to  comfort  thee.  "  I,  even 
I,  am  he  that  comforteth  you."  "As  one 
whom  his  mother  comforteth,  so  will  I  com- 
fort you,  and  ye  shall  be  comforted  in  Jerusa- 
lem." And  his  consolation  is  not  only  tender 
but  strong  consolation,  sufficient  to  bear  up 
the  mind  under  any  burden,  and  to  cheer  the 
heart  in  every  distress.  "  Yea,"  says  one  who 
had  often  been  revived  in  the  midst  of  trouble, 
"  yea,  though  I  walk  through  the  valley  of 
the  shadow  of  death,  I  will  fear  no  evil,  for 
thou  art  with  me,  thy  rod  and  thy  staff'  they 
comfort  me."  Death  is  a  trying  hour ;  but  it 
should  not  appal  you.  You  are  not  to  judge 
by  your  present  feelings  what  your  experience 
will  be  when  the  season  arrives.  He  is  pe- 
culiarly with  his  people  in  their  afflictions, 
and  his  grace  is  proportioned  to  the  time  of 
need— He  will  not,  he  cannot  fail  you  in  your 
last  extremity :  and  you  may  say,  with  Dr. 
Grovenor,  "I  can  smile  on  death,  if  God 
smiles  upon  me." 

Well,  here  is  enough  in  every  penoa,  in 
every  condition,  in  every  circumstance,  to 
embolden  and  animate  us — if  we  can  but  lay 
hold  of  it.  But  what  is  all  this  without  faith? 
Lord,  I  believe,  help  thou  mine  unbelief 


SEPTEMBER  12. 

"  O  thou  preserver  of  men." — Job  vii.  5JU. 

The  word  may  be  rendered,  and  in  some 
versions  has  been  rendered,  "  O  thou  observer 
of  men."  And  it  is  a  true  and  an  awful  re- 
flection, that  "  his  eyes  are  upon  the  ways  of 
men,  and  he  seeth  all  their  doings:  there 
is  no  darkness  nor  shadow  of  death  where  the 
workers  of  iniquity  may  hide  themselves." 
He  is  an  unerring  observer;  an  observer 
whose  glance  nothing  can  escape ;  an  observer 
who  records  all  he  witnesses,  and  records  it 
with  a  view  to  exposure  and  trial :  for  "  God 
shall  bring  every  work  into  judgment,  with 
every  secret  thing,  whether  it  be  good  or 
whether  it  be  evil." — It  has  been  contended 
too,  that  the  connexion  in  which  the  term  is 
found  requires  this  translation:  "I  have 
sinned,  what  shall  I  do  unto  thee,  O  thou  ob- 
server of  men  ?"  But  in  this,  as  in  almost 
every  other  instance,  we  deem  the  present 
rendering  preferable,  and  preferable  even  on 
account  of  the  connexion.  Here  is  a  peniten- 
tial confession ;  but  in  all  repentance,  at  least 
in  all  repentance  that  is  unto  life,  a  view  of 
the  g-wdness  of  God  is  necessary,  both  to  ex- 
cite hope,  and  to  produce  godly  sorrow :  and 
it  is  here  seen  and  acknowledged  :  for  "  it  is 
of  the  Lord's  mercies  that  we  are  not  con- 


SEPTEMBER  13. 


297 


suuied.  because  his  compassions  fail  not ;  they 
are  new  every  morning" — 

We  need  not  endeavour  to  prove  that  man 
needs  preservation.  As  he  did  not  make  him- 
self, so  he  has  no  sufficiency  of  his  own  to 
sustain  himself.  If  left  to  himself  for  a  mo- 
ment, he  would  relapse  into  nothing.  He  lives, 
arid  moves,  and  has  his  being  in  God.  He  is 
constantly  surrounded  with  dangers,  yet  he  is 
tiot  sensible  of  even  one  in  a  thousand  of  them, 
and  he  is  unable  to  ward  off  those  he  appre- 
hends. And  who  among  his  fellow-creatures 
is  interested  enough,  wise  enough,  powerful 
enough,  always  near  enough,  patient  enough, 
to  watch  over  and  secure  him  ?  But  God  is 
infinitely  qualified  for  the  office,  and  he  gra- 
ciously condescends  to  assume  the  character 
of  "the  preserver  of  men" — Let  us  bring 
this  home  to  ourselves. 

Why  died  we  not  from  the  womb  ?  Why 
dropped  we  not  when  babes,  from  the  hands 
of  a  heedless  or  unfortunate  nurse,  and,  like 
Mephibosheth,  become  a  cripple  for  life  1 
Why  fell  we  not  a  prey  to  the  perils  of  infan- 
cy, childhood,  and  youth  1  How  many  victims 
of  accident,  of  disease,  and  of  mortality  have 
we  known  ]  But  we  are  the  living,  to  praise 
him  as  it  is  this  day.  And  wherefore  ?  Ebe- 
nezer  !    "  Hitherto  hath  the  Lord  helped  us." 

And  if  the  Preserver  demands  gratitude 
for  the  past,  he  authorizes  our  confidence  and 
comfort  with  regard  to  the  future.  Let  us 
think  of  him,  under  this  endearing  relation, 
and  in  all  the  uncertainties  before  us,  be  en- 
couraged— encouraged  when  we  lie  down, 
and  have  to  pass  through  the  darkness  and 
dangers  of  the  night  season — encouraged 
when  we  rise  in  the  morning,  and  have  to  go 
through  the  businesses  and  perils  of  the  day 
— encouraged  when  we  travel  at  the  call  of 
duty,  or  for  the  purpose  of  friendship  or  health : 
,et  us  say,  as  we  advance,  "O  Lord,  thou 
preservest  man  and  beast ;"  and  as  we  return 
let  us  remember  the  promise,  "  Thou  shalt 
know  also  that  thy  tabernacle  is  in  peace,  and 
thou  shalt  visit  thy  habitation  and  not  sin" — 
Yea,  in  all  the  parts  and  passages  of  that  life, 
in  the  midst  of  which  we  are  in  death,  and 
Know  not  what  a  day  or  an  hour  will  bring 
forth,  let  us  strengthen  and  cheer  ourselves 
with  the  persuasion  that  nothing  can  befall  us 
by  chance,  that  all  our  times  are  in  his  hand, 
and  that  we  are  immortal  till  our  work  is 
done.  A  sparrow  falleth  not  to  the  ground 
without  our  heavenly  Father;  and  the  very 
hairs  of  our  head  are  all  numbered. 

But  thp  subject  has  a  peculiar  bearing  upon 
Christians.  For  while  he  is  the  Saviour  of  all 
men  he  is  especially  so  of  them  that  believe. 
A  man  takes  more  care  of  his  jewels,  than 
ol  his  common  property;  and  is  more  con- 
cerned for  the  safety  of  his  wife  and  children, 
than  of  his  cattle.  God's  people  are  to  him 
more  than  these  images  imply.  Accordingly, 
we  are  assured  that  he  takes  pleasure  in  them 


that  fear  him,  in  them  that  hope  in  his  mercy 
He  keeps  them  as  the  apple  of  his  eye.  Lest 
any  hurt  them,  says  he,  I  will  keep  them 
night  and  day.  rl  his  is  the  promise  made  to 
every  Israelite  indeed ;  "  Behold,  he  tha 
keepeth  Israel  shall  neither  slumber  nor  sleep 
The  Lord  is  thy  keeper:  the  Lord  is  thy 
shade  upon  thy  right  hand.  The  sun  shall 
not  smite  thee  by  day,  nor  the  moon  by  night. 
The  Lord  shall  preserve  thee  from  all  evil : 
he  shall  preserve  thy  soul."  And  the  soul  is 
the  main  thing.  JNow  this  is  absolutely  se- 
cured. Other  things  are  only  secured  con- 
ditionally. The  Christian  may  sutler  from 
the  strife  of  tongues,  he  may  lose  his  sub- 
stance, his  health,  and  even  his  lite — but  fie 
can  never  lose  his  soul.  With  regard  to  his 
eternal  all,  he  can  say,  "  I  know  whom  I  have 
believed,  and  am  persuaded  that  he  is  able  to 
keep  that  which  I  have  committed  to  him 
against  that  day."  Thus  he  is  not  afraid  of 
evil  tid  frigs,  for  his  heart  is  fixed,  trusting  in 
the  Lord.  My  enemies  are  numberless  and 
formidable,  and  I  amas  weak  as  I  am  exposed , 
but  "  the  Lord  is  my  rock,  and  my  fortress, 
and  my  deliverer ;  my  God,  my  strength,  in 
whom  I  will  trust ;  my  buckler,  and  the  horn 
of  my  salvation,  and  my  high  tower.  I  will 
call  upon  the  Lord,  who  is  worthy  to  be 
praised :  so  shall  I  be  saved  from  mine  ene- 
mies." Thus  it  is  said,  "They  shall  dwell 
safely  in  the  wilderness,  and  sleep  in  the 
woods."  How  lonely,  dreary,  terrifying  the 
situation !  But  amidst  the  howlings  of  the 
wilderness,  and  the  horrors  of  the  woods,  they 
shall  dwell  safely  there  and  sleep  soundly 
there.  So  David,  when  Absalom  had  driven 
him  from  his  palace,  and  he  had  few  troops 
to  support  him  in  the  field,  garrisoned  him- 
self in  God :  "  I  will  both  lay  me  down  in 
peace,  and  sleep :  for  thou,  Lord,  only  makest 
me  dwell  in  safety." 


SEPTEMBER  13. 

"  For  we  must  needs  die,  and  are  as  water  spilt 
on  the  ground,  which  cannot  he  gathered  up 
again;  neither  doth  God  respect  any  person, 
yet  doth  he  devise  means,  tltat  his  banished  be 
not  expelled  from  him." — 2  Sam.  xiv.  14. 

Joab  was  resolved  to  reconcile  David  to 
Absalom.  For  which  purpose  he  "sent  to 
Tekoah,  and  fetched  thence  a  wise  woman, 
and  said  nnto  her,  I  pray  thee,  feign  thyself 
to  be  a  mourner,  and  put  on  now  mourning 
apparel,  and  anoint  not  thyself  with  oil,  bul 
be  as  a  woman  that  had  a  long  time  mourned 
for  the  dead."  Though  she  is  called  "  wiae,'' 
she  seems  very  little  deserving  of  the  appel- 
lation, unless  she  displayed  more  wisdom  on 
former  occasions,  than  she  does  in  the  present 
instance.  For  there  is  scarcely  one  article  in 
the  whole  of  her  long  wordy  address  that  per- 
tinently  and  justly  bears  upon  the  subject 


298 


SEPTEMBER  14. 


Joab  indeed  furnished  her  with  the  leading 
part  of  her  story — for  it  does  not  deserve  the 
name  of  reasoning.  But  he  had  an  unjustifia- 
ble measure  to  accomplish,  and  therefore  he 
did  as  well  as  he  could,  to  make  the  worse 
appear  the  better  cause.  He  was  also  aware 
"  that  the  king's  heart  was  toward  Absalom." 
He  knew  what  tune  pleased  David,  and 
therefore  he  depended  not  on  the  goodness  of 
the  music,  but  the  nature  of  the  effect.  And 
accordingly,  weak  and  irrelevant  as  the  state- 
ment was,  it  succeeded !     For,  as 

"  He  that'3  convinced  against  his  will. 
Is  of  the  same  opinion  still;" 

So  when  a  man  is  inclined  to  a  particular 
course,  a  little  child  may  lead  him. 

We  may  here  remark,  and  it  is  of  impor- 
tance in  reading  the  Scriptures  to  observe  it, 
that  the  Holy  Ghost  does  not  sanction  as 
righteous,  or  as  true,  every  thing  recorded  in 
them.  The  sacred  writers  relate  facts  as  they 
occurred,  leaving  us  to  employ  our  reason  in 
distinguishing  things  that  differ.  We  are  not 
to  believe  all  the  arguings  of  Job's  friends, 
because  they  are  found  in  the  book  of  Job:  it 
is  obvious  that  they  sometimes  laid  down 
wrong  principles,  and  at  other  times  drew  un- 
fair inferences  from  right  ones.  And  in  the 
Ecclesiastes,  Solomon  more  than  once  utters 
sentiments  not  as  matters  of  his  own  credence, 
but  as  the  language  of  worldlings,  or  liber- 
tines, whose  objections  he  would  answer. 

Let  us  apply  this  to  the  case  before  us. 
The  woman  having  by  a  kind  of  parable  drawn 
from  David  a  sentence  of  censure  and  con- 
demnation, which,  as  she  supposed,  affected 
himself,  she  makes  an  application  of  it — "  Let 
thine  handmaid,  I  pray  thee,  speak  one  word 
unto  my  lord  the  king.  And  he  said,  Say  on. 
And  the  woman  said,  Wherefore  then  hast 
thou  thought  such  a  thing  against  the  people 
of  God  ]  for  the  king  doth  speak  this  thing  as 
one  which  is  faulty,  in  that  the  king  doth  not 
fetch  home  again  his  banished."  And  then, 
to  enforce  her  suit,  she  adds,  "  The  word  of 
my  lord  the  king  shall  now  be  comfortable : 
for  as  an  angel  of  God,  so  is  my  lord  the  king 
to  discern  good  and  bad :  therefore  the  Lord 
thy  God  will  be  with  thee."  She  adduces 
two  arguments.  The  first  drawn  from  man's 
mortality  :  "  For  we  must  needs  die,  and  are 
as  water  spilt  on  the  ground,  which  cannot 
be  gathered  up  again :  neither  doth  God  re- 
spect any  person" — As  much  as  to  say,  Am- 
non  would  have  died,  if  he  had  not  been  slain 
by  his  brother.  Absalom  will  die,  and  severity 
may  hasten  the  event.  Thou,  David,  though 
a  king,  art  dying,  and  wilt  become  as  one  of 
the  people — This  was  a  poor  reason  for  dis- 
pensing with  civil  justice,  against  a  murderer 
and  a  fratricide.  Yet  the  argument  is  true  in 
itself;  and  there  are  cases  on  which  it  will 
be  found  to  bear — cases  of  private  and  per- 
Bonal  injury,  and  where  we  are  required  not 
to  avensre  ourselves.     Has  a  fellow-creature 


offended  you  1  The  offender  will  soon  oe  m» 
capable  of  receiving  forgiveness,  and  you  will 
soon  be  beyond  the  power  of  exercising  it 
Whatsoever  therefore  thine  hand  findeth  to 
do,  do  it  with  thy  might ;  for  there  is  no 
work,  nor  device,  knowledge,  repentance,  or 
wisdom  in  the  grave  whither  thou  goest.  Re- 
member that  anger  resteth  in  the  bosom  of 
fools.  Let  not  the  sun  go  down  upon  your 
wrath.  Especially,  let  not  life  close  upon  you 
before  you  are  reconciled  to  your  brother 
Would  you  enter  the  presence  of  God  impla- 
cable )  Yet  there  is  but  a  step  between  you 
and  death — Boast  not  thyself  of  to-morrow ; 
for  thou  knowest  not  what  a  day  may  bring 
forth. 

The  second  is  drawn  from  God's  goodness : 
"  Yet  doth  he  devise  means  that  his  banished 
be  not  expelled  from  him" — And  therefore, 
as  if  she  would  say,  Resemble  him  and  be  like 
him  not  only  in  power,  but  in  clemency  and 
kindness."  This  again  is  a  poor  plea  in  favour 
of  the  impunity  of  a  public  malefactor.  We 
are  not  to  spare  those  who  deserve  to  suffer 
by  the  laws  of  the  land,  because  God  is  mer- 
ciful and  gracious.  The  minister  of  God  is 
not  to  bear  the  sword  in  vain.  He  is  set  for 
the  punishment  of  evil-doers,  as  well  as  for 
the  praise  of  them  that  do  well.  Yet  the  ar- 
gument is  true  in  itself;  and  applies  to  cases 
of  private  and  personal  office.  There  we  are 
required  to  exercise  forgiveness;  and  it  ia 
enforced  by  this  very  motive.  Hence  says 
the  Apostle :  "  Let  all  bitterness,  and  wrath, 
and  anger,  and  clamour,  and  evil  speaking, 
be  put  away  from  you,  with  all  malice :  and 
be  ye  kind  one  to  another,  tender-hearted, 
forgiving  one  another,  even  as  God  for  Christ's 
sake  hath  forgiven  you."  To  which  we  add 
the  parable  of  the  Saviour:  "Then  came 
Peter  to  him  and  said,  Lord,  how  oft  shall  my 
brother  sin  against  me,  and  I  forgive  him  ]  till 
seven  times'?  Jesus  saith  unto  him,  I  say  not 
unto  thee,  Until  seven  times ;  but,  Until  sev- 
enty times  seven. — So  likewise  shall  my  hea- 
venly Father  do  also  unto  you,  if  ye  from 
your  hearts  forgive  not  every  one  his  brother 
their  trespasses." 


SEPTEMBER  14. 

"  We  must  needs  die,  and  are  as  water  spilt  on  ■ 
the  ground,  which  cannot  be  gathered  up  again : 
neither  doth  God  respect  any  person." 

2  Sam.  xiv.  14. 

Here  we  are  reminded  that  we  are  under 
a  necessity  of  dying ;  that  the  effect  is  irre- 
trievable ;  and  the  stroke  without  partiality. 

— "  We  must  needs  die."  The  necessity- 
was  not  original,  but  induced  by  the  Fall.  It 
resulted  not  from  nature,  but  sin — "  By  one 
man  sin  entered  into  the  world,  and  death  by 
sin,  and  so  death  hath  passed  upon  all  men, 
because  all  have  sinned."    All  creatures  die 


SE1TEMBEP  15. 


299 


yet  we  never  speak  of  a  mortal  bird  or  a  mor- 
tal beast,  but  only  of  a  mortal  man.  He  only 
deserves  the  epithet  as  a  reproach.  He  only 
was  made  immortal,  but  he  degraded  himself 
from  the  dignity,  and  being  in  honour  abode 
not,  but  made  himself  like  the  beasts  that 
perish.  Now  it  is  appointed  unto  men  once 
to  die.  It  is  the  present  law  of  their  nature : 
and  from  history,  observation,  and  experience ; 
from  the  numberless  accidents  and  diseases 
to  which  they  are  exposed ;  and  from  the  in- 
firmities and  decays  they  feel  in  their  bodies, 
the  living  know  that  they  shall  die : 

—  "  And  be  as  water  spilt  on  the  ground, 
which  cannot  be  gathered  up  again."  When 
we  see  our  little  family  asleep  we  are  not 
alarmed  or  concerned,  though  they  are  un- 
conscious of  our  presence,  and  for  the  time 
know  not  any  thing ;  because  we  have  it  in 
our  power  to  restore  the  sensibility  when  we 
please ;  yea,  nature,  if  left  to  itself,  will  soon 
recover  it  But  while  suspended  over  the 
breathless  corpse,  in  vain  we  watch  to  see  a 
movement — we  speak  in  vain — and  touch  the 
cold  cheek  in  vain — and  we  bury  our  dead 
out  of  our  sight  We  are  not  denying  a  fu- 
ture state  of  existence,  but  we  have  no  re- 
storation from  the  grave  here.  "  O  spare  me," 
says  David,  "  that  I  may  recover  strength  be- 
fore I  go  hence  and  am  no  more."  "  In  the 
morning,"  says  Job,  "  ye  shall  seek  me — but 
I  shall  not  be."  Ah  !  could  we  regather  their 
precious  remains,  and  inspire  and  revive  them ; 
Rachel  would  no  longer  "  weep  for  her  chil- 
dren, and  refuse  to  be  comforted,  because  they 
were  not ;"  Jacob  would  no  longer  say,  "  Jo- 
seph is  not ;"  at  the  domestic  table  "  David's 
seat"  would  no  longer  be  "empty;"  nor 
would  the  lonely  friend  heave  any  more  at 
the  thought,  "  we  took  sweet  counsel  together, 
and  walked  to  the  house  of  God  in  company." 
But  in  vain  we  seek  them — They  are  gone 
the  way  whence  they  shall  not  return — The 
places  that  knew  them  shall  know  them  no* 
more  for  ever. 

—  "  Neither  doth  God  respect  any  person." 
He  does  not  overlook  the  little,  or  fear  the 
great  He  does  not  spare  the  poor  from  pity 
or  the  rich  from  favour.  He  is  not  moved  by 
the  venerableness  of  age  or  the  charms  of  in- 
fancy. He  gives  the  destroyer  a  universal 
commission,  and  orders  him  to  strike  impar- 
tially as  to  time,  place,  and  manner.  Youth, 
and  beauty,  and  strength,  and  learning,  and 
wisdom,  and  usefulness,  lie  down  equally  in 
the  dust  "  No  man  knoweth  either  love  or 
hatred  by  all  that  is  before  them.  All  things 
come  alike  to  all :  there  is  one  event  to  the 
righteous,  and  to  the  wicked ;  to  the  good  and 
to  the  clean,  and  to  the  unclean  ;  to  him  that 
sacrificeth,  and  to  him  that  sacrificeth  not:  as 
is  the  good,  so  is  the  sinner;  and  he  that 
eweareth,  as  he  that  feareth  an  oath." 

'  But  the  wide  difference  that  remains. 
Is  endless  joy  or  endless  pains  " 


SEPTEMBER  15. 

"  He  did  that  ichich  was  evil  in  the  si^ht  of  the 
Lord." — 2  Chron.  x.xxiii.  2. 

Manasseh,  of  whom  these  words  are 
spoken,  is  a  name  proverbial  for  wickedness. 
This  indeed  is  not  invariably  a  sure  rule  to  co 
by.  A  man  cannot  always  be  judged  of  by 
his  infamy,  any  more  than  by  his  fame.  Sub- 
jects have  been  called  rebels  when  they  have 
been  only  maintaining  their  lawful  rights. 
Christians,  because  they  were  not  understood 
by  their  calumniators,  hove  been  deemed  en- 
thusiasts when  they  have  only  spoken  the 
words  of  truth  and  soberness.  A  public  chari- 
ty wears  the  dishonoured  name  of  Magdalene, 
as  if  she  had  been  a  prostitute  of  the  grossest 
description  before  she  became  a  follower  of 
our  Lord,  and  ministered  to  him  of  her  sub- 
stance: whereas,  however  we  explain  her 
case  as  having  been  dispossessed  of  seven 
devils,  it  imports  nothing  against  her  previous 
virtue — But  Manasseh  well  deserves  all  the 
infamy  attached  to  his  character.  Witness 
the  portrait  given  us  by  the  pen  of  inspiration. 
Witness  his  oppression  and  cruelty — "Manas- 
seh shed  innocent  blood  very  much,  till  he  had 
filled  Jerusalem  from  one  end  to  the  other." 
The  language  is  doubtless  hyperbolica  .  But 
take  it  in  the  lowest  sense  consistent  with 
truth,  and  how  many  persons  under  false  pre- 
tences must  have  perished  from  public  or  pri- 
vate assassination,  to  gratify  his  avarice,  am- 
bition, or  revenge.  For  it  was  not  the  blood 
of  criminals,  but  innocent  blood  that  he  pour- 
ed out  in  such  torrents :  and  we  have  reason 
to  believe  that  a  great  portion  of  the  victims 
suffered  for  the  sake  of  religion.  Early  ec- 
clesiastical history  asserts,  we  know  not  on 
what  foundation,  that  Isaiah  was  sawn  asun- 
der by  his  order.  Witness  his  idolatries — 
"  He  built  again  the  high  places  which  Heze- 
kiah  his  father  had  broken  down,  and  he  rear- 
ed up  altars  for  Baalim,  and  made  groves,  and 
worshipped  all  the  host  of  heaven,  and  served 
them."  Witness  his  superstition — "  And  he 
caused  his  children  to  pass  through  the  fire  in 
the  valley  of  the  son  of  Hinnom  :"  that  is,  he 
either  sacrificed  his  offspring  to  Moloch,  or 
dedicated  them  to  the  service  of  the  idol,  to 
be  employed  in  the  execrable  rites  of  his  wor- 
ship. Witness  his  infernal  alliances — "  He 
observed  times,  and  used  enchantments,  and 
used  witchcraft,  and  dealt  with  a  familiar 
spirit,  and  with  wizards."  Witness  his  open 
contempt  of  every  thing  sacred — "And  he 
built  altars  for  all  the  host  of  heaven  in  the 
two  courts  of  the  house  of  the  Lord.  And  he 
set  a  carved  image,  the  idol  which  he  had 
made,  in  the  house  of  God,  of  which  God  had 
said  to  David  and  to  Solomon  his  son,  In  tin's 
house,  and  in  Jerusalem,  which  I  have  chosen 
before  all  the  tribes  of  Israel,  will  I  put  my 
name  for  ever."  Witness  his  concern  and 
zeal  to  corrupt  others  — "  So  Manasseh  made 


300 


SEPTEMBER  lb. 


Juilah  and  the  inhabitants  of  Jerusalem  to  err, 
and  to  do  worse  than  the  heathen,  whom  the 
Lord  had  destroyed  before  the  children  of  Is- 
rael." From  the  parallel  passage  in  the  book 
of  Kings,  it  is  said,  "  He  seduced  them."  His 
example,  being  in  high  life,  would  be  very  in- 
fluential ;  but  he  exerted  himself  to  lead 
others  astray ;  and  what  means  and  resources 
could  such  a  man  employ !  Witness  the  ag- 
gravations of  his  guilt.  He  was  piously  de- 
scended. His  father  was  the  good  Hezekiah. 
The  palace  in  which  he  had  been  brought  up 
was  none  other  than  the  house  of  God  and 
the  cate  of  heaven.  He  had  been  under  the 
careof  pious  priests  and  prophets.  How  much 
had  he  to  unlearn  !  But  he  could  not  unlearn 
it;  he  had  therefore  to  fight  with  conviction, 
md  to  overcome  all  the  remonstrances,  and 
to  get  rid  of  all  the  uneasinesses  of  con- 
science. He  was  also  divinely  warned  from 
time  to  time :  this  is  the  meaning — "  And  the 
Lord  spake  to  Manasseh,  and  to  his  people: 
but  they  would  not  hearken."  And  this  im- 
penitence crowned  and  confirmed  all  his  in- 
iquity— 

And  now  what  think  you  of  this  represent- 
ation, on  the  truth  of  which  we  can  perfectly 
rely  ?  Is  it  not  painful  and  humiliating  to  re- 
flect upon  if!  Yet  this  man  was  a  partaker  of 
our  own  nature ;  and  if  we  do  not  resemble 
him,  are  we  to  glory  in  ourselves?  Yea, 
ought  we  not  to  be  thankful  ?  All  have  not 
the  same  opportunities  and  temptations.  Who 
can  tell  what  we  might  have  been  had  we  en- 
countered the  perils  in  which  others  have 
been  wrecked  1  What  would  any  of  us  have 
been  in  a  world  like  this  without  Divine  re- 
straints? "  There  goes  John  Bradford,  but  for 
the  grace  of  God,"  would  the  martyr  exclaim 
when  he  beheld  the  transgressor.  Our  Lord 
therefore  leads  us  from  the  effects  to  the  hid- 
den cause,  and  fixes  on  the  human  heart. 
"Out  of  the  heart  proceed  evil  thoughts, 
murders,  adulteries,  fornications,  thefts,  false 
witness,  blasphemies."  According  to  this  de- 
cision the  principles  of  the  blackest  crimes  in 
practice  lie  in  the  recesses  of  many  a  charac- 
ter that  appears  fair  to  men.  They  are  not 
suffered  to  spring  up,  but  who  will  not  hon- 
estly own  that  he  has  felt  them  in  their  most 
secret  workings  ?  Anger  is  the  germ  of  mal- 
ice; lust  of  sensuality;  covetousness  of  theft. 
A  desire  to  conceal  the  excellences  of  an- 
other from  ourselves,  or  from  the  world,  gen- 
ders false  witness.  Hard  conceptions  of  God 
lead  to  blasphemy.  Ah  !  how  little  permis- 
sion of  Providence,  or  encouragement  from 
circumstances,  do  the  evils  of  our  nature  re- 
quire, to  bring  them  into  exercise,  and  to  de- 
grade us  to  a  level  with  the  vilest  of  the  vile ! 
— Lord,  what  is  man  ? 

And  what  think  you  of  the  pardon  and  reno- 
vation of  such  a  sinner?  "Is  not  this  a  brand 
plucked  out  of  the  fire  ?"  Should  we  not,  in 


reading  his  history,  have  expected  that  no 
would  perish  a  spectacle  to  the  world,  to  an- 
gels, and  to  men?  But  God's  thoughts  and 
God's  ways  are  not  ours.  Where  sin  abound- 
ed grace  did  much  more  abound — Manasseh 
is  saved ! 

When  the  elder  brother  heard  of  the  re- 
ception of  the  prodigal,  he  was  angry  and 
would  not  go  in.  And  such  mercy  as  Manas- 
seh experienced  mny  be  offensive  to  some 
now,  who  trust  in  themselves  that  they  are 
righteous  and  despise  others.  "  Of  what  use 
are  our  good  breeding  and  morals?  What, 
are  the  dregs  of  depravity  to  be  saved  as  well 
as  we  ?  and  to  enter  into  life  with  us?"  Yes; 
and  if  you  .ad  the  mind  of  Christ,  and  if  you 
were  like  angels,  who  rejoice  when  a  sinner 
repenteth,  you  would  gladly  hail  any  of  your 
fellow-creatures  who  were  the  subjects  of 
such  free  and  sovereign  goodness,  and  mag- 
nify the  God  that  displays  it.  Every  penitent 
may  say  with  David,  when  recovered  from 
his  fall,  "They  that  fear  thee  will  be  glad  I 
when  they  see  me,  because  I  have  hoped  hi  j 
thy  truth." 

Such  mercy  may  be  abused;  and  it  is 
abused  by  those  who  continue  in  sin  that 
grace  may  abound  ;  who  hope  that  God,  who 
is  so  ready  to  pardon,  will  not  be  severe  to 
mark  what  they  do  amiss,  but  that  when  they 
can  sin  no  longer,  he  will,  by  some  extraor- 
dinary interposition,  subdue  their  *  nwilling- 
ness,  and  deliver  them  from  the  c^jndition  in 
which  they  now  voluntarily  continue.  But 
how  dreadful  is  it  to  be  evil  because  God  is 
good  !  Is  this  likely  to  gain  his  favour?  He  is 
merciful,  but  his  mercy  is  exercised  in  har- 
mony with  all  the  perfections  of  his  nature. 
And  his  goodness  is  designed  to  lead  us  to  re- 
pentance. And  now  is  the  accepted  time, 
now  is  the  day  of  salvation.  His  Spirit  is 
now  striving  with  you,  but  if  you  refuse  to 
fall  in  with  his  motions  he  may  righteously 
decline  to  address  you  in "  future,  and  hide 
from  your  eyes  the  things  that  belong  to  your 
peace.  You  cannot  deserve  his  grace,  but 
you  may  provoke  his  wrath,  and  nothing  is  so 
sure  to  provoke  it  as  your  "  doing  despite  unto 
the  Spirit  of  grace." 

But  such  an  instance  of  mercy  should  en- 
courage you  if  you  are  disposed  to  return  to 
the  Lord.  Then,  however  guilty,  you  have 
no  reason  to  despair.  "  Come,"  says  he,  "  and 
let  us  reason  together ;  though  your  sins  were 
as  scarlet  they  shall  be  white  as  snow,  though 
they  were  red  like  crimson  they  shall  be  as 
wool." 

And  let  it  animate  us  in  our  concern  fcr 
others.  Whatever  lengths  they  have  gone, 
let  us  never  consider  any  of  our  fellow- 
creatures  abandoned,  so  as  to  give  up  prayer 
and  the  use  of  means' — And  let  us  use  them 
in  the  faith  of  him  who  is  mighty  to  save- 
Is  any  thing  too  hard  for  the  Lord  * 


SEPTEMBER  16. 


301 


SEPTEMBER  16 


H 1  wis  wounded  in  the  house  of  my  friends." 
Zech.  xiii.  6. 

Friendship  is  a  boon  which  has  always 
been  highly  valued  and  extolled.  It  has  been 
i-alled  the  charm  of  life,  and  the  balm  of  grief. 
He  is  deeply  pitiable  who  has  not  a  friend ; 
and  he  is  in  a  most  privileged  condition  who 
has  never  had  reason  to  complain,  "I  was 
wounded  in  the  house  of  my  friends." 

We  are  formed  for  society ;  we  love  so- 
ciety ;  we  need  society ;  we  derive  much  of 
our  happiness  from  society ;  and  yet  in  one 
way  or  another  our  connexions  are  very  ex- 
pensive things.  There  are  here,  so  to  speak, 
four  kinds  of  wounds.  First,  those  tha"t  arise 
from  the  honest  anc}  salutary  reprehensions  of 
our  friends.  Solomon  commends  these  by 
way  of  contrast:  "faithful  are  the  wounds 
of  a  friend,  but  the  kisses  of  an  enemy  are 
deceitful."  Instead  of  complaining  of  these, 
we  shall  be  thankful  for  them,  if  we  are  like- 
minded  with  David ;  "  Let  the  righteous  smite 
me,  it  shall  be  a  kindness ;  and  let  him  re- 
prove me,  it  shall  be  an  excellent  oil  which 
shall  not  break  my  head  :  for  yet  my  prayer 
also  shall  be  in  their  calamities." 

Secondly,  Those  that  result  from  their  suf- 
ferings. Paul  speaks  of  the  comforts  of  love : 
but  it  has  its  sorrows  too.  If  I  love  another, 
and  in  proportion  as  I  love  him,  I  shall  make 
his  case  my  own :  I  shall  weep  when  he 
weeps :  I  shall  bear  his  burden  when  he  is 
oppressed :  and  perhaps  suffer  as  much  by 
sympathy  as  he  himself  suffers,  when  I  hear 
him  cry,  "  Pity  me,  pity  me,  O  ye  my  friends, 
for  the  hand  of  God  hath  touched  me." 

Thirdly,  Those  which  are  produced  by  our 
being  bereaved  of  them.  There  are  few  but 
have  felt  these  losses ;  while  some  have  had 
peculiar  reason  to  sigh,  "  I  sit,  and  am  alone, 
as  a  sparrow  upon  the  house-top" — "Lover 
and  friend  hast  thou  put  far  from  me,  and 
mine  acquaintance  into  darkness."  Oh !  the 
anxieties  that  precede — the  anguish  that  ac- 
companies— the  dreariness  that  follows — the 
feeling  of  heart-desolation  that  arises  at  the 
sight  of  the  walks  in  which  we  communed 
with  them,  the  seats  they  occupied,  the  books 
they  folded  down,  the  flowers  they  planted — 
the  nightly  visitations  of  thought  when  dark- 
ness and  wakefulness  let  in  busy  memory,  to 
recall  the  past,  and  open  the  wounds  afresh 
which  time  had  tried  to  heal ! 

Fourthly,  Those  which  are  inflicted  by 
their  improper  conduct  Even  the  sincere  are 
imperfect ;  and  may  wound  us  by  ignorance, 
rudeness,  wayward  temper,  misapprehension, 
and  censure  without  cause.  But  some  are 
altogether  vanity  and  lies.  Their  friendship 
is  a  mere  flash  of  feeling.  It  is  the  working 
of  selfishness,  during  which  they  make  you 
their  scaffolding,  and  then  lay  you  aside. 
They  only  elevate  to  depress :  they  only  flat- 


ter to  spread  a  snare  for  your  feet :  they  only 
insinuate  themselves  into  your  bosom  to  prove 
the  viper  there. 

Thus  therefore  we  often  hear  of  being 
wounded  in  the  house  of  friends.  But  though 
many  make  the  complaint,  few  seern  con- 
cerned to  improve  it  And  thus  they  bleed  in 
vain,  while  it  is  possible  for  them  to  derive  a 
remedy  for  the  poison,  and  to  turn  their  losset 
into  gain.  In  al)  these  murmurings  or  la- 
mentations about  friends,  we  should  do  well 
to  inquire  whether  we  have  aone  nothing  to 
deserve  what  we  suffer :  for  often  we  may 
trace  our  sin  in  our  trials.  The  blame  is  not 
always  on  the  side  of  the  censured:  the  most 
complaining  is  frequently  the  most  culpable. 
He  that  will  have  friends  must  show  himself 
friendly ;  and  attachment  must  be  supported 
in  the  same  way  that  it  was  gained. 

We  should  also  consider  whether  we  do 
not  complain  without  just  cause.  We  talk  of 
irte  wounds  we  have  received,  when  perhaps 
they  are  hardly  incisions  skin  deep.  We  are 
not  to  look  tor  perfection ;  but  remember,  that 
as  every  relation  in  life  is  filled  with  fallen 
creatures,  so  it  will  necessarily  partake  of 
human  infirmity.  And  what,  are  we  to  exact 
from  others  a  faultlessness  which  they  never 
met  with  in  us  1  Neither  should  we  become, 
in  these  cases,  misanthropic ;  harbourers  of 
suspicion ;  and  railers  against  our  fellow-crea* 
tures  at  large.  David  said,  "All  men  are 
liars ;"  but  it  was  "  in  his  haste ;"  and  he 
acknowledged  his  rashness  and  injustice. 

We  may,  however,  regulate  and  modify 
our  regard,  and  especially  our  dependence 
and  expectation :  and  we  ought  to  hear  the 
voice  of  the  word,  when  it  is  feelingly  en 
forced  by  events :  "  Cease  from  man,  whose 
breath  is  in  his  nostrils,  for  wherein  is  he  to 
be  accounted  of]" 

"  Then  let  us  trust  the  Lord  alone, 
And  creature-confidence  disown  : 
Sure  as  on  creatures  we  depend, 
Our  hopes  in  disappointment  end.' 

Blessed  is  the  man  who  trusteth  in  the  Lord ; 
and  whose  hope  the  Lord  is.  He  will  not,  he 
cannot  fail  us.  See  the  use  the  Prophet  made 
of  what  he  was  compelled  to  acknowledge — 
"Trust  ye  not  in  a  friend,  put  ye  not  con- 
fidence in  a  guide :  keep  the  doors  of  thy 
mouth  from  her  that  lieth  in  thy  bosom.  For 
the  son  dishonoureth  the  father,  the  daughter 
riseth  up  against  her  mother,  the  daughter-in- 
law  against  her  mother-in-law ;  a  man's  ene 
mies  are  the  men  of  his  own  house.  There 
fore  I  will  look  unto  the  Lord ;  I  will  wai! 
for  the  God  of  my  salvation :  my  God  wil 
hear  me." 

Should  we  not  also  do  well  to  make  the 
conduct  of  our  fellow-creatures  towards  us  a 
glass  in  which  to  contemplate  our  conduct 
towards  God  1  Then  must  our  severity  feu. 
upon  ourselves  much  more  heavily  than  upor 
others.     For  what  are  our  claims  uoon  o>. . 


sua 


SEPTEMBER  17,  18. 


connexions  compared  with  God's  claims  upon 
us  ]  And  what  are  the  forgetfulness,  and  in- 
gratitude, and  perverseness,  and  unkindness, 
nnd  treachery  of  those  we  have  befriended, 
compared  with  the  instances  of  vileness  which 
our  infinite  Benefactor  has  constantly  to  wit- 
ness in  us  1  Jt  is  a  good  turn  which  Watts 
gives  to  our  reflections  upon  the  state  of  the 
Jews — 

"  Great  God !  how  oft  did  Israel  prove, 
By  turns,  thine  anger  and  thy  love! 
There  in  a  glass  our  hearts  may  see, 
How  fickle  and  how  false  they  be." 


SEPTEMBER  17. 

**  As  he  which  hath  called  you  is  holy,  so  be  ye 
holy  in  all  manner  of  conversation." — 1  Peter 
i.  15. 

Christianity  is  not  only,  as  we  see  in  the 
preceding  verses,  a  system  of  grace,  but  of 
holiness  also  ;  and  however  the  term  may  be 
abused  or  despised,  the  professors  of  the  Gos- 
pel are  to  be  distinguished  as  saints.  Observe 
the  extent  and  the  enforcement  of  the  obliga- 
tion they  are  under. 

They  are  to  be  "  holy  in  all  manner  of  con- 
versation." The  word  conversation,  as  now 
used,  signifies  discourse;  and  no  little  of  our 
religion  consists  in  the  sanctification  of  our 
speech  :  but  the  term  never  has  this  accepta- 
tion in  the  Scripture.  There  it  always  in- 
tends carriage,  deportment,  the  course  of  ac- 
tion. It  would  be  easy  to  prove  this ;  but  it 
is  needless.  Let  us  rather  observe  that  no 
part  of  a  Christian's  conduct  is  to  be  uninflu- 
enced by  sanctity.  He  is  to  be  holy  "  in  all 
manner  of  conversation."  His  holiness  is  to 
be  universal  with  regard  to  times,  with  re- 
gard to  places,  with  regard  to  conditions,  and 
with  regard  to  circumstances.  It  is  to  appear 
not  only  in  devotional  exercises,  but  in  com- 
mon actions ;  and  whether  he  eats  or  drinks, 
or  whatever  he  does,  he  is  to  do  all  to  the 
glory  of  God.  Not  that  he  can  be  always  dis- 
tinctly thinking  on  this  end ;  but  by  making 
the  word  of  God  his  rule  in  all  things,  all  he 
does  has  this  tendency  and  effect.  Paul  at- 
tended to  a  thousand  claims,  yet  as  he  made 
all  his  actions  conduce  to  the  same  purpose, 
he  speaks  as  if  he  had  but  one  engagement ; 
"This  one  thing  I  do."  The  husbandman 
manures,  ploughs,  sows,  weeds,  reaps,  gathers 
into  barns,  threshes,  fans,  and  sells ;  yet  all 
he  does  is  one  thing ;  and  that  is  comprised 
'  in  husbandry.  Even  real  religion  is  defective 
in  its  degree,  but  it  is  always  impartial  in  its 
regards ;  and  enables  the  possessor  to  say,  "  I 
:  esteem  all  thy  commandments  concerning  all 
Jiings  to  be  right ;  and  I  hate  every  false 
way." 

The  reason  why  we  are  to  be  thus  holy  is 
"because  he  who  called  us  is  holy."  We 
must  therefore  resemble  him.  He  every- 
where proposes  himself  as  our  example ;  we 


are  commanded  to  be  followers  of  him  aa 
dear  children  ;  and  we  are  renewed  after  the 
image  of  him  that  created  us.  Observe  the 
excellency  of  holiness — It  makes  us  like  God 
— and  like  him  in  his  highest  excellency ! 

As  we  cannot  be  conformed  to  him,  so  nei- 
ther can  we  love  him  without  holiness.  They 
are  only  the  "  saints  of  his"  that  can  "  rejoice 
and  give  thanks  at  the  remembrance  of  his 
holiness."  But  they,  being  partakers  of  his 
holiness,  feel  congenial  with  his  very  nature, 
and  delight  in  his  law,  his  gospel,  his  ordi- 
nances, his  people,  as  they  all  appear  in  the 
beauties  of  holiness. 

Without  holiness,  too,  it  is  impossible  for 
us  to#enjoy  him.  How  can  two  walk  together 
except  they  be  agreed  ?  What  communion 
hath  righteousness  with  unrighteousness  1 
Without  holiness  no  man  shall  see  the  Lord 
— no  man  can  see  him  :  he  is  wholly  unpre- 
pared for  the  state,  the  work,  the  pleasure. 
But  the  holiness  which  makes  us  meet  for  the 
inheritance  of  the  saints  in  light  insures  the 
blessedness.  God  does  nothing  in  vain  ;  but 
he  has  thus  wrought  us  for  the  self-same 
thing,  and  given  to  us  the  earnest  of  the 
Spirit. 

It  is  therefore  no  easy  matter  to  be  a  Chris- 
tian indeed.  Yea,  it  is  an  impossible  one  as 
to  ourselves.  But  with  God  all  things  are 
possible.  There  are  not  only  millions  around 
the  throne,  but  multitudes  now  living,  who 
are  his  workmanship.  "This  people,"  says 
he,  "have  I  formed  for  myself,  they  shall 
show  forth  my  praise."  Instead  of  endeavour- 
ing to  fetch  holiness  out  of  yourselves,  pray, 
with  David,  to  the  God  of  all  grace :  "  Create 
in  me  a  clean  heart,  O  God,  and  renew  a 
right  spirit  within  me." 

Christians !  under  many  of  your  present 
feelings,  you  are  ready  to  conclude  that  your 
holiness  will  never  be  perfect.  But  be  not 
dismayed.  Consider  what  he  has  done  for  you 
already.  How  unlikely  was  it  once  that  you 
should  ever  have  valued  what  you  now  es- 
teem, and  have  ever  desired  what  you  now 
above  all  things  seek  after!  Had  he  been 
minded  to  kill  you,  he  would  not  have  shown 
you  such  things  as  these.  He  who  gave  you 
the  will,  thereby  also  furnished  you  with  the 
pledge  of  the  power.  And  we  are  confident 
of  this  very  thing,  that  he  which  hath  begun 
a  good  work  in  you  will  perform  it  until  the 
day  of  Jesus  Christ.  Soon — what  a  prospect ! 
you  will  be  sinless,  faultless !  "  It  doth  not 
yet  appear  what  you  shall  be,  but  this  you 
know,  that  when  he  shall  appear,  you  shall 
be  like  him,  for  you  shall  see  him  as  he  is  " 


SEPTEMBER  18. 
"Lest  any  of  you  be  hardened." — Heb.  iii.  13. 

Let  us  take  some  views  of  the  evil  againsl 
which  we  are  here  admonished.     It  mav  be 


SEPTEMBER  19. 


30S 


considered  in  reference  to  its  seat.  In  many 
places  it  ia  spoken  of  as  •«  the  heart."  "  They 
hardened  their  hearts."  "  All  the  house  of 
Israel  are  hard-hearted."  It  is  sometimes  re- 
presented as  "the  neck."  Nothing  can  be 
more  common  than  the  expression  of  harden- 
ing the  neck.  The  idea  is  taken  from  a  re- 
fractory ox  refusing  the  yoke,  and  expresses 
disobedience  to  the  commands  and  rejection 
of  the  service  of  God.  At  other  times  it  is 
-epresented  as  "  the  face."  "  They  have 
nade  their  face  harder  than  a  rock,  they  have 
refused  to  return."  This  marks  insolence, 
impudence,  shamelessnes6.  But  these  are  all 
related.  The  hardness  of — the  heart — of  the 
neck — and  of  the  face  follow  each  other.  Sin 
is  always  progressive ;  and  transgressors  wax 
worse  and  worse. 

We  may  consider  the  hardness  as  natural 
and  as  acquired.  The  heart,  though  naturally 
hard,  admits  of  an  increase  of  hardness.  Thus 
Paul  says  to  the  Hebrews,  "  Harden  not  your 
heart,  as  in  the  provocation."  Every  call  of 
God  we  refuse  renders  us  more  callous. 
Every  act  of  sin  we  commit  reduces  our  awe 
of  God's  authority,  and  prepares  us  for  an- 
other commission.  The  young  man  first 
dreads  evil  company,  then  endures  it,  then 
delights  in  it.  Habits  are  formed  by  the  repe- 
tition of  actions ;  and  "  as  well  might  the 
Ethiopian  change  his  skin,  and  the  leopard 
his  spots,  as  they  learn  to  do  good  who  are 
accustomed  to  do  evil."  The  hardening  of 
the  heart  is  like  the  hardening  of  ice.  When 
the  water  begins  to  freeze  it  will  not  bear  the 
weight  of  a  pin,  but  after  some  hours,  or  some 
days,  it  is  capable  of  sustaining  the  heaviest 

.  pressure. 

*  We  may  also  observe  in  this  hardness  the 
concern  of  the  sinner,  and  the  concern  of 
God.  We  read  that  "  Pharaoh  hardened  his 
heart,"  and  at  the  time  it  is  said  that "  God 
hardened  his  heart."  There  is  no  doubt 
therefore  that  there  is  a  part  that  belongs  to 
God  in  this  business.  But  what  is  it  1  And 
what  can  it  be  to  accord  with  the  perfections 
of  his  nature,  and  the  language  of  his  word  ] 
He  cannot  properly  and  absolutely  harden 
the  heart.  But  First,  by  his  Providence  he 
can  expose  men  to  thoso  temptations  which 
meeting  with  innate  and  indulged  depravity 
will  aid  their  impenitence.  And  Secondly, 
he  can  deny  them  the  means  of  grace,  or 
withhold  or  withdraw  from  them  the  influ- 
ence that  can  alone  render  them  efficacious. 
Thus  God  is  said  to  give  men  up  to  "  a  repro- 
bate mind ;"  and  "  to  strong  delusion  to  be- 
lieve a  lie."  But  he  never  acts  thus  judicially 
and  penally,  but  as  the  effect  of  deep  provoca- 
tion. He  never  says,  "  Let  them  alone,"  till 
"they  are  joined  to  idols."  "Israel  would 
none  of  me,  so  I  gave  them  up  unto  their 
own  heart's  lusts ;  and  they  walked  in  their 
own  counsels."  "Son  of  man,  these  men 
have  set  up  their  idols  in  their  heart,  &r**  ,»ut 


the  stumbling-block  of  their  iniquity  before 
their  face  :  should  I  be  inquired  of  at  all  bv 
them  ?" 

Again :  we  may  distinguish  this  hardness  as 
entire  and  as  partial.  Christians  are  renewed 
in  the  spirit  of  their  mind.  The  stony  hear) 
is  taken  away,  and  a  heart  of  flesh  is  given. 
Yet  our  Lord  said  to  his  own  disciples,  "  Have 
ye  your  heart  yet  hardened  1"  "And  he  up- 
braided them  with  the  hardness  of  their 
heart"  And  Christians  may  be  less  lively  in 
their  religious  duties  and  affections,  not  only 
than  they  ought  to  be,  but  even  than  they  I 
once  were.  It  is  indeed  well  if  we  feel  this ; 
it  is  a  proof  that  all  is  not  hard  within :  but 
the  want  of  more  sensibility  of  heart  is  a 
great  practical  evil;  and  will  much  lessen  our 
comfort.  And  the  evil  is  induced  by  sin ;  and 
by  little  sins  as  well  as  by  great  ones ;  and  by 
omissions  of  duty  as  well  as  by  actual  trans- 
gression. We  are  peculiarly  liable  to  this 
evil  when  we  are  indulged — "Because  they 
have  no  changes,  therefore  they  fear  not  God." 
What  a  difference  do  we  perceive  between 
David  as  an  exile,  persecuted  from  place  to 
place,  and  as  a  reigning  monarch  !  With  re- 
gard to  the  former  he  had  such  tenderness 
that  his  heart  smote  him,  when  he  had  only 
cut  off  the  skirt  of  his  enemy's  garment :  but 
see  the  insults  and  miseries  the  King  inflicted 
upon  the  Ammonites,  after  taking  the  city 
from  its  brave  defenders.  Who  can  bear  suc- 
cess and  gratification  without  injury?  "Je- 
shurun  waxed  fat,  and  kicked :  thou  art  wax- 
en fat,  thou  art  grown  thick,  thou  art  covered 
with  fatness;  then  he  forsook  God  which 
made  him,  and  lightly  esteemed  the  Rock  of 
his  salvation.  Wherefore  keep  yourselves 
in  the  love  of  God.  Take  heed,  brethren, 
lest  there  be  in  any  of  you  an  evil  heart  of 
unbelief,  in  departing  from  the  living  God." 


SEPTEMBER  19. 

"  The  sin  which  doth  so  easily  beset  us." 
Heb.  xii.  1. 

Bv  this  we  are  to  understand,  according  to 
Owen,  what  our  divines  call  indwelling  sin. 
Sin  reigns  in  the  children  of  disobedience. 
But  this  is  not  the  case  with  the  godly :  sin 
shall  not  have  dominion  over  them,  for  the} 
are  not  under  the  law,  but  under  grace.  Bui 
though  it  is  dethroned  in  them,  it  is  not  as  yet 
destroyed.  It  still  exists  and  exerts  itself. 
And  it  may  well  be  called  "the  sin  which  sc 
easily  besets  us,"  being  always  near  us  to  as- 
sail us  in  the  world,  the  family,  the  church, 
the  closet;  yea,  always  in  us,  working  our 
departure  from  the  living  God,  vexing  our 
orace,  spoiling  our  performances,  and  render- 
ing us  susceptible  of  injury  from  external  in- 
fluences— "  The  sin,"  says  the  Apostle,  "  that 
dwelleth  in  me;"  "another  law  in  my  mem 
hers  wars  against  the  law  of  my  mind ;"  and 


804 


SEPTEMBER  20. 


the  effects  of  which  make  me  groan,  "  O 
wretched  man  that  I  am !  who  shall  deliver 
me  from  the  body  of  this  death  ?"  This,  as 
the  principle  of  corruption,  and  the  source  of 
all  other  evils,  we  should  seek  to  subdue  and 
destroy.  And  whoever  would  see  this  subject 
practically  and  evangelically  treated,  should 
read  the  admirable  work  of  Owen,  on  "  the 
mortification  of  sin  in  believers." 

But  there  are  various  ways  in  which  the 
same  innate  depravity  may  operate.  Isaiah 
speaks  of  our  all  going  astray,  but  says,  "  We 
have  turned  every  one  to  his  own  way."  And 
the  expression  of  the  Apostle  has  given  rise 
<o  the  notion  of  some  particular  sin  to  which 
we  are  more  exposed  or  addicted  than  to  an- 
other :  and  thus  we  often  hear  of  a  man's  be- 
setting sin,  and  easily  besetting  sin.  And  it 
is  undeniable,  that  by  outward  circumstances, 
or  natural  temperament,  some  are  more  in- 
clined to  peevishness  and  fretfulness,  some  to 
anger  and  revenge,  some  to  pride  and  vanity, 
some  to  intemperance  and  sensuality. 

We  should  imagine  that  every  one  must 
be  acquainted  with  his  own  peculiar  propen- 
sity, especially  after  some  course  of  years. 
But  what  is  habitual  is  naturalized ;  we  are 
blind  to  our  own  faults;  self-love  covers  a 
multitude  of  sins,  and  this  among  the  rest. 
Yet  in  many  cases  a  man's  ignorance,  owing 
to  the  power  and  prevalence  of  the  evil,  must 
be  mere  affectation. 

A  man's  easily  besetting  sin  is — that  to 
which  he  is  most  frequently  tempted — and 
which  he  is  most  anxious  to  conceal — and  the 
discovery  and  reprehension  of  which  most 
mortifies  and  offends  him. 

Such  a  sin,  unsearched  after,  unbewailed, 
unopposed,  is  incompatible  with  "  simplicity 
and  godly  sincerity."  If  we  regard  the  safe- 
ty and  welfare  of  our  souls,  however  painful 
the  result  may  be,  we  shall  faithfully  examine 
ourselves.  And  when  we  see  where  we  have 
been  most  easily  overcome,  or  drawn  aside, 
we  shall  peculiarly  watch  and  pray,  lest  we 
enter  into  temptation.  "  A  right  spirit"  will 
lead  us  to  pass  the  time  of  our  sojourning 
here  in  fear — "  Blessed  is  the  man  that  fear- 
eth  always." 


SEPTEMBER  20. 

"  Mastxr,  I  have  brought  unto  thee  my  son." 
Mark  ix.  17. 

This  is  the  commencement  of  a  very  in- 
teresting and  instructing  narrative.  The  lead- 
ing circumstances  were  these. 

The  man  was  in  affliction.  The  affliction 
was  indeed  relative ;  but  there  are  cases  in 
which  relative  trials  are  more  severely  felt 
than  even  personal.  And  what  relation  is 
more  susceptible  of  this  than  the  parental? 
Ft  was  a  child — an  "  only"  child — possessed 
by  "  a  dumb  spirit,"  the  distressing  and  fear- 
ful effects  of  which   are  thus  described  : — 


"  wheresoever  he  taketh  him,  he  teareth  him, 
and  he  foameth,  and  gnasheth  with  his  teeth 
and  pineth  away;  and  ofttimes  it  hath  cast  him 
into  the  fire  and  into  the  waters  to  destroy 
him."  And  this  had  been  the  case  with  the 
unhappy  child  from  his  infancy.  As  nothing 
is  said  of  his  mother,  it  is  prooable  she  was 
dead,  or  surely  she  would  have  accompanies 
this  application. 

But  who  does  not  feel  for  the  pitiable  con- 
dition of  the  father  ?  And  yet  who  knows 
what  is  good  for  a  man  in  this  vain  life?  But 
for  thi3  calamity  perhaps  this  suppliant  had 
never  known  or  addressed  the  Saviour.  How 
often  is  the  valley  of  Achor  the  door  of  hope  \ 
How  many  can  say,  "  It  is  good  for  me  that  I 
have  been  afflicted !"  How  often  does  trouble 
send  us  in  search  of  the  friend  of  sinners !  Il 
is  the  merciful  design  of  it.  It  is  the  effect 
of  it  when  sanctified,  both  in  the  conversion 
of  the  soul,  and  in  renewed  applications  to 
the  throne  of  grace  all  through  life — 

But  observe  the  man's  mistake.  At  first  he 
goes  and  applies  to  the  servants  instead  of  the 
master :  but  the  disciples  "  could  not  cast  him 
out."  And  do  not  we  often  err  in  the  same 
way  ?  Do  not  our  ignorance,  carnality,  and 
impatience  lead  us  to  stop  at  instruments? 
But  they  are  nothing  without  God ;  and  the 
sooner  we  are  convinced  of  this  the  better, 
that  we  may  not  weary  ourselves  for  very 
vanity.  "  In  returning  and  rest  shall  ye  be 
saved ;  in  quietness  and  confidence  shall  be 
your  strength."  What  can  ministers  do  for 
you  ?  If  you  come  looking  only  to  us,  you 
will  return  as  empty  as  you  came.  The  excel- 
lency of  the  power  is  of  God,  and  not  of  us. 
"  Who  is  Paul,  and  who  is  Apollos,  but  min- 
isters by  whom  ye  believed,  even  as  the  Lord 
gave  to  every  man  ?  So  then  neither  is  he 
that  planteth  any  thing,  neither  he  that  water- 
eth ;  but  God  that  giveth  the  increase."  The 
heathens  made  gods  of  every  thing  that  af- 
forded them  profit  or  pleasure :  and  we  are 
paganish  in  the  same  way.  But  we  are  more 
criminal  than  they,  because  we  know  him, 
and  know  that  with  him  is  the  fountain  of  life. 
And  God  is  jealous  of  his  glory,  and  is  always 
provoked  to  destroy  or  render  useless  the  in- 
strument that  robs  him  of  his  praise. 

Despairing  of  all  other  help,  the  man  now 
comes  to  Jesus  himself — But  see  with  what 
low  apprehensions,  and  how  full  of  suspicion 
and  fear.  "  If  thou  canst  do  any  thing,  have 
compassion  on  us,  and  help  us."  Faith  admits 
of  various  degrees,  and  we  see  it  in  the  views 
and  feelings  of  those  who  applied  to  him  in 
the  days  of  his  flesh.  How  free  from  hesita- 
tion was  the  Centurion  ?  "  Speak  but  the 
word,"  says  he,  "  and  ray  servant  shall  be 
healed."  The  leper  seemed  to  question  his 
willingness  to  act :  he  "  worshipped,  saying, 
Lord,  if  thou  wilt,  thou  canst  make  me  clean." 
But  this  man  seems  to  doubt  his  power.  And 
we  sometimes  do  the  same.     We  are  not  ii> 


SEPTEMBER  21. 


30ft 


deed  always  aware  of  this.  We  presume 
that  it  is  only  his  willingness  to  help  that  we 
question  :  but  if  we  fully  trusted  in  his  power, 
how  is  it  that  our  confidence  sinks  or  wavers 
as  ordinary  means  fail,  or  difficulties  multiply  1 
Is  any  thing  too  hard  for  the  Lord  1  Are  we 
ever  straitened  in  him  ]  Yet  the  Jews,  after 
all  the  displays  of  his  omnipotence,  said, 
"  Can  God  furnish  a  table  in  the  wilderness  ? 
Behold,  he  smote  the  rock,  that  the  waters 
gushed  out,  and  tl,e  streams  overflowed ;  can 
he  give  bread  also  1  can  he  provide  flesh  for 
his  people  V*  And  even  Moses  himself  stag- 
gered at  the  promise  of  God  through  this  un- 
belief: "  The  people,  among  whom  I  am,  are 
six  hundred  thousand  footmen ;  and  thou  hast 
said,  I  will  give  them  flesh,  that  they  may  eat 
a  whole  month.  Shall  the  flocks  and  the  herds 
be  slain  for  them,  to  suffice  them  1  or  shall  all 
the  fish  of  the  sea  be  gathered  together  for 
them,  to  suffice  them  1  And  the  Lord  said 
unto  Moses,  Is  the  Lord's  hand  waxed  short ! 
thou  shalt  see  now  whether  my  word  shall 
come  to  pass  unto  thee  or  not."  Let  us  be- 
ware of  this  evil.  Let  us  bring  our  faith  to 
'Jie  ap^>i  >hension  of  his  power.  Let  us  be- 
.  ieve-  that  we  may  see  the  glory  of  God. 

Our  Lord  both  reproves  and  encourages 
him.  The  reproof  was  general  in  the  ex- 
press" %  but  it  was  designed  to  bear  upon 
himself:  "He  answered  him,  and  said,  O 
fa  it  Mess  generation,  how  long  shall  I  be  with 
yo»  t  how  long  shall  I  suffer  you  1  Bring  him 
unto  me."  The  encouragement  was  condi- 
tional; but  it  precisely  met  his  case.  "If  thy 
son  be  not  recovered,  the  blame  will  lie  at  thy 
own  door ;  it  will  be  owing  to  no  inability  in 
me,  but  a  want  of  faith  in  thyself:  Jesus  said 
unto  him,  Jf  thou  canst  believe,  all  things  are 
possible  tr  him  that  believeth."  Thus  he  as- 
cribes a  land  of  omnipotence  to  faith.  And 
it  is  certain  that  faith  can  prevail  with  God. 
It  can  obtain  the  pardon  of  all  sins.  It  can 
make  us  more  than  conquerors  over  all  our 
enemies.  It  can  bring  us  supplies  for  all  our 
wants. 

But  let  us  observe  the  effect  of  our  Sa- 
viour's declaration  on  the  mind  of  the  poor 
father.  Loving  his  child,  and  longing  for  his 
deliverance ;  and  knowing  that  every  thing 
now  depended  upon  his  believing,  and  feeling 
in  himself  a  sad  struggle  between  faith  and 
unbelief,  he  "  straightway  cried  out,  and  said 
with  tears,  Lord,  I  believe ;  help  thou  mine 
unbelief." — Let  this  be  the  subject  of  the  fol- 
lowing exercise 


SEPTExMBER  2L 
"And  straightway  the  father  of  the  child  cried 
out,  and  said  with  tears,  Lord,  I  believe ;  help 
thou  mine  unbelief." — Mark  ix.  24. 

We  have  reviewed  the  narrative ;  but  we 
may  consider  the  words  now  read  as  the  com- 
mon language  of  religious  experience.    For 
20 


what  Christian  is  there  that  does  not  "  cry 
out,  and  say  with  tears,  Lord,  I  believe ;  help 
thou  mine  unbelief?"  Four  things  are  ob- 
servable in  the  speaker. 

First :  he  acknowledges  his  faith — "  Lord, 
I  believe"  A  man  may  be  conscious  of  his 
own  grace.  Grace  brings  evidence  along 
with  it  It  does  not  operate  like  a  charm ; 
nor  are  its  operations  to  be  classed  with  those 
occasional  and  superficial  emotions  which  give 
no  character  to  the  person,  or  fixed  bias  to  the 
disposition.  It  enlightens  the  understanding 
it  renews  the  heart,  and  becomes  a  governing 
principle  in  the  life.  Faith  without  works  is 
dead.  Living  faith  works  by  love. — Neither 
should  we  be  unwilling  to  own  what  we  ex- 
perience; for  the  praise  does  not  belong  to 
ourselves;  neither  will  it  ever  be  claimed  by 
any  of  the  real  subjects  of  it.  Paul  says,  "  I 
laboured  more  abundantly  than  all  the  apos- 
tles ;"  yet  this  was  not  the  language  of  pride, 
but  praise ;  for  he  adds,  "  Yet  not  I,  but  the 
grace  of  God  which  was  with  me."  The 
fault  of  most  is,  that  they  deny  their  sin ;  but 
there  are  some  who  deny  their  grace.  If 
they  would  do  justice  to  their  views  and 
feelings,  they  must  be  constrained  to  own, 
that  under  all  their  complaints  they  have 
been  made  to  differ  from  others,  and  that 
there  is  something  which  they  have  received. 
"  If  repentance  consists  in  having  the  heart 
broken  for  sin,  and  from  sin, — Lord,  I  repent. 
If  love  to  thee  is  determined  by  a  supreme 
desire  to  enjoy  thee,  and  a  fear  to  offend  thee 
— Lord,  thou  knowest  that  I  love  thee.  If 
faith  is  self-renunciation,  and  a  reliance  upon 
thyself  only  for  salvation — Lord,  I  believe." 

Secondly ;  he  confesses  the  imperfection  of 
his  faith — "  Help  thou  mine  unbelief."  A 
man  may  be  alive  and  not  in  full  health.  A 
Christian,  though  renewed  in  the  spirit  of  his 
mind,  is  not  free  from  infirmities.  Sin  does 
not  reign  in  his  mortal  body,  but  he  feels  a 
law  in  his  members  warring  against  the  law 
of  his  mind,  so  that  he  cannot  do  the  things 
that  he  would.  We  read,  therefore,  of"  weak 
faith :"  and  our  Saviour,  addressing  his  own 
immediate  disciples,  said,  "  Why  are  ye  -fear- 
ful, O  ye  of  little  faith  1"  Now  as  far  as  faith 
is  wanting,  unbelief  prevails. 

Thirdly ;  he  speaks  of  his  unbelief  with 
sorrow — "  He  said  with  tears,  Lord,  I  believe ; 
help  thou  mine  unbelief."  It  is  pleasing  to 
see  sensibility  in  religion :  and  the  Christian 
has  a  heart  of  flesh.  His  defects  are  his  dis- 
tresses; he  groans  under  them,  being  bur- 
dened. Even  his  views  of  the  love  of  Christ 
render  his  failures  the  more  grievous. — He  is 
not  only  affected  with  gross  and  scandalous 
offences  visible  to  his  fellow-creatures,  but 
mourns  over  evils  that  are  never  noticed  by 
natural  men :  such  as  dullness  in  duty,  wan- 
derings of  thought  in  devotion,  backslidings 
in  heart,  and  the  weakness  ind  waverings  of 
his  faith  and  hope  in  God.— There  is  nothing 


306 


SEPTEMBER  22. 


ne  more  deplores  than  the  remains  of  his  un- 
belief; to  these  he  can  no  more  be  reconciled 
than  a  convalescent  can  be  reconciled  to  the 
remains  of  an  offensive  and  painful  disorder . 
such  a  man  is  thankful  for  returning  health, 
but  he  sighs  to  be  entirely  well. 

Fourthly,  he  applies  to  the  Saviour  for  suc- 
cour— "  He  cried,  and  said  with  tears,  Lord, 
I  believe ;  help  thou  mine  unbelief."  In  the 
same  way  "  the  Apostles  said  unto  the  Lord, 
Increase  our  faith."  Had  this  prayer  been 
improper,  the  receiver  ought  to  have  rebuked 
it;  but  he  encouraged  it.  Let  us  not  be 
afraid,  with  all  the  first  Christians,  and  im- 
mensely the  majority  ever  since,  to  call  upon 
his  name.  Let  us  bring  all  our  complaints  to 
him.  He  is  the  author  and  finisher  of  faith. 
He  has  the  words  of  eternal  life.  He  quick- 
eneth  whom  he  will.  He  alone  can  relieve 
us ;  but  in  him  all  fullness  dwells.  You  will 
make  no  progress  in  the  Divine  life  if  you 
think  of  advancing  without  him.  Your  growth 
in  grace  is  not  the  offspring  of  your  own  reso- 
lutions and  exertions,  but  your  being  under 
his  agency,  and  receiving  the  supply  of  his 
Spirit — your  living  in  the  Spirit — walking  in 
the  Spirit.  "  Wherefore  also  we  pray  always 
for  you,  that  our  God  would  count  you  worthy 
of  this  calling,  and  fulfil  all  the  good  pleasure 
of  his  goodness,  and  the  work  of  faith  with 
power:  that  the  name  of  our  Lord  Jesus 
Christ  may  be  glorified  in  you,  and  ye  in  him, 
according  to  the  grace  of  our  God  and  the 
Lord  Jesus  Christ." 


SEPTEMBER  22. 

Thou,  O  God,  hast  prepared  of  thy  goodness 

for  the  poor" — Psalm  lxviii.  10. 
The  acknowledgment  refers  to  the  gracious 
attention  of  God  to  Israel  his  pensioners, 
while  they  sojourned  in  the  wilderness.  They 
were  destitute  of  all  ordinary  supplies,  but 
"  he  commanded  the  clouds  from  above,  and 
opened  the  doors  of  heaven,  and  rained  down 
manna  upon  them  to  eat,  and  gave  them  of 
the  corn  of  heaven.  Man  did  eat  angels' 
food :  he  sent  them  meat  to  the  full."  We 
are  not  to  look  for  miraculous  provision  ;  but 
God  has  not  forsaken  the  earth,  nor  forgotten 
to  be  gracious.  Let  us  observe  the  nature 
of  this  goodness,  and  the  subjects  for  whom 
it  is  prepared. 

Tiie  goodness  of  God  appears  in  the  pro- 
duce of  the  ground,  not  only  for  man,  but 
beast.  Indeed  man  is  concerned  in  the  brute 
creation,  and  a  deficiency  with  regard  to  them 
would  materi  illy  affect  his  own  welfare.  But 
while  the  Lord  cares  for  oxen,  and  causes  the 
grass  to  grow  for  the  cattle,  he  provides  corn 
for  the  more  immediate  service  of  man.  This 
forms,  owing  to  our  dependence  upon  it,  what 
the  Scripture  calls  "  the  whole  stay  and  staff 
of  bread."  Judea  was  famous  for  this  noble 
untduction.  Moses  calls  it  "  a  land  of  wheat." 


By  a  boldness  of  metaphor  he  speak?  of  *  the 
kidneys  of  wheat."  In  the  restored  prosperity 
of  this  highly-favoured  people,  this  commodity 
is  not  overlooked :  "  They  shall  flow  together 
to  the  goodness  of  the  Lord  for  wheat" — 
"  The  barns  shall  be  full  of  wheat" — 

But  let  us  pass  from  Judea  to  our  own 
country;  a  land  the  Lord  careth  for,  and 
whose  inhabitants  are  "  fed  with  the  finest 
of  the  wheat"  Who  that  has  lately  watched 
the  springing  of  the  earth,  seen  the  valleys 
standing  thick  with  corn,  heard  the  little  hills 
rejoicing  on  every  side,  and  shouted  as  the 
precious  treasure  was  safely  conveyed  into 
the  garner,  can  help  exclaiming,  "  Thou,  O 
God,  hast  prepared  of  thy  goodness  for  the 
poor."  And  shall  we  expose  ourselves  to  the 
reproach  of  the  prophet,  "  Neither  say  they 
in  their  heart,  Let  us  now  fear  the  Lord  oui 
God,  that  giveth  rain,  both  the  former  and  the 
latter,  in  his  season :  he  reserveth  unto  us  thn 
appointed  weeks  of  the  harvest." 

Two  things  in  this  case  may  hinder  or 
weaken  the  impression  of  his  goodness.  The 
one  is  the  constancy  of  its  return.  It  is  easy 
to  see  that  this  is  really  an  argument  for 
greater  thankfulness,  unless  we  are  to  be  evil 
because  God  is  good  ;  for  surely  the  common- 
ness of  benefits  multiplies  them,  and  increases 
our  obligation  in  a  corresponding  degree.  Yet 
what  is  usual  ceases  to  strike ;  what  is  fre- 
quently repeated,  and  returns  continuously  in 
a  fixed  and  known  regularity,  arrives  without 
emotion,  and  is  regarded  as  a  thing  of  course. 
When  the  manna  first  fell  upon  the  ground 
every  eye  would  be  turned  towards  heaven 
but  it  soon  became  "  this  light  food."  AnJ 
one  reason  why  God  sometimes  withdraws 
or  suspends  an  enjoyment  is,  that  we  may 
learn  to  feel  the  worth  by  the  want  of  the 
blessing. 

The  other  is,  the  means  he  employs.  These 
keep  us  from  seeing  his  hand  ;  yet  that  hand 
worketh  all  in  all.  Away  with  the  semi-infi- 
delity of  philosophers — He  has  established  no 
mechanical  laws  which  render  his  continual 
presence  unnecessary.  Instruments  are  no- 
thing without  his  agency.  If  they  succeed,  it 
is  only  because  he  uses  them.  Second  causes 
are  moved  by  the  first :  "  I  will  hear,  saith 
the  Lord,  I  will  hear  the  heavens,  and  they 
shall  hear  the  earth ;  and  the  earth  shall  hear 
the  corn,  and  the  wine,  and  the  oil ;  and  they 
shall  hear  Jezreel."  David  therefore  fixes 
our  eye  at  once  upon  God  ;  and  says,  "  Thou 
visitest  the  earth,  and  waterest  it ;  thou  great 
ly  enrichest  it  with  the  river  of  God,  which 
is  full  of  water:  thou  preparest  them  corn, 
when  thou  hast  so  provided  for  it.  Thou  wa- 
terest the  ridges  thereof  abundantly;  thou 
settlest  the  furrows  thereof;  thou  makest  it 
soft  with  showers ;  thou  blessest  the  springing 
thereof;  thou  crownest  the  year  with  thy 
goodness ;  and  thy  paths  drop  fatness." 

Miraces  rouse  attention  for  the  moment. 


SEPTEMBER  23. 


307 


but  the  ordinary  workings  of  Divine  Provi- 
dence are  no  less  truly  wonderful  in  them- 
selves :  yea,  the  instant  and  immediate  pro- 
duction of  an  effect  develops  less  of  his  per- 
fections, and  the  securing  of  it  by  various 
and  numberless  combinations,  not  one  fail- 
ing:. We  admire  the  word  that  multiplied 
five  loaves  into  a  sufficiency  to  feed  a  large 
multitude ;  but  whose  operation  is  it  that  an- 
nually increases  the  seed  that  is  sown  "  and 
dies,"  thirty,  sixty,  and  one  hundred  fold  ?  If 
we  have  faith  enough  to  see  God  only  in  ex- 
traordinary events,  our  godliness  will  be  very 
occasional  and  limited.  But  there  are  some 
who  live  in  his  presence,  who  "  walk  with 
God,"  who  confess  him  in  every  trial  and  com- 
fort, and  are  preparing  for  that  heaven  where 
God  is  "  all  in  all." 

If  some  things  would  prevent  our  gratitude, 
others  are  adapted  to  excite  and  strengthen  it. 
Let  us,  if  we  would  be  impressed  with  this 
goodness,  think, 

First,  how  easily  he  could  have  destroyed 
our  hopes.  All  was  suspended  upon  his  will. 
War  might  have  ravaged  and  desolated  our 
fields.  Insects,  blasts,  and  mildew,  were  at 
his  nod.  The  heavens  over  us  might  have 
been  as  brass,  and  the  earth  under  us  as  iron, 
through  continued  and  scorching  heat  Ex- 
cessive rains  might  have  deluged  the  soil, 
injured  the  ripening  of  the  corn,  and  hindered 
the  ingathering. 

Secondly,  let  us  reflect  how  dreadful  the 
effects  of  dearth  would  have  proved.  God 
has  favoured  us  in  a  thousand  instances.  He 
has  not  only  relieved,  but  indulged  us.  With 
how  many  sounds,  and  perfumes,  and  colours, 
and  relishes,  has  he  gratified  our  senses !  But 
these  might  have  been  withholden  without 
annihilating  human  support.  We  never  feel 
in  viewing  a  flower  as  we  do  at  the  sight  of 
an  ear  of  corn.  It  is  when  we  lean  on  the 
stile  and  see  the  waving  bounty,  or  when  we 
walk  through  the  pathway  of  the  standing 
ears ;  it  is  then  we  exclaim,  "  Thou,  O  God, 

fhast  prepared  of  thy  goodness  for  the  poor." 
It  is  not  difficult  to  convince  men  of  the  im- 
portance of  what  relates  to  their  bodies.  The 
flesh  cries  out,  and  if  denied  ease  or  food  will 
he  heard.  Animal  appetites  often  return, 
and  the  relief  of  them  is  even  essential  to 
the  preservation  of  life.  What  so  powerfu] 
as  the  cravings  of  hunger  ?  We  have  also 
relations  to  be  provided  for  as  well  as  our- 
selves. Many  have  families :  some  have  large 
families.  What  is  it  for  a  mother  to  hear  a 
child  cry  for  want,  and  have  no  sustenance  to 
give  it ! 

Thirdly,  we  must  not  forget  how  much  we 
have  deserved  his  displeasure.  We  cannot 
estimate  properly  his  goodness  without  con- 
sidering our  un  worthiness  of  the  least  of  all 
nis  mercies.  Here  there  is  a  difference  be- 
tween us  and  other  crea'.ures.     The  eyes  of 


all  wait  upon  him,  and  he  giveth  them  their 
meat  in  due  season.  But  they  have  never 
offended  him,  they  have  always  fulfilled  the 
end  of  their  being.  But  we  have  renounced 
our  allegiance  to  him,  we  have  followed 
idols,  we  have  joined  in  alliance  with  his 
foes,  and  have  daily  and  hourly  provoked  him 
to  his  face — What  claim  has  a  rebel  upon 
his  gracious  sovereign  ?  or  a  runaway  servant 
who  has  robbed  him,  upon  a  kind  master? 
Where  is  the  henefactor  who  would  continue 
his  bounties  after  numberless  proofs  of  ingrat- 
itude, and  enmity,  and  insult?  Where  then 
should  we  have  been  if  God  had  rewarded  us 
according  to  our  iniquities?  Our  guilt  has 
been  aggravated  beyond  that  of  any  other 
country,  by  reason  of  our  pre-eminent  advan- 
tages. Surely  it  is  of  the  Lord's  mercies 
that  we  are  not  consumed,  because  his  com- 
passions fail  not  Surely  at  the  end  of  another 
harvest  we  are  constrained  to  exclaim,  "  Not 
unto  us,  O  Lord,  not  unto  us ;  but  to  thy  name 
give  glory,  for  thy  mercy,  and  for  thy  truth's 
sake." 

But  we  are  here  reminded  not  only  of  the 
nature  of  his  goodness,  but  the  subjects  of  it: 
"  Thou,  O  God,  hast  prepared  of  thy  goodness 
for  the  poor."  It  is  not  for  them  exclusively. 
"  The  king  is  served  by  the  field."  A  supply 
for  the  poor  is  of  course  a  supply  for  the 
rich ;  and  it  is  easy  to  see  that  a  suspension 
of  the  Divine  goodness  would  involve  all 
ranks.  The  rich  can  no  more  create  than 
the  poor ;  and  should  the  course  of  vegeta- 
tion be  stopped  by  him  who  has  power  to 
destroy  as  well  as  to  produce,  what  profit 
would  a  man  have  of  all  the  wealth  he  pos- 
sessed ?  Wealth  would  be  nothing  if  it  could 
not  be  laid  out ;  and  if  the  time  ever  came, 
which  the  Lord  forbid !  in  which  there  was 
neither  earing  nor  harvest,  the  proprietor,  as 
well  as  the  peasant  and  the  pauper,  would 
perish.  But  it  is  spoken  in  reference  to  the 
poor,  because, 

First,  they  are  the  larger  mass  of  mankind, 
and  whatever  pride  may  think,  in  the  eye  of 
reason,  policy,  and  revelation,  by  far  the  most 
important,  useful,  and  necessary  part. 

Secondly,  they  would  be  more  peculiarly 
affected  by  deficiency.  Dear  purchases  can 
be  made  by  the  rich,  who,  as  the  price  of  pro- 
visions advances,  can  follow  it ;  but  the  poor 
are  speedily  straitened,  and  become  a  prey  to 
scarceness;  and  every  door  is  shut  against 
them  but  that  of  precarious  charity. 

Thirdly,  to  encourage  those  in  humble  and 
trying  life  to  depend  upon  him.  What  he  did 
formerly  he  does  now.  He  prepares  of  his 
goodness  for  the  poor.  He  may  try  you,  and 
require  proof  of  your  confidence,  before  he 
communicates  relief:  but  "  the  neeay  shall 
not  always  be  forgotten,  the  expectation  of 
the  poor  shall  not  perish  for  ever."  "  Trust  ir. 
the  Lord,  and  do  good,  and  dwell  in  the  land, 


3U8 


SEPTEMBER  23. 


and  verily  thou  shalt  be  fed."  And  "  a  little 
that  a  righteous  man  hath,  is  better  than  the 
riches  of  many  wicked." 

Fourthly,  to  enforce  our  attention  to  them, 
from  the  Divine  example.     We  see  how  he 
had  his  eye  upon  the   poor   in  the  Jewish 
economy.    It  is  delightful  to  read  the  various 
provisions  concerning  them  in  the  law  of  Mo- 
ses.   All  the  earth  spontaneously  yielded,  the 
seventh  year,  belonged  to  the  poor.     At  har- 
vest the  owners  were  not  to  cut  down  the  cor- 
ners of  their  fields,  they  were  to  scatter  some 
handfuls  behind  them  for  the  gleaner,  and  if 
they  dropped  a  sheaf  they  were  not  to  go  back 
for  it.     See  what  is  said  with  regard  to  their 
borrowing,  and  pledges :  "  If  thou  lend  money 
to  any  of  my  people  that  is  poor  by  thee,  thou 
shalt  not  be  to  him  as  an  usurer,  neither  shalt 
thou  lay  upon  him  usury.     If  thou  at  all  take 
thy  neighbour's  raiment  to  pledge,  thou  shalt 
deliver  it  unto  him  by  that  the  sun  goeth 
down :  for  that  is  his  covering  only,  it  is  his 
raiment  for  his  skin:  wherein  shall  he  sleep? 
and  it  shall  come  to  pass,  when  he  crieth  unto 
me,  that  I  will  hear;  for  I  am   gracious." 
Again :  "  Ye  shall  not  afflict  any  widow,  or 
fatherless  child.     If  thou  afflict  them  in  any 
wise,  and  they  cry  at  all  unto  me,  I  will 
surely  hear  their  cry."     Hear  James  calling 
men  away  from  the  gold  ring  and  gay  cloth- 
ing :  "  Hearken,  my  beloved  brethren,  Hath 
not  God  chosen  the  poor  of  this  world  rich  in 
faith,  and  heirs  of  the  kingdom  which  he  hath 
promised  to  them  that  love  him  ?  But  ye  have 
despised  the  poor.     Do  not  rich  men  oppress 
you,  and  draw  you  before  the  judgment-seats'!" 
And,  "  Behold,  the  hire  of  the  labourers  who 
have  reaped  down  your  fields,  which  is  of  you 
kept  back  by  fraud,  crieth :  and  the  cries  of 
them  which  have  reaped  are  entered  into  the 
ears  of  the  Lord  of  Sabaoth."     We  inveigh 
not  against  the  distinctions  and  ranks  of  life ; 
yea,  we  would  maintain  them,  and  are  per- 
suaded the  invasions  of  them  are  no  more  ad- 
vantageous to  inferiors  than  to  their  superiors. 
Yet  they  may  be  carried  to  an  extreme.  Nei- 
ther would  we  wish  to  relax  for  one  moment 
the  apostolic  law,  that  "  if  any  man  will  not 
work,  neither  shall  he  eat."     It  was  never 
the  design  of  Providence,  that  the  poor  should 
be  fed  without  labour;  but  if  they  are  willing 
to  labour,  and  cannot  procure  a  decent  and 
comfortable  support  for  themselves,  something 
must  be  wrong  somewhere,  in  the  state  of  the 
community;  and  rulers  and  subjects  should 
remember  the  awful  admonition :  "  Behold,  is 
it  not  of  the  Lord  of  hosts  that  the  people 
shall  labour  in  the  very  fire,  and  the  people 
shall   weary  themselves  *for  very  vanity  1" 
"  For  the  oppression  of  the  poor,  for  the  sigh- 
ing of  the  needy,  now  will  I  arise,  saith  the 
Lord  ;  I  will  set  him  in  safety  from  him  that 
puffeth  at  him." 

Every  season  shows  his  goodness  on  behalf 
01  the  poor.     Let  us  be  mercifu.  as  our  hea- 


venly Father  is  merciful;  and  followers  »» 
God  as  dear  children.  "  If  the  clouds  be  ful. 
of  rain,  they  empty  themselves  upon  the 
earth."  What  a  responsibility  attaches  to  the 
affluent!  What  a  disgrace,  what  a  curse 
will  their  abundance  be  without  diffusion ! 
"Charge  them  that  are  rich  in  this  world 
that  they  be  not  high-minded,  nor  trust  in  un- 
certain riches,  but  in  the  living  God,  who 
giveth  us  richly  all  things  to  enjoy ;  that  they 
do  good,  that  they  be  rich  in  good  works, 
ready  to  distribute,  willing  to  communicate ; 
laying  up  in  store  for  themselves  a  good 
foundation  against  the  time  to  come,  that  they 
may  lay  hold  on  eternal  life."  Let  us  thue 
fall  in  with  the  designs  of  God,  in  befriending 
the  necessitous.  The  poor  we  have  always 
with  us,  and  their  distresses  are  great.  Let 
us  feed  the  hungry,  and  clothe  the  naked, 
and  cheer  those  who  are  ready  to  perish,  and 
cause  the  widow's  heart  to  sing  for  joy :  and 
be  so  many  little  images  of  him  who  prepares 
of  his  goodness  for  the  poor.  It  will  be  one 
of  the  best  ways  in  which  we  can  nhow  our 
gratitude  on  the  present  occasion — But  let  us 
sing  a  song  of  praise  to  the  Author  of  all 
good,  in  the  language  of  David,  so  bemi'ifhlly 
versified  by  Watts — 

"  Good  is  the  Lord,  the  heavenly  King. 
Who  makes  the  earth  his  cate, 
Visits  the  pastures  every  spring, 
And  bids  the  grass  appear. 

"  The  clouds,  like  rivers  rais'd  on  high, 
Pour  out,  at  thy  command, 
Their  watery  blessings  from  the  sky, 
To  cheer  the  thirsty  land. 

"The  soften'd  ridges  of  the  field 
Permit  the  corn  to  spring; 
The  valleys  rich  provision  yield, 
And  the  poor  labourers  sing. 

"  The  little  hills  on  every  side 
Rejoice  at  falling  showers; 
The  meadows,  drest  in  all  their  pride, 
Perfume  the  air  with  flowers. 

"The  barren  clods,  refresh'd  with  rain, 
Promise  a  joyful  crop; 
The  parched  grounds  look  green  again, 
And  raise  the  reaper's  hope. 

'  The  various  months  thy  goodness  crown* 
How  bounteous  are  thy  ways ! 
The  bleating  flocks  spread  o'er  the  down* 
And  shepherds  shout  thy  praise." 


SEPTEMBER  23. 

"  And  in  this  mountain  shall  the  Lord  of  hostt 
make  unto  all  people  a  feast  of  fat  things,  a 
feast  of  wines  on  the  lees,  of  fat  things  full  of 
marrow,  of  wines  on  the  lees  well  refined." 

Isaiah  xxv.  6. 
We  might  remark  here  the  author  of  tin 
entertainment ;  and  the  place  where  it  wat 
to  be  made ;  and  the  richness  of  the  provision . 
but  let  us  notice  only  the  universality  of  the 
design.  When  men  make  a  feast,  they  in- 
vite only  their  relations  and  friends,  or  theit 
rich  neighbours,  who  can  bid  them  again,  and 
make  a  recompp-^..    But  there  is  one  feast 


SEPTEMBER  24. 


309 


0  which  are  invited  the  occupiers  of  the  high- 
ways and  hedges,  and  the  poor,  and  the  maim- 
ed, and  the  halt,  and  the  blind.  Belshazzar 
the  king  made  a  great  feast;  but  it  was  to 
"a  thousand  of  his  lords."  Ahasuerus  made 
a  great  feast;  but  it  was  "  unto  all  his  princes 
and  servants ;  the  power  of  Persia  and  Media, 
the  nobles  and  rulers  of  the  provinces  being 
before  him."  It  is  true,  that  at  the  close  of 
t  M  the  king  made  a  feast  unto  all  the  people 
that  were  found  in  Shushan  the  palace,  both 
unto  great  and  small,  seven  days  in  the  court 
of  the  garden  of  the  king's  palace."  But  how 
large  soever  the  court  of  the  garden  was,  it 
could  contain  on'y  a  few  thousand  partakers, 
while  millions  in  his  one  hundred  and  twen- 
ty-seven provinces,  were  excluded  from  the 
festivity.  But  in  this  mountain  the  Lord 
makes  "  unto  all  people  a  feast  of  fat  things, 
a  feast  of  wines  on  the  lees ;  of  tat  things  full 
of  marrow,  of  wines  on  the  lees  well  re- 
fined." 

That  he  was  able  to  do  this,  shows  his 
greatness  and  all-sufficiency.  That  he  is  will- 
ing to  do  this  shows  the  exceeding  riches  of 
his  mercy  and  grace.  It  serves  to  distinguish 
Christianity  from  Judaism.  The  provisions 
of  the  latter  were  chiefly  confined  to  one  peo- 
ple, and  comparatively  a  very  small  nation : 
but  here  there  is  no  difference  between  Jew 
or  Greek.  Jesus  is  the  Saviour  of  the  world  : 
in  his  name  shall  the  Gentiles  trust ;  in  him 
all  the  families  of  the  earth  shall  be  blessed. 

It  displays  the  unchristianism  of  monopoly. 
It  is  lamentable  to 'think  how  fond  some  are 
of  inclusion,  and  still  more,  if  possible,  of  ex- 
clusion. If  God  was  to  sanction  the  anathe- 
mas of  his  rash  and  erring  creatures,  how  few 
would  be  saved !  But  if,  though  they  should 
call  upon  him  as  long  and  as  loud  as  the  wor- 
shippers called  upon  Baal,  he  will  not  hear 
them.  And  if  they  were  fairly  to  consult  his 
word,  his  word  would  tell  them  that  they 
know  not  what  manner  of  spirit  they  are  of. 
If  they  were  in  a  good  frame  of  mind,  though 
they  would  not  wish  to  sacrifice  truth  to  can- 
dour, they  would  rejoice  in  the  thought  that 
others,  all  others  are  invited  as  well  as  them- 
selves, and  that  for  all  there  is  enough,  and  to 
spare. 

This  universality  should  also  check  despond- 
ency. "  I  feel  my  need  of  these  blessings,  more 
than  of  my  necessary  food,  and  long,  above  all 
things,  to  partake  of  them.  And  O  my  soul, 
what  hinders  me  1  If  the  feast  be  made  for 
all,  why  may  not  I  come,  and  partake  freely  ? 
The  inviters  were  ordered  to  bid  as  many  as 
they  should  find,  both  bad  and  good,  to  the 
marriage., It  would  therefore  be,  not  humility, 
but  even  disobedience,  to  refuse  the  command 
of  the  king.  And  this  is  his  commandment, 
that  we  believe  on  the  name  of  his  Son  Jesus 
Christ" 

Here  too,  is  the  annihilation  of  excuse.  You 
will  be  abh  hereafter  to  plead  no  peculiarity 


in  your  circumstances  as  a  reason  for  your  ir- 
religion.  You  will  see  persons  at  the  rig; 
hand,  of  the,  same  country,  connexions,  calling, 
condition ;  and  of  the  same  nature,  weakness, 
passions,  and  depravity  too,  with  yourselves. 
Truth  will  not  allow  you  to  say,  I  perished 
because  there  was  no  Saviour  able  or  ready  to 
save  me ;  because  no  redress  adequate  to  my 
relief  was  proposed  to  my  hope,  and  placo'' 
within  my  reach.  I  sought  deliverance,  but 
could  not  obtain  it.  He  turned  away  my 
prayer,  and  said,  You  are  an  exception — the 
benefit  was  free  for  all — but  you.  No.  You 
will  have  no  cloak  for  your  sin.  No  allevia- 
tion of  your  misery.  This  will  be  the  hell  ol 
hell — You  would  not  come  to  him  that  you 
might  have  life.  You  were  soul-suicides. 
You  destroyed  yourselves. 


SEPTEMBER  24. 

"  Every  man  therefore  that  hath  heard,  and  hath 
learned  of  the  Father,  cometh  unto  me." — John 
vi.  45. 

Many  perhaps  have  never  particularly  ob- 
served this  expression.  But  it  is  very  in- 
structive. 

It  shows  us  what  faith  is — It  consists  in 
coming  to  Christ  He  is  no  more  in  the  world, 
so  as  to  be  known  after  the  flesh.  The  com- 
ing to  him  could  not  mean  a  corporeal  ap- 
proach, without  excluding  all  now  living,  and 
all  who  have  lived  ever  since,  from  the  pro- 
mise, "  Come  unto  me,  all  ye  that  labour  and 
are  heavy  laden,  and  I  will  give  you  rest : 
and  him  that  cometh  to  me  I  will  in  no  wise 
cast  out"  Yea,  when  he  was  on  earth,  this 
coming  intended  much  more  than  a  bodily  ac- 
cess to  him,  for  he  complained  of  those  who 
were  then  near  him  and  followed  him,  "  ye 
will  not  come  to  me  that  ye  might  have  life ;" 
"ye  also  have  seen  me  and  believed  not" 
But  it  is  a  representation  of  faith  by  its  ope- 
ration and  effect  Faith  is  not  a  mere  notion 
or  belief,  but  such  a  belief  as  is  accompanied 
with  an  application  to  him  for  all  the  purposes 
of  salvation — Therefore  coming  to  him,  and 
believing  on  him,  are  used  by  himself  as  sy- 
nonymous with  each  other. 

It  reminds  us  also  of  the  reasonableness  of 
faith.  Faith  is  not  the  offspring  of  presump- 
tion or  ignorance :  it  flows  from  instruction, 
from  divine  teaching — "  Every  one,  therefore, 
that  hath  heard,  and  hath  learned  of  the  Fa- 
ther, cometh  unto  me."  A  fool  only  would 
intrust  something  immensely  valuable  to  a  be- 
ing with  whom  he  was  unacquainted.  I  have 
ventured,  says  the  Christian,  such  an  inter- 
esting, such  an  infinite  treasure  in  the  hands 
of  Christ,  that  I  should  be  the  most  miserable 
of  all  creatures  had  I  any  suspicion  concern- 
ing him.  "I  know  whom  I  have  believed, 
and  am  persuaded  that  he  is  able  to  keep  that 
which  I  have  committed  to  him  against  that 


310 


SEPTEMBER  25. 


day."  And  every  believer  is  ab.e  to  give  a 
reason  of  the  hope  that  is  in  him.  His  house 
is  great  and  weighty,  and  the  fall  would  in- 
volve not  only  the  "urniture,  but  himself;  and 
many  a  rain  and  many  a  flood  will  arise,  and 
be  sure  to  try  it ;  but  he  feels  secure,  because 
lie  is  conscious  that  it  is  founded  on  a  rock. 
It  is  therefore  said,  "  they  that  know  thy 
Name  will  put  their  trust  in  thee,  for  thou, 
Lord,  hast  not  forsaken  them  that  seek  thee." 
We  see  also  the  entire  importance  of  the 
Lord  Jesus.  We  cannot  infer  the  value  of  a 
thing  from  the  aim  of  men  ;  they  may  attach 
themselves  to  a  trifle,  and  expend  their  labour 
and  sacrifices  on  a  thing  of  naught  But  the 
Lord  is  a  God  of  knowledge ;  by  him  actions 
are  weighed.  And  if  God  fixes  upon  an  end, 
and  always  keeps  it  in  view  ;  and  if,  in  all  he 
says  and  does,  he  seeks  the  promotion  of  it, 
we  may  be  assured  that  the  object  is  un- 
speakably excellent  and  necessary.  Now  we 
here  see  that  all  the  teaching  of  God,  both  in 
the  revelation  of  the  word  and  in  the  work 
of  his  Spirit,  is  designed  to  make  us  feel  our 
need  of  Christ;  and  to  induce  us  to  desire 
him,  and  to  repair  to  him.  This  is  telling  us 
plainly  enough,  that 

"  None  but  Jesus 
Can  do  helpless  sinners  good." 

That  there  is  salvation  in  none  other ;  that  in 
him  all  fullness  dwells ;  that  he  is  all,  and  in 
all, 

Here  is  a  rule  for  ministers  to  go  by.  If 
they  would  conform  to  the  mind  and  method 
of  God  himself — and  none  teaches  like  him — 
every  one  that  hears  and  learns  of  them  will 
be  guided  to  Christ,  and  will  hear  nothing 
but  the  call,  "  Behold  the  Lamb  of  God." 
This  is  not  the  case  with  all  preachers.  If 
we  were  to  hear  and  learn  of  some,  they 
would  lead  us  far  enough  from  him ;  we 
should  be  conducted  to  Epictetus,  or  Moses, 
or  referred  to  our  poor  and  wretched  selves 
for  righteousness  and  strength,  instead  of  be- 
ing left  looking  only  unto  Jesus,  and  crying, 
Lord,  save,  or  I  perish. 

Finally,  here  is  a  test  by  which  we  may 
judge  of  our  spiritual  state.  If  we  are  a  peo- 
ple of  no  understanding,  he  that  made  us  will 
not  have  mercy  on  us,  and  he  that  formed  us 
will  show  us  no  favour.  Am  I  then  taught 
of  God  1  Have  I  heard  and  learned  of  the 
Father  ?  How  shall  I  answer  this  question, 
so  essential  to  my  peace  and  comfort  1  How 
do  I  stand  with  regard  to  Christ  ?  Have  I 
forsaken  the  world,  and  do  my  thoughts  and 
desires  reach  out  after  him  ?  Is  it  the  pre- 
vailing concern  of  my  heart  to  win  Christ? 
to  be  found  in  him  1  to  know  the  power  of  his 
resurrection,  and  the  fellowship  of  his  suffer- 
ings, and  to  be  made  conformable  to  his  death  ? 
Am  I  coming  to  him  as  unto  a  living  stone, 
disallowed  indeed  of  men,  but  chosen  of  God 
and  precious  1  This,  this  is  the  test — Every 
one  that  hath  heard  and  learned  of  the  Fa- 


ther, cometh  unto  him  and  every  one  th*» 
cometh  unto  him  hath  heard  and  learned  of 
the  Father. 


SEPTEMBER  25. 

"  And  Ids  disciples  came,  and  took  up  the  body 
and  buried  it,  and  went  and  told  Jesus." — 
Matt.  xiv.  12. 

While  you  sympathize  with  them  in  their 
loss,  and  applaud  their  conduct  on  the  occa- 
sion, you  are  perhaps  ready  to  envy  them  the 
privilege  they  enjoyed.  "  Ah !  happy  disci- 
ples, to  be  able  to  repair  to  Jesus,  and  tell 
him  your  grief!"  But  you  may  do  the  same. 
He  has  said,  Lo !  I  am  with  you  alway,  even 
unto  the  end  of  the  world.  And  therefore 
though  he  is  no  longer  on  earth  corporeally, 
he  is  here  spiritually.  Though  you  cannot 
see  him,  you  can  approach  him,  and  find  him 
a  very  present  help  in  trouble.  Yea,  you 
have  the  advantage  of  those  who  lived  in  the 
days  of  his  flesh.  He  was  not  then  in  every 
place,  but, 

"  Where'er  we  seek  him  he  is  found, 
And  every  place  is  holy  ground." 

They  often  had  to  go  to  a  distance.  Martha 
and  Mary  had  to  call  in  a  servant,  and  send 
to  him  beyond  Jordan,  saying,  "  Lord,  behold 
he  whom  thou  lovest  is  sick."  But  you  can 
instantly  fall  upon  your  knees,  and  cry,  "  Lord, 
I  am  oppressed,  undertake  for  me  ;"  and 
prayer  will  reach  him  in  a  moment,  in  the 
twinkling  of  an  eye — "Before  they  call  I  wil. 
answer,  and  while  they  call  I  will  hear." 

Realize  therefore  the  privilege ;  and  re- 
member that  the  best  thing  you  can  do  with 
your  trouble  is  to  take  it  to  him.  This  is 
sanctioned  by  the  highest  authority :  "  Is  any 
afflicted  1  Let  him  pray." 
It  is  recommended  by  experience : 

"  What  various  hindrances  we  meet 
In  coining  to  a  mercy-seat : 
Yet  who  that  knows  the  worth  of  prayei, 
But  wishes  to  be  often  there  ?" 

Of  all  the  millions  that  have  tried  it,  thei^.  is 
not  one  but  will  say,  "  It  is  good  for  mc  to 
draw  nigh  to  God  :"  and  also  add,  "  Wait  on 
the  Lord,  be  of  good  courage,  and  he  shall 
strengthen  thine  heart;  wait,  I  say,  on  the 
Lord." 

There  is  nothing  like  the  influence  of  the 
exercise,  in  calming  the  ruffled  mind,  healing 
the  broken  spirit,  and  preserving  us  from  all 
the  unhallowed  feelings  to  which  we  are  lia- 
ble in  the  hour  of  distress. 

To  whom  can  we  be  so  encouraged  to  go 
as  unto  him  ?  Others  are  often  wanting  in 
kindness.  Their  patience  is  soon  exhausted. 
By  our  continual  coming  we  w^ary  them. 
They  may  be  in  a  selfish  or  pettish  frame. 
They  may  be  too  busy  to  attend  to  our  com- 
plaint. It  may  be  deemed  beneath  their  no- 
tice when  they  deign  to  regard  us — What 
airs  they  give  themselves— what  difficulties 


SEP  I'.  AIBER  26. 


311 


tliey  urge — what  delays  they  require-  -  hr  w 
they  love  to  make  us  feel  our  depended ?e — 
and  how  sure  are  they  to  remind  us  oi  our 
faults !  But  he  ubpraideth  not.  Ho  r'.f.spises 
not  the  prayer  of  the  destitute.  Hf  >.  full  of 
condescension  and  long-suffering,  'lis  heart 
is  the  dwelling-place  of  pity.  Hr  presses  us 
to  make  free  with  him — "  Come  vnto  me,  all 
ye  that  labour  and  are  heavy  laJ.jn,  and  I  will 
give  you  rest." 

If  men  were  kind,  they  arc  often  power- 
less. If  their  ear  is  open  to  \nir,  their  hand 
is  shortened  that  it  cannot  rave.  They  may 
weep  when  we  weep,  and  weep  most  of  all 
that  their  resources  can':)  A  aid  their  affec- 
tions. But  nothing  is  too  hard  for  the  Lord. 
As  to  the  trouble  you  tike  to  him,  he  can  ex- 
plain it,  and  show  you  wherefore  he  contend- 
eth  with  you.  He  can  support  you  under  it. 
He  can  deliver  you  from  it  He  can  turn  it 
into  a  blessing.  He  can  enable  you  to  say, 
"  It  is  good  for  -xe  that  I  have  been  afflicted." 

Therefor?  w>  and  tell  Jesus.  It  is  not  in 
all  cases  vA  in  all  respects  improper  to  un- 
bosom y?j'falves  to  a  fellow-creature,  and 
especia1!'/  a  /cllow-Christiaji ;  some  solace  and 
relie:  mp.y  be  obtained  :  but,  says  Cowper — 

•'  VYre  half  the  breath  thus  vainly  spent, 
To  heaven  in  supplication  sent ; 
The  cheerful  cry  w  ojld  oft'ner  be, 
*  Hear  what  the  Lord  hath  done  for  me." " 

fiave  you,  like  thejo  disciples,  been  to  the 
grave,  and  left  your  hope  arid  comfort  in  the 
dust  I  Go  and  teil  bim  who  wept  himself  at 
the  grave  of  La^arns,  and  who  can  be  belter 
to  you  than  ten  sons. 

Have  you  received  intelligence  that  alarms 
or  distresses  you '.'  Do  as  Hezekiah  did — He 
went  and  sprep.d  the  letter  before  the  Lord. 

Have  you  a  heart's  bitterness,  known  only 
to  yourself,  and  which  you  feel  not  at  liberty 
to  divulge  to  any  earthly  connexion  ?  There 
is  nothing  but  you  may  communicate  to  hiin. 
He  enjoins  you  in  every  thing  to  make  known 
your  requests  unto  him. 

Are  you  a  backslider,  and  after  knowing 
the  evil  of  sin,  and  tasting  that  the  Lord  is 
gracious,  have  you  turned  again  to  folly? 
Have  you  sa  d,  I  have  loved  idols,  and  after 
them  will  T  go]  "Oh!  turn;  turn  again." 
"Take  with  you  words,  and  turn  unto  the 
Lord."  You  will  find  him  where,  and  what 
he  was — the  change  has  been  only  in  you — 

"  Behold,  great  God,  we  come  to  thee, 
Though  blushes  veil  our  face  ; 
Constraint  our  last  retreat  to  seek 
In  thy  much  injur'd  grace." 

And  O  thou  sinner,  just  awakened  to  look 
into  thy  condition ;  and  pressed  with  a  sense 
of  thy  guilt,  and  depravity,  and  danger,  art 
asking,  "  What  must  I  do  1"  Go  thou  to  him. 
Wait  for  nothing  to  recommend  thee — He 
looks  for  nothing.  Throw  thyself  at  his  foot- 
stool. Say,  "  Lord,  mine  is  a  pressing  case  ; 
I  must   >btain  relief,  or  be  undone  for  ever. 


Other  refuge  have  I  none.  In  thee  is  my 
help — Leave  not  my  soul  destitute."  And  he 
will  not,  he  cannot  reject  thee ;  for  he  has 
said — Him  that  cometh  unto  me,  I  wiu 

IN    NO    WISE    CAST   OUT. 


SEPTEMBER  26. 

u  He  hath  given  all  things  into  his  hand. 
John  hi.  35. 

Love  is  always  generous.  It  delights  to 
heap"  favours  upon  its  object ;  and  never 
thinks  it  has  done  enough.  But  what  munifl 
cence  is  here  !   "  The  Father  loveth  the  Son, 

and  HATH  GIVEN  ALL  THINGS  INTO  HIS  HAND  !' 

How  far  does  this  universality  reach  !  If 
we  compare  the  assertion  with  other  passages 
of  Scripture,  especially  with  the  words  of  our 
Saviour  after  his  resurrection,  "All  power  is 
given  unto  me  in  heaven  and  in  earth  ;"  and 
with  the  words  of  Paul,  "  He  ascended  up 
far  above  all  heavens,  that  he  might  fill  all 
things :"  we  shall  see  that  it  cannot  be  taken 
too  extensively. 

It  takes  in  all  in  nature.  To  him,  as  we 
learn  from  the  application  of  the  Apostle,  in 
his  Epistle  to  the  Hebrews,  David  refers 
when  he  says,  "  Thou  madest  him  to  have  do- 
minion over  the  works  of  thy  hands ;  thou 
hast  put  all  things  under  his  feet:  all  sheep 
and  oxen,  yea,  and  the  beasts  of  the  field ; 
the  fowl  of  the  air,  and  the  fish  of  the  sea, 
and  whatsoever  passeth  through  the  paths  of 
the  seas."  Accordingly  in  the  days  of  his 
flesh  all  creatures  confessed  and  obeyed  his 
power.  He  made  summer  and  winter.  The 
day  is  his,  the  night  also  is  his.  The  silver 
and  the  gold  are  his,  and  the  cattle  upon  a 
thousand  hills.  The  world  is  his,  and  the 
fullness  thereof — He  is  unworthy  the  name 
of  a  Christian  who  does  not  acknowledge  his 
rights  and  agency  in  all  the  scenes  of  crea- 
tion around  him  ;  walk  with  him  in  the  boun- 
ties of  the  field  ;  and  the  beauties  of  the  gar- 
den ;  see  him  in  the  rose  of  Sharon,  and  the 
lily  of  the  valleys ;  and  hear  him  in  the  voice 
of  every  bird,  and  the  breeze  of  every  wind. 

It  takes  in  all  in  Providence.  All  that  is 
devised  and  carried  on  in  our  world  is  under 
his  rule.  The  government  is  upon  his  shoul- 
der. There  is  not  a  being  to  be  found  but  is 
either  his  servant  or  his  slave  ;  who  does  not 
obey  him  voluntarily  or  by  constraint.  He 
doth  according  to  his  own  will  in  the  army 
of  heaven  and  among  the  inhabitants  of  the 
earth,  and  none  can  stay  his  hand.  He 
changes  the  times  and  the  seasons.  He  re- 
moveth  and  setteth  up  kings.  While  they 
deal  proudly,  he  is  above  them.  While  they 
follow  their  own  passions  they  lulfil  his  de- 
signs. When  they  move  in  the  line  of  his 
purpose  they  are  resistless ;  and  when  they 
turn  from  it,  ana  attempt  to  go  forward,  he 
has  a  hook  for  their  nose,  and  a  bridle  for 


312 


SEPTEMBER  27. 


their  jaws.  The  wrath  of  man  praises  him, 
and  the  remainder  of  wrath  he  restrains — 
like  the  owner  of  the  mill,  who  admits  the 
water  as  long  as  the  grinding  requires,  and 
then  drops  the  hatch.  In  all  our  temporal 
concerns  he  decides  our  successes  or  disap- 
pointments. 

"  If  light  attends  the  course  I  run, 
'Tis  ht  provides  the  rays  ; 
And  'tis  his  hand  that  veils  my  sun, 
When  darkness  clouds  my  days." 

Sickness  and  health,  the  changes  of  life,  the 
time,  place,  and  manner  of  our  death,  are  all 
regulated  by  him  who  "  careth  for  us." 

It  includes  all  in  grace.  The  resources  of 
the  natural  and  providential  worlds  are  his,  to 
enable  him  to  accomplish  the  work  of  grace. 
He  could  not  make  all  things  work  together 
for  the  good  of  his  people,  unless  they  were 
put  under  him,  and  subjected  to  his  control. 
But  they  are.  He  has  power  given  him  over 
all  flesh,  that  he  should  give  eternal  life  to  as 
many  as  the  Father  hath  given  him.  He  is 
made  head  over  all  things  to  the  Church. 
Hence  all  his  ways  towards  them  are  mercy 
and  truth.  He  is  also  king  in  Zion.  Every 
thing  there  is  committed  to  his  authority. 
He  is  the  only  Lord  of  conscience.  He  has 
the  appointment  of  his  own  ordinances.  He 
has  given  prophets,  apostles,  pastors,  evangel- 
ists, teachers.  All  the  influences  of  the  Spirit 
are  dispensed  by  him,  and  from  him.  Par- 
don and  peace,  righteousness  and  strength 
are  in  him — in  him  all  fullness  dwells.  There- 
fore to  him  shall  men  come  :  to  him  shall  the 
gathering  of  the  people  be. 

It  includes  all  in  glory.  At  death  he  comes 
and  receives  the  souls  of  his  people  to  him- 
self, that  where  he  is  there  they  may  be  also. 
At  the  last  day  he  raises  their  bodies,  con- 
fesses them  before  his  Father  and  the  holy 
angels,  and  ushers  them  into  the  joy  of  their 
Lord.  That  better  world  he  viewed  as  his 
own,  even  here,  and  disposed  of  every  thing 
in  it  as  the  owner  and  governor.  "  I  appoint 
unto  you,"  said  he  to  his  disciples,  "  a  king- 
dom, as  my  Father  hath  appointed  me." 
"  This  day,"  said  he  to  the  dying  thief,  "  thou 
shalt  be  with  me  in  Paradise."  The  right- 
eous Judge,  says  the  Apostle,  shall  give  me 
the  crown  of  righteousness :  and  all  the  re- 
wards bestowed  upon  the  churches  in  Asia 
were  conferred  by  him — "  The  Father  hath 
given  all  things  into  his  hand." 

Therefore  let  his  adversaries  tremble. 
They  may  make  war  with  the  Lamb ;  but  the 
Lamb  shall  overcome  them,  for  he  is  King  of 
kings,  and  Lord  of  lords.  Escape  is  impossi- 
ble. Resistance  is  vain — but  submission  is  not. 

And  therefore  if  the  Father  has  given  all 
things  into  his  hand,  let  us  do  the  same.  He 
is  worthy  of  the  surrender,  and  our  interest 
requires  it.  Let  us  give  ourselves  into  his 
hand ;  and  let  us  do  this  three  ways  or  for 
three  purposes — First,  to  be  saved.  Secondly, 


to  be  employed.  And  Thirdly,  to  be  governed 
by  him. 

Then  we  may  be  joyful  in  him ;  and  rejoice 
with  joy  unspeakable,  and  full  of  glory,  ex- 
ulting in  the  thought  that  he  who  is  infinitely 
dear  tn  us  is  so  exalted,  and  that  he  on  whom 
we  entirely  depend  is  so  mighty.  Then  we 
shall  have  nothing  to  fear,  but  every  thing  to 
expect  Our  welfare  is  involved  in  his  ad- 
vancement :  and  because  he  lives  we  shall 
live  also.  We  are  the  followers,  the  friends, 
the  children,  the  bride,  the  members  of  him 
who  is  higher  than  the  highest — He  is  Lord 

OF  ALL. 


SEPTEMBER  27. 

"  We  icould  not  be  unclothed,  but  clothed  upon, 

that  mortality  might  be  swallowed  up  of  life." 

—2  Cor.  v.  4. 

Here  we  seo  that  it  was  not  death  they 
desired,  but  the  result  of  it.  They  wished  to 
resemble  those  who  will  be  found  alive  at  the 
last  day,  who  will  not  sleep,  but  be  changed  : 
or  to  be  privileged  like  Enoch  and  Elias,  who 
went  to  heaven  without  dissolution,  and  were 
glorified  soul  and  body  together.  They  longed 
to  be  clothed,  without  being  found  naked — to 
be  clothed  upon — that  this  corruptible  might 
put  on  incorruption,  and  this  mortal  immor- 
tality— that  their  mortality,  instead  of  being 
lodged  in  the  grave  and  devoured  of  worms 
might  be  swallowed  up  of  life,  as  the  rivulet 
is  swallowed  up  of  the  river,  and  the  outline 
is  swallowed  up  of  the  finished  picture,  and 
the  dawn  is  swallowed  up  of  the  day,  and  the 
child  of  the  man.  That  is,  they  wished,  if  it 
were  possible  and  allowable,  to  reach  their 
completeness  gently  and  insensibly,  without 
such  a  disruption  and  tearing  to  pieces  as 
death.  Three  things  may  be  remarked  from 
hence. 

First.  The  primitive  Christians  were  not, 
as  we  sometimes  imagine,  peculiar  beings, 
and  strangers  to  many  of  our  feelings.  They 
were  men  of  like  passions  with  us,  and  en- 
compassed with  infirmities.  Tney  had  nature 
in  them  as  well  as  grace.  They  were  holy, 
but  human  :  spiritua,,  but  not  divine. 

Secondly.  A  dislike  of  death  is  no  proof 
of  the  want  jf  religion.  The  forerunners  and 
the  accompaniments,  "  the  pains,  the  groans, 
the  dying  strife,"  may  sometimes  deeply  affect 
a  pious  mind.  No  man  ever  yet  hated  his 
own  flesh,  but  nourishes  and  cherishes  it  No 
creature  can  like  its  own  dissolution.  We 
see  this  in  the  animals ;  though  they  have  no 
dread  of  futurity,  they  yet  struggle  for  life 
The  fear  of  death  is  as  naturally  inherent  in 
us  as  hunger,  thirst,  and  sleep ;  and  only  re 
quires  to  be  governed.  Adam  had  it  in  the 
state  of  innocency,  otherwise  the  words,  "  in 
the  day  that  thou  eatest  thereof  thou  shalt 
surely  die,"  would  have  been  no  threatening. 
Our  Saviour,  thoigh  his  humanity  was  sin 


SEPTEMBER  SB. 


313 


fesa  feared  it,  and  prayed  to  him  who  was 
able  to  save  him  from  death,  with  strong  cry- 
ings  and  tears,  Father,  if  it  be  possible,  let 
this  cup  pass  from  me  ;  nevertheless,  not  my 
will  but  thine  be  done.  We  may  covet  a 
thing,  and  not  like  the  mode  in  which  it  is  to 
be  obtained.  The  husband  and  the  father 
longs  to  see  and  embrace  his  family  on  the 
American  shore,  yet  shrinks  back  at  the 
thought  of  the  Atlantic  which  he  has  to  cross. 
A  man  is  confined  with  a  diseased  member, 
and  his  recovery  depends  upon  the  removal 
of  it ;  now  what  he  longs  for  is  not  the  am- 
putation, but  the  cure ;  and  no  one  questions 
whether  he  wishes  to  be  well  because  he 
shudders  at  the  operation. 

Yet,  thirdly,  since  dying  is  the  way,  and 
the  only  way,  to  life  everlasting,  we  should 
endeavour  to  rise  as  much  as  possible  above 
the  dread  of  it  And  faith  can  accomplish 
what  is  impossible  to  flesh  and  blood.  Let  us 
view  the  subject  under  all  the  softenings  given 
it  in  the  Scripture.  Let  us  remember  that 
Jesus  has  taken  away  the  sting  of  death, 
though  the  stroke  remains ;  and  that  the 
stroke  itself  will  not  only  be  harmless,  but 
beneficial,  infinitely  beneficial — To  die  is 
gain.  Keep  your  eye  not  on  what  lies  imme- 
diately before  you,  but  on  the  glory  and  bless- 
edness beyond.  If  the  passage  be  trying,  it 
opens  into  a  wealthy  place — and  it  is  short 
— and  safe — and  you  will  not  be  alone  in  it. 
He  has  said,  "  I  will  never  leave  thee  nor  for- 
sake thee."  Therefore  thank  God,  and  take 
courage,  and  sing — 

"  While  he  affords  his  aid, 
t  cannot  yield  to  fear; 
Though  I  should  walk  through  death's  dark  shade, 
My  Shepfferd  's  with  me  there." 


SEPTEMBER  28. 

•*  To  whom  coming,  as  unto  a  living  stone,  disal- 
lowed indeed  of  men,  but  chosen  of  God,  and 
precious." — 1  Peter  ii.  4. 
Every  attentive  observer. must  be  led  to 
acknowledge  the  truth  of  Isaiah's  words  con- 
cerning the  Messiah,  "  He  is  despised  and  re- 
jected of  men."  When  we  look  around  us, 
we  find  the  multitude  rising  early,  and  sitting 
up  late,  and  eating  the  bread  of  sorrow,  but 
not  seeking  after  Jesus.  Rejoicing  in  the 
work  of  their  own  hands,  but  not  glorying  in 
the  Lord.  This  is  a  fact  peculiarly  painful  to 
Christians,  who,  ever  since  the  eyes  of  their 
understanding  were  opened,  have  been  pray- 
ing, "  Let  the  whole  earth  be  filled  with  his 
glory."  But  let  them  remember  that  he  is 
not  universally  undervalued.  There  are  some 
who  know  his  name ;  yea,  they  have  many 
and  distinguished  associates  in  their  estima- 
tion of  him. 

They  can  claim  God  the  judge  of  all — To 
him  he  is  precious.  "  This  is  my  beloved 
Son  "  says  he,  "  in  whom  I  am  well  pleased." 


"  Behold  my  servant  whom  I  uphold,  mine 
elect  in  whom  my  soul  delighted."  Do  we 
need  proof  of  this  1  "  The  Father  loveth  the" 
Son,  and  hath  given  all  things  into  his  hands." 
He  forgives  us  "  for  Christ's  sake ;"  and  as- 
sures us  that  whatsoever  we  ask  "  in  his 
name"  we  shall  receive. 

They  can  claim  the  innumerable  company 
of  angels.  Though  these  glorious  beings  have 
not  been  redeemed  by  him,  they  know  that 
he  is  their  Maker  and  Preserver ;  and  they 
know  that  he  is  the  Saviour  of  their  younger 
brethren.  He  was  seen  of  angels  as  his  at 
tendants  and  admirers  in  the  days  of  his  flesh. 
They  rejoice,  because  it  is  an  accession  to  his 
subjects,  over  every  sinner  that  repenteth. 
The  sufferings  of  Christ  and  the  glory  that 
should  follow,  are  the  things  into  which  they 
desire  to  look.  And  what  is  the  burden  of 
their  songs?  "I  heard  the  voice  of  many 
angels  round  about  the  throne  and  the  beasts 
and  the  elders :  and  the  number  of  them  was 
ten  thousand  times  ten  thousand,  and  thou- 
sands of  thousands ;  sayin?  with  a  loud  voice, 
Worthy  is  the  Lamb  that  was  slain  to  receive 
power,  and  riches,  and  wisdom,  and  strength, 
and  honour,  and  glory,  and  blessing." 

They  claim  all  the  partakers  of  Divine 
grace.  In  whatever  age  and  country  they 
live ;  and  whatever  distinctions  prevail  among 
them,  there  is  no  difference  here.  Here  -ney 
are  of  one  heart  and  of  one  soul — For  to  fhem 
that  believe  he  is  precious. 

In  what  degree  ?  This  neither  the  tongue 
of  men  or  of  angels  can  express.  But  two 
things  we  may  affirm.  He  is  universally  pre- 
cious. There  are  some  who  may  be  termed 
Christ-dividers.  They  would  be  made  the 
partakers  of  Christ,  but  partially.  They  like 
his  cross  but  not  his  sceptre ;  his  sacrifice  but 
not  his  service.  But  a  real  believer,  when  he, 
so  to  speak,  examines  Christ  all  over,  acqui- 
esces and  delights  in  the  whole  of  him.  He 
is  precious,  says  he,  in  his  person,  precious  in 
his  characters,  precious  in  his  relations,  pre- 
cious in  his  offices,  precious  in  his  life,  pre- 
cious in  his  death,  precious  in  his  doctrine; 
precious  in  his  promises,  precious  in  his  com- 
mands— "  Yea,  he  is  altogether  lovely."  And 
he  is  supremely  precious.  Indeed  we  do  not 
love  him  sincerely,  unless  we  love  him  above 
all.  No  other  regard  becomes  his  claims.  He 
is  the  king  and  the  husband  of  his  church  ; 
and  majesty  and  marriage  allow  of  no  com- 
petition of  right,  or  rivalry  of  attachment. 
Children  are  dear,  health  is  dear,  life  is  dear; 
but  they  are  not  to  be  compared  with  him. 
There  is  no  one  whose  authority  sways  liks 
his ;  there  is  no  one  whose  frown  I  dread,  or 
whose  presence  I  long  for  like  his.  Whom 
have  I  in  heaven  but  thee  ;  and  there  is  none 
upon  earth  that  I  desire  beside  thee — 

"  All  my  rapacious  powers  can  wish, 
In  thee  most  richly  meet ; 
Nor  to  mine  eyes  is  light  so  dear 
Nor  friendship  half  so  sweet." 


au 


SEPTEMBER  29. 


SEPTEMBER  29. 

*  Itrt  mine  outcasts  dwell  with  thee,  Moab ;  be 
thou  a  covert  to  them  from  the  face  of  the  spoil- 
er :  for  the  extortioner  is  at  an  end,  the  spoiler 
ceaseth,  the  oppressors  are  consumed  out  of  the 
lund." — Isaiah  xvi.  4. 

The  Assyrians  were  going  to  invade 
Judea ;  in  consequence  of  which  some  of 
the  people  would  flee  for  shelter  to  Moab,  a 
neighbouring  country.  In  the  words  we  have 
read,  God  bespeaks  protection  on  their  behalf 
during  their  exile ;  and  intimates  that  their 
distress  would  be  only  short,  owing  to  the 
destruction  of  the  destroyer.  Thore  are 
several  things  here  noticeable  and  instruc- 
tive. 

We  see  that  Israelites  may  be  "  outcasts." 
They  are  not  outcasts  from  God,  for  he  does 
not  cast  away  his  people  whom  he  foreknew. 
Fear  may  indeed  lead  them  to  say,  "  I  am 
cast  out  of  his  sight;"  and  to  ask,  "will  the 
Iiord  cast  off  for  ever,  and  will  he  be  favoura- 
ble no  more]"  But  this  is  their  infirmity. 
What  says  the  promise  1  "  Lo,  I  will  com- 
mand, and  I  will  sift  the  house  of  Israel 
among  all  nations,  like  as  corn  is  sifted  in  a 
sieve,  yet  shall  not  the  least  grain  fall  upon 
the  earth."  But  they  may  be  outcasts  with 
regard  to  others.  Outcasts  by  national  dis- 
tress ;  for  in  this  respect  all  things  come  alike 
to  all.  Thus  it  was  with  the  good  Shunam- 
ite,  whose  son  had  been  restored  to  life  :  Eli- 
jah said,  "Arise,  and  go,  thou  and  thine 
household,  and  sojourn  wheresoever  thou 
canst  sojourn :  for  the  Lord  hath  called  for  a 
famine  ;  and  it  shall  also  come  upon  the  land 
seven  years."  So  in  the  time  of  the  Judges 
the  same  calamity  prevailed  ;  and  "  a  certain 
man  of  Bethlehem-judah  went  to  sojourn  in 
the  country  of  Moab,  he,  and  his  wife,  and 
his  two  sons."  The  want  of  employment 
also,  as  well  as  of  provision,  may  compel  to 
such  a  step.  We  have  no  pity  on  idlers :  they 
that  will  not  work  should  not  eat :  but  it  is 
hard  to  be  willing  to  work,  and  be  able  to  get 
nothing  to  do.  A  native  country  is  dear,  and 
a  trifling  cause  will  not,  and  should  not  in- 
duce us  to  leave  it.  Duty  says,  "  Dwell  in  the 
land"  as  long  as  hope  says,  "  Verily,  thou  shalt 
be  fed  :"  but  necessity  has  no  law.  Outcasts 
by  the  violence  of  persecution.  Thus  when 
the  poor  man,  born  blind,  confessed  the  Sa- 
viour, and  recommended  his  Benefactor,  the 
Pharisees,  it  is  said,  "cast  him  out;"  they 
drove  him  from  the  assembly  and  excommu- 
nicated him.  At  the  time  of  Stephen's  death 
"  there  was  a  great  persecution  against  the 
Church  which  was  at  Jerusalem ;  and  they 
were  all  scattered  abroad  throughout  the  re- 
gions of  Judea  and  Samaria,  except  the  Apos- 
tles." But  those  though  spared  lorthe  time, 
were  also  soon  dispersed.  How  many  out- 
casts were  there  from  France  upon  the  infa- 
mous revocation  of  the  edict  of  Nantz  !  And 


how  many,  before  the  rights  of  conscience 
were  acknowledged,  left  this  country  and 
fled  to  America,  carrying  liberty  and  religion 
with  them  !  And  though  now  persecution  is 
entirely  unsanctioned  not  only  by  one  consti- 
tution, but  government,  and  no  man  can  be 
made  legally  afraid,  even  whr-n  he  calls  his 
neighbour  under  his  vine  and  under  his  fig- 
tree,  yet  hardships  are  still  endured  by  indi- 
viduals from  the  carnal  mind,  that  is  enmity 
against  God  :  and  we  have  known  "'ives  that 
have  been  abandoned;  children  that  have 
been  disinherited ;  tradesmen  that  have  been 
deserted;  servants,  mechanics,  and  tenants, 
that  have  been  dismissed  from  their  places, 
employment,  and  farms,  because  they  adhered 
to  their  religious  convictions.  Outcasts  by 
reproach.  Where  the  person  is  not  injured, 
and  individuals  are  not  deprived  of  their  lib- 
erty or  substance,  the  name  may  be  cast  out 
as  an  evil.  They  may  be  viewed  as  hypocrites, 
as  enthusiasts,  as  deranged,  as  melancholy, 
and  be  excluded  from  parties  and  circles  as 
unworthy  of  their  company,  and  fit  only  for 
scorn  or  pity.  "  Hear  the  word  of  the  Ix)rd, 
ye  that  tremble  at  his  word ;  Your  brethren 
that  hated  you,  that  cast  you  out  for  my 
name's  sake,  said,  Let  the  Lord  be  glorified  : 
but  he  shall  appear  to  your  joy."  For  he  that 
gathereth  the  outcasts  of  Israel — 

Is  not  ashamed  to  own  them  as  his — "  My 
outcasts."  Instead  of  despising  them,  he  is 
the  more  ready  to  confess  them  when  they 
suffer  for  his  sake,  or  peculiarly  need  his  fa- 
vour. And  though  they  may  be  poor,  afflicted, 
and  contemned,  yet  under  every  outward  dis- 
advantage they  are  more  excellent  than  their 
neighbours,  and  he  deems  them  .his  peculiar 
treasure.  "  When  there  were  but  a  few  men 
in  number ;  yea,  very  few,  and  strangers  in 
it.  When  they  went  from  one  nation  to  an- 
other, from  one  kingdom  to  another  people  ; 
he  suffered  no  man  to  do  them  wrong:  yea, 
he  reproved  kings  for  their  sakes;  saying, 
Touch  not  mine  anointed,  and  do  my  prophets 
no  harm."  When  they  were  brickmakers  in 
Egypt,  he  "gave  Egypt  for  their  ransom." 
When  they  were  captives  in  Babylon,  he  gave 
"  Ethiopia  and  Seba  for  them."  "  Since," 
says  he,  "  thou  wast  precious  in  my  sight,  thou 
hast  been  honourable,  and  I  have  loved  thee : 
therefore  will  I  give  men  for  thee,  and  people 
for  thy  life."  But  read  the  language  of  the 
Apostle.  "They  were  stoned,  they  were 
sawn  asunder,  were  tempted,  were  slain  with 
the  sword :  they  wandered  about  in  sheep- 
skins and  goatskins  ;  being  destitute,  afflicted, 
tormented  ;  they  wandered  in  deserts,  and  in 
mountains,  and  in  dens  and  caves  of  the  earth" 
— Yet  adds  he,  "  Of  whom  the  world  was  not 
worthy." 

He  can  raise  up  for  them  friends  even 
among  strangers  and  enemies.  The  Moabites 
were  old,  and  had  been  often  very  cruel  foes 
to  Israel — yet  says  God,  "  Let  mine  outcasts 


SEPTEMBER  30. 


sua 


dwell  witii  thee,  Moab ;  and  be  thou  a  covert 
to  them  from  the  face  of  the  spoiler."  The 
people  of  the  world  ought  to  be  kind  to  the 
people  of  God,  for  they  owe  much  to  them  ; 
they  derive  many  exemptions  and  many  ad- 
vantages from  their  influence  and  prayers. 
But  the  world  knoweth  them  not ;  and  from 
their  principles  and  dispositions  we  could  look 
only  for  hatred  and  opposition.  And  yet,  "  the 
earth  helped  the  woman."  The  servants  of 
God  have  often  been  succoured  by  persons  as 
unlikely  to  serve  them,  as  the  ravens  were  to 
bring  Elijah  food  in  the  morning  and  in  the 
evening.  When  you  wish  to  carry  a  measure 
with  your  fellow-creatures,  put  the  case  into 
the  hands  of  the  Lord  of  all.  Never  limit  his 
power  or  his  goodness.  He  has  not  only  all 
events,  but  all  hearts  under  his  control ;  and 
he  turneth  them  like  rivers  of  water.  The 
grand  thing  is  to  approve  ourselves  unto  him : 
for  when  a  man's  ways  please  the  Lord,  he 
maketh  also  his  enemies  to  be  at  peace  with 
him.  This  Jacob  found,  after  prayer,  in  meet- 
ing Esau.  Nehemiah  prayed  to  the  God  of 
heaven,  and  the  heathen  monarch  was  in- 
duced to  favour  his  wish  on  behalf  of  his 
country.  And  at  the  three  annual  festivals  of 
the  Jews,  when  all  the  males  were  drawn  to 
Jerusalem,  and  invasion  seemed  easy  and  in- 
viting, he  suffered  none  of  the  surrounding 
nations  even  to  desire  their  border. 

Finally,  It  is  not  long  the  Lord's  sufferers 
will  need  assistance  or  protection.  This  was 
the  case  here ;  and  we  know  how  it  was  ac- 
complished. The  danger  was  great;  the  ene- 
my had  taken  all  the  strong  holds  of  Judah, 
and  had  encamped  against  Jerusalem  itself. 
But  there  he  was  arrested  and  destroyed. 
This  God  foresaw,  for  he  had  purposed  and 
promised  it;  and  therefore  he  speaks  of  it  as 
done  already :  "  For  the  extortioner  is  at  an 
end,  the  spoiler  ceaseth,  the  oppressors  are 
consumed  out  of  the  land."  The  same  may 
be  said  of  all  those  that  distress  or  alarm  the 
Christian.  He  may  be  delivered  from  many 
of  his  difficulties  and  afflictions  before  death. 
But  it  is  only  during  life  he  can  want  or  suf- 
fer. How  short  therefore  the  season  of  trial ! 
And  much  of  this  is  gone  already.  Every  day 
and  hour  your  salvation  is  nearer  than  when 
you  believed.  A  few  more  sighs,  and  all  sor- 
row and  sighing  shall  cease.  A  few  more 
tears,  and  all  tears  shall  be  wiped  from  your 
eyes.  Weeping  may  endure  for  a  night,  but 
joy  cometh  in  the  morning ;  a  morning  ob- 
scured by  no  cloud,  and  followed  by  no  night. 
Yea,  faith  in  the  sure  word  of  promise,  real- 
izing not  only  the  nearness,  but  the  certainty, 
considers  the  salvation  as  accomplished — "  It 
is  done."  "  Return  unto  thy  rest,  O  my  soul ; 
for  the  Lord  hath  dealt  bountifully  with  thee. 
For  thou  hast  delivered  my  soul  from  death, 
mine  eyes  from  tears,  and  my  feet  from  fall- 
ing." 


SEPTEMBER  30. 

"Seeing  we  also  are  compassed  about  with   so 
great  a  cloud  of  witnesses." — Hebrews  xii.  1. 

— We  should  be  encouraged  to  go  on  in 
our  Christian  course,  or,  as  the  Apostle  ex- 
presses it,  "  lay  aside  every  weight,  and  the 
sin  which  doth  so  easily  beset  us."  Let  us 
notice  the  fact,  and  see  how  it  bears  as  an  ar- 
gument Some  suppose  that  Paul  here  refers 
to  spectators,  rather  than  examples.  Persons 
in  running  a  race  had  many  gazing  on  them, 
and  the  presence  of  the  lookers-on,  as  well  aa 
the  prize  itself,  served  to  animate  them. 
From  hence,  if  successless,  they  were  morti- 
fied as  well  as  disappointed ;  if  crowned,  they 
were  not  only  rewarded  but  applauded.  It  is 
a  solemn  truth,  that  we  are  never  unseen  in 
religion;  many  eyes  are  upon  us:  and  we 
should  pray  to  be  led  in  a  plain  path,  because, 
as  the  margin  reads  it,  of  our  observers.  The 
world  and  the  church,  our  fellow  Christians 
and  our  ministers,  behold  us ;  we  are  a  spec- 
tacle to  angels  as  well  as  to  men;  we  are 
seen  by  the  Judge  of  all.  But  though  this  be 
a  truth,  we  are  persuaded  the  Apostle  alludes 
not  to  spectators,  but  examples.  He  refers  to 
the  characters  he  had  recorded  in  the  prece- 
ding chapter,  commencing  with  pious  Abel, 
and  reaching  down  to  the  close  of  the  Mac- 
cabean  period  of  the  Commonwealth  of  Is- 
rael. 

These  he  says,  "encompass  us  about." 
Their  bodies  were  long  ago  laid  in  the  grave, 
while  their  spirits  returned  to  God  who  gave 
them ;  and  in  this  state  it  is  commonly,  perhaps 
justly,  supposed  that  they  have  no  intercourse 
with  the  affairs  of  this  lower  world  ;  Abraham 
is  ignorant  of  us,  and  Israel  acknowledges  us 
not.  But,  rescued  from  oblivion,  their  names, 
words,  and  deeds  are  found  in  the  Scriptures ; 
and  by  perusing  these  writings,  we  bring 
them  around  us  from  every  quarter;  they 
strike  us  in  every  direction.  We  seem  to 
see  them  looking  anxiously  on  us,  and  seem 
to  hear  them  saying,  "  We  were  once  in  the 
same  state  with  you,  and  you  will  soon  be  in 
the  same  glory  with  us.  Wherefore,  gird 
up  the  loins  of  your  mind,  be  sober,  and 
hope  to  the  end  for  the  grace  that  is  to  be 
brought  unto  you  at  the  revelation  of  Jesus 
Christ." 

He  remarks  their  number — "  a  cloud,"  "  a 
great  cloud  of  witnesses."  They  were  few 
compared  with  their  contemporaries  of  the 
same  age ;  but  collectively  considered,  they 
were  a  multitude  which  no  man  could  num- 
ber. In  the  most  degenerate  period,  the 
Lord  had  a  people  for  his  Name ;  and  they 
often  exceeded  the  estimation  of  hope.  When 
Elijah  supposed  he  was  the  only  true  wor 
shipper  in  the  land,  the  Lord  had  reserved 
unto  himself  seven  thousand  men  who  hai 
not  bowed  the  knee  to  the  image  of  Baa^ 


316 


OCTOBER  1. 


and  whose  lips  had  not  kissed  him.  But  if 
the  aggregate  was  great  when  Paul  wrote 
this  Epistle,  what  has  it  become  since  I  And 
what  is  it  nowl  How  many  millions  have 
been  added,  since,  to  the  general  assembly 
and  church  of  the  first-born  ! — In  whose  fel- 
.owship  we  reckon  up  not  a  few  of  our  own 
connexions,  with  whom  we  have  taken  sweet 
counsel  together,  and  gone  to  the  house  of 
God  in  company ! 

He  gives  this  number  a  name — They  are 
u  great  cloud  of  "  witnesses" — This  name 
God  gives  to  all  his  people :  "  ye  are  my  wit- 
nesses." According  to  the  Apostle,  these 
glorified  beings  testified  to  the  nature  of  faith, 
and  proved  it  to  be  "  the  substance  of  things 
hoped  for,  the  evidence  of  things  not  seen." 
They  testified  to  the  truth  and  the  cause  of 
God ;  and  they  testified  by  their  lips  and  lives, 
and  especially  by  their  sufferings.  They  at- 
tested from  experience,  that  religion  was  a 
practicable  thing,  for  they  exemplified  it, 
though  they  had  been  men  of  the  same  nature, 
passions,  and  infirmities  with  others.  They 
showed  also  from  their  own  experience,  that 
religion  was  not  an  unprofitable  thing ;  they 
never  served  him  in  vain;  but  were  always 
more  than  indemnified  for  every  sacrifice  they 
made.  They  all  found  it  good  to  draw  near 
a)  God.  He  was  always  better  to  them  than 
their  fears.  He  not  only  delivered,  but  in- 
dulged them.  They  were  troubled  on  every 
side,  yet  not  distressed.  They  trod  on  briers 
and  thorns,  but  their  shoes  were  iron  and 
brass.  They  had  arduous  services  and  trials, 
but  as  their  days  so  was  their  strength.  They 
always  complained  of  themselves,  but  never 
of  their  Lord  and  Saviour — They  spake  well 
of  his  name,  and  have  left  this  confirmed,  this 
inviting  testimony  behind  them,  "  O  taste  and 
see  that  the  Lord  is  good :  blessed  is  the  man 
that  trusteth  in  him."  "Lo  this,  we  have 
searched  it,  so  it  is ;  hear  it,  and  know  thou 
it  for  thy  good." 


OCTOBER  1. 

*  As   for  me,  I  will  behold  thy  face  in  righte- 
ousness"— Psalm  xvii.  15. 

This  is  the  language  of  a  man  whose  mind 
is  made  up ;  who  has  decided  for  himself;  who 
does  not  suspend  his  conduct  upon  the  reso- 
lution of  others.  "This  is  my  choice,  my 
hope,  my  relief,  my  comfort  If  the  whole 
world  should  go  another  way,  this  is  mine.  I 
would  draw  others,  I  would  draw  all  into  the 
same  course,  for  I  know  the  blessedness  of  it 
—But  I  dare  not  Jbe  governed  by  them — As 
for  me,  1  will  behold  thy  face  in  righteous- 
ness." 

It  is  the  language  of  a  man  rising  in  life; 
and  with  great  prospects  before  him.  From 
r  mere  shepherd,  he  had  become  a  hero  and 


a  conqueror ;  he  had  married  into  the  roya 
family,  and  knew  he  was  to  fill  the  throne  of 
Israel.  All  this  he  overlooks,  like  a  true  son 
of  Abraham,  who  "  by  faith  sojourned  in  the 
land  of  promise,  as  in  a  strange  country, 
dwelling  in  tabernacles  with  Isaac  and  Jacob, 
the  heirs  with  him  of  the  same  promise :  for 
he  looked  for  a  city  which  hath  foundations, 
whose  builder  and  maker  is  God."  This  is 
the  victory  that  overcometh  the  world,  even 
our  faith.  The  sun  conceals  the  stars,  not  by 
a  diffusion  of  darkness,  but  of  superior  splen- 
dour. To  one  who  has  looked  within  the 
veil,  and  seen  the  glory  that  shall  be  revealed, 
what  are  all  earthly  honours,  riches,  and  do- 
minion. "  Men  of  the  world  have  their  por- 
tion in  this  life — as  for  me,  I  will  behold  thy 
face  in  righteousness." 

It  is  the  language  of  a  Jew.  Though  the 
Jews  lived  under  a  dispensation  abounding 
with  carnal  ordinances,  some  of  them  were 
far  from  being  carnal  men.  Many  of  the 
promises  addressed  to  them  regarded  the  life 
that  now  is,  and  they  had  an  obscurer  revela- 
tion of  a  future  state  than  we.  Our  Saviour 
tells  his  disciples  that  many  prophets  and 
kings  had  desired  to  see  the  things  which 
they  saw,  and  did  not  see  them  ;  and  Paul 
says,  that  life  and  immortality  were  brought 
to  light  through  the  Gospel.  But  this  is  tc 
be  taken  comparatively,  and  not  absolutely. 
In  Judah  was  God  known :  his  name  was 
great  in  Israel.  Jacob  said,  "  I  have  waited 
for  thy  salvation,  O  Ixird  ;"  but  what  salva- 
tion could  he  look  for  in  death,  unless  a  salva- 
tion beyond  the  grave  ?  Moses  "  had  respect 
unto  the  recompense  of  the  reward."  And 
David  said,  "  As  for  me,  I  will  behold  thy 
face  in  righteousness." 

The  source  from  which  he  derived  his 
prospect  of  blessedness  was  God,  in  whose 
presence  there  is  fullness  of  joy.  If  we  do 
not  make  him  the  strength  of  our  heart,  and 
our  portion  for  ever,  we  may  seek  happiness, 
but  we  shall  never  find  it.  Had  a  capacity 
to  make  us  happy  been  placed  in  any  crea- 
ture, we  should  have  been  necessarily  at- 
tached to  idolatry,  by  the  very  law  of  our 
being. 

The  beholding  of  God's  face  signifies  two 
things.  First,  the  enjoyment  of  his  favour. 
In  the  Scripture,  to  seek  his  favour  is  to  seek 
his  face:  and  for  God  to  make  his  face  to 
shine  upon  us,  is  to  be  gracious  unto  us. 
Hence,  says  David,  "There  be  many  that 
say,  Who  will  show  me  any  good  ?  Lord, 
lift  thou  up  the  light  of  thy  countenance  upon 
us."  What  can  equal  the  expression  of  his 
love?  In  his  favour  is  life.  Secondly,  Inti- 
mate communion  with  him.  David  was  so 
far  reconciled  to  Absalom,  as  to  allow  of  his 
return  to  Jerusalem ;  but  he  said,  "  Let  him 
turn  to  his  own  house,  and  let  him  not  see 
my  face.     So  Absalom  dwelt  two  full  years 


OCTOBER  2. 


317 


in  Jerusalem,  and  saw  not  the  king's  face." 
Angels  are  represented  as  '•  always  beholding 
the  face  of  our  heavenly  Father."  And  thus 
it  is  said  of  the  glorified  saints,  "They  shall 
serve  him,  and  they  shall  see  his  face."  That 
is,  they  shall  enjoy  the  most  perfect  acquaint- 
ance and  intimacy  with  him. 

Of  this  beatifical  vision  we  know  very  lit- 
tle, and  very  little  can  we  know  till  the  voice 
cries,  "  Come  and  see."  But  one  thing  we 
know — It  is  the  way  in  which  the  blessedness 
will  be  realized  ;  "  I  shall  behold  thy  face  in 
righteousness."  Righteousness  is  not  a  casual 
or  usual  concomitant  of  the  privilege,  but  an 
essential  requisite  to  it  It  is  indispensable  in 
two  respects — as  to  merit  or  title — and  as  to 
meetness  or  preparation.  The  former  is  de- 
rived from  the  righteousness  of  another,  in 
which  Paul  wished  to  be  found,  and  which  he 
calls  the  righteousness  of  God  by  faith ;  and 
which  is  for  all  and  upon  all  them  that  be- 
lieve. The  latter  is  from  a  righteousness  of 
our  own ;  by  which  we  mean,  not  that  it  is 
ours  derivatively,  but  subjectively,  being 
wrought  in  us  by  the*  influence  of  the  Holy 
Spirit.  The  one  is  the  righteousness  of  justi- 
fication, the  other  the  righteousness  of  sanc- 
tification :  the  one  is  a  relative  change,  or  the 
change  of  our  state ;  the  other  a  personal 
change,  or  the  change  of  our  nature.  They 
are  very  distinguishable  from  each  other,  but 
they  are  always  united,  and  they  are  equally 
necessary.  A  title  to  a  thing  is  not  a  meet- 
ness for  it :  but  the  Apostle  blesses  God  who 
had  made  them  meet  for  the  inheritance  of  the 
saints  in  light  That  can  never  make  us 
happy  which  is  not  adapted  to  our  disposition. 
We  cannot  even  hope  for  an  object  unless  we 
value  it  and  desire  it :  but  our  wishes  follow 
our  convictions  and  our  feelings.  No  one 
longs  for  the  heaven  of  a  Christian,  but  he 
who  is  renewed  in  the  spirit  of  his  mind ; 
and  he  alone  is  capable  of  enjoying  it — Except 
a  man  be  born  again,  he  cannot  see  the  king- 
dom of  God. 

Therefore  the  decision  is,  Blessed  are  the 
pure  in  heart,  for  they  shall  see  God  :  with- 
out holiness  no  man  shall  see  the  Lord.  And 
the  subjects  of  Divine  grace  do  not  feel  this 
a  hardship :  they  do  not  groan,  What  a  sad 
thing  it  is  that  we  cannot  go  to  heaven  unless 
we  are  sanctified  !  they  love  sanctification, 
and  pray  to  be  delivered  from  all  their  iniqui- 
ties. Suppose  a  man  had  the  promise  of  an 
estate,  and  was  assured  he  should  be  put  in 
possession  of  it  as  soon  as  ever  he  was  recov- 
ered from  sickness,  would  he,  while  suffering 
the  effects  of  his  vile  and  painful  disease,  say, 
How  lamentable  it  is  that  I  cannot  be  put  into 
the  enjoyment  of  my  estate  till  I  am  well ! 
He  would  feel  that  he  could  not  enjoy  it 
while  the  malady  continued ;  and  would  long 
for  his  health,  even  for  its  own  sake,  if  no 
inheritance  followed  the  invaluable  blessing 
itself. 


OCTOBER  2. 

"And  he  began  to  say  unto  them,  This  Jay  it 
this  scripture  fulfilled  in  your  ears  A  nd  all 
bare  him  witness,  and  wondered  at  the  gra 
cious  words  which  proceeded  out  of  his  mouth 
And  they  said,  Is  not  this  Joseph's  son  ?" — 
Luke  iv.  21,  22. 

This  is  all  we  have  of  his  wonderful  ser- 
mon at  Nazareth.  And  who  can  fill  up  the 
outline  1  But  while  we  want  the  matchless- 
ness  of  his  own  exemplification,  we  have  the 
text,  and  are  able  to  discern  something  of  the 
truth  and  force  of  the  words  in  their  bearing 
on  him  who  spake  as  never  man  spake — 
"  And  there  was  delivered  unto  him  the  book 
of  the  prophet  Esaias.  And  when  he  had 
opened  the  book,  he  found  the  place  where  it 
was  written,  The  Spirit  of  the  Lord  is  upon 
me,  because  he  hath  anointed  me  to  preach 
the  gospel  to  the  poor ;  he  hath  sent  me  to 
heal  the  broken-hearted,  to  preach  deliverance 
to  the  captives,  and  recovering  of  sight  to  the 
blind,  to  set  at  liberty  them  that  are  bruised, 
to  preach  the  acceptable  year  of  the  Lord." 
It  is  useless  to  inquire,  because  it  is  impos- 
sible to  determine,  whether  this  scripture  was 
one  of  the  appointed  lessons  for  the  day,  or 
whether  he  chose  it  purposely  for  the  occa- 
sion, or  whether  it  was  the  first  passage  that 
presented  itself  to  his  eye  when  he  unfolded 
the  roll.  The  latter  would  seem  probable; 
yet,  were  this  to  be  conceded,  we  must  re- 
member that  he  did  nothing  casually ;  acci- 
dental circumstances  subserved  his  pleasure 
and  were  parts  of  his  plan.  But  he  asserts 
his  qualification  for  his  work  and  the  design 
of  his  office.  His  mission  was  all  mercy.  He 
came  not  to  condemn  the  world,  but  to  seek 
and  to  save  that  which  was  lost.  The  state- 
ment more  than  implies  the  fallen  perishing 
condition  of  mankind.  The  truth  of  the  hu- 
miliating fact  is  the  dark  ground  on  which 
alone  the  glory  of  the  Gospel  can  be  displayed 
to  advantage.  If  we  deny  it,  the  Gospel  has 
nothing  to  do  with  us,  and  we  shall  have  little 
to  do  with  the  Gospel.  But  happy  are  they, 
however  painful  the  conviction,  who  feel  that 
they  are  in  the  state  of  wretchedness  which 
the  Gospel  is  intended  to  relieve.  To  them 
it  will  be  indeed  glad  tidings.  They  will  see 
that  it  is  every  way  suitable  to  their  woes 
and  wants,  and  entirely  adequate  to  their 
relief. 

Draw  near,  and  lay  open  your  complainta 
Are  you  "  poor  1"  Envy  not  those  who  have 
an  abundance  of  this  world's  goods.  Let  not 
your  privations  induce  you  to  murmur  or  de- 
spair. You  may  be  rich  in  faith,  and  heirs  of 
the  kingdom  which  the  Lord  hath  promised 
to  them  that  love  him.  The  poor  have  the 
Gospel  preached  unto  them :  and  if  you  re- 
ceive the  message,  it  will  bless  your  bread 
and  your  water;  it  will  turn  your  humble 
dwelling  into  a  heavenly  oalace     it  will  fill 


ais 


OCTOBER  3. 


you  with  all  the  fullness  of  God — "  He  hath 
anointed  me  to  preach  the  Gospel  to  the  poor." 

Are  you  "  broken-hearted  V  pressed  down, 
crushed  with  fear  and  sorrow,  arising  from  a 
sense  of  sin  and  guilt  1  A  wounded  spirit 
who  can  bear  1  But  he  healeth  the  broken  in 
heart,  and  bindeth  up  all  their  wounds.  In 
other  cases  people  are  said  to  die  of  a'  broken 
heart ;  but  here  they  will  only  die  of  a  whole 
one.  He  is  nigh  unto  them  that  are  of  a 
broken  heart,  and  saveth  such  as  be  of  a  con- 
trite spirit — "He  hath  sent  me  to  heal  the 
broken-hearted." 

Are  you  enslaved !  There  is  no  bondage 
like  the  bondage  of  corruption  :  no  vassalage 
.ike  the  slavery  of  the  soul  under  the  domin- 
ion of  sin,  and  when  taken  captive  by  the 
devil  at  his  will.  Have  you  felt  the  degrada- 
tion and  misery,  and  do  you  sigh  for  deliv- 
erance 1  Turn,  ye  prisoners  of  hope,  to  him 
who  can  make  you  free  indeed — "  He  is  sent 
'•  to  preach  deliverance  to  the  captives." 

Are  you  "  blind"  as  well  as  bound  1  This 
was  the  case  with  Samson  and  Zedekiah ; 
their  oppressors  having  put  out  their  eyes. 
We  have  known  persons  deprived  of  bodily 
sight  who  were  able  to  see  clearly  the  things 
of  God  :  but  multitudes  who  have  corporeal 
vision  are  alienated  from  the  life  of  God 
through  the  ignorance  that  is  in  them,  be- 
cause of  the  blindness  of  their  heart.  They 
see  no  beauty  nor  comeliness  in  him  who  is 
fairer  than  the  children  of  men.  But  he  can 
open  the  eyes  of  the  understanding,  and  make 
us  wise  unto  salvation — He  is  sent  "  for  the 
recovering  of  sight  to  the  blind." 

Are  you  not  only  bound,  and  blind,  but 
"bruised?"  Here  is  no  tautology  or  excess 
— every  word  adds  to  the  picture.  Joseph's 
"  feet  were  hurt  with  fetters ;  he  was  laid  in 
irons."  The  magistrates  commanded  Paul 
and  Silas  to  be  "  beaten  ;"  and  they  were  not 
only  cast  into  prison,  but  "  had  many  stripes 
laid  upon  them."  Who  can  describe  the  in- 
juries and  sufferings  of  sinners  !  But  he 
"  sets  at  liberty  them  that  are  bruised." 

Or  are  you  in  the  condition  of  any  or  of 
all  those  among  the  Jews  who  were  compas- 
sionated by  the  Jubilee,  which  returned  every 
fiftieth  year ;  when  silver  trumpets  proclaim- 
ed through  the  land,  "  ye  servants,  you  are 
now  free  from  your  masters.  Ye  debtors,  you 
are  now  discharged  from  your  creditors.  Ye 
forfeiters  of  your  estates,  you  have  now  your 
inheritances  restored  ]"  How  would  such  an 
announcement  be  longed  for— how  "accept- 
able" would  such  a  season  prove  to  all  who 
were  to  be  relieved  and  enriched  !  "  Blessed 
are  the  people  that  know  the  joyful  sound" — 
He  preaches  "the  acceptable  year  of  the 
Lord.'  The  whole  continuance  of  this  dis- 
pensation, however,  is  only  a  year — and  each 
of  you  has  only  a  day  of  it — "  Behold  now  is 
the  accepted  time ;  behold  now  is  the  day  of 
salvation." 


What  effect  has  this  discourse  upon  tne 
audience  1  They  were  struck  with  admira- 
tion. But  it  is  feared  with  nothing  else — "  all 
bare  him  witness,  and  wondered  at  the  gra- 
cious words  which  proceeded  out  of  his 
mouth.  And  they  said,  Is  not  this  Joseph's 
son  1"  They  seem  not  firmly  to  have  believed 
his  declarations,  or  seriously  to  have  consid- 
ered his  doctrine,  or  to  have  received  the  love 
of  the  truth,  that  they  might  be  saved.  If 
they  had  convictions  they  were  ineffectual 
ones ;  or  if  their  feelings  were  excited  they 
were  overpowered  by  their  vain  and  worldly 
prejudices  and  passions:  and  therefore  they 
begin  caviHing,  not  indeed  at  his  teaching, 
but  at  the  meanness  of  his  extraction.  "  Have 
we  not  lately  seen  him  labouring  like  one  of 
us  ?     Are  we  to  bow  to  his  authority  1" 

"  Lord,  what  is  man  !"  How  are  the  best 
means  and  opportunities  rendered  useless '. 
Is  it  strange  if  modern  ministers  should  com- 
plain of  the  want  of  acceptance  and  success, 
when  even  he  could  say,  "  I  have  spent  my 
strength  in  vain  7" 

Yet  we  sometimes  hope,  though  outnum- 
bered by  a  vile  majority  whose  astonishment 
soon  issued  in  malignity,  a  few  admired  from 
other  and  better  principles,  and  were  ready  to 
lift  up  their  voice  and  cry,  "Blessed  is  the 
womb  that  bare  thee,  and  the  paps  which 
thou  hast  sucked."  So  must  it  be  with  us,  if 
we  would  not  "wonder  and  perish."  How 
glorious  his  person  !  How  divine  his  conde- 
scension !  How  full  of  grace  and  truth  !  We 
must  love  him.  We  must  confide  in  him.  We 
must  apply  to  him  for  every  purpose  he  is  ap- 
pointed to  accomojish.  We  must  feel  the  ten- 
dency of  every  view  we  take  of  his  charac- 
ter, changing  us  into  the  same  image,  from 
glory  to  glory,  as  by  the  Spirit  of  the  Lord. 

The  gracious  words  which  proceeded  out 
of  his  mouth  are  enough  to  relieve  every  per- 
plexity, to  banish  every  fear,  to  surpass  every 
hope,  and  to  fill  us  with  joy  unspeakable,  and 
full  of  glory — But  they  cannot  profit,  unless 
they  are  mixed  with  faith  in  those  that  hear 
them. 


OCTOBER  3. 

"  Upholding  all  things  by  the  word  of  his  power.' 
Heb.  i.  3. 

This  is  unquestionably  spoken  of  the  Lord 
Jesus.  It  shows  us  what  is  the  nature  and 
condition  of  creatures :  they  cannot  subsist 
without  support.  They  can  no  more  of  them- 
selves continue  in  existence  than  they  couid 
give  themselves  life.  In  him  they  live,  move, 
and  have  their  being.  "  Thou  hidest  thy  face, 
they  are  troubled :  thou  takest  away  their 
breath,  they  die,  and  return  to  their  dust." 
Preservation  therefore  is  a  divine  work  ;  and 
in  a  sense  it  is  a  continued  creation.  Yet  he 
is  equal  to  this ;  he  does  it ;  and  observe — 

The  extent  of  his  sustentation :  he  upholds 


OCTOBER  4. 


319 


"a  1  things."  This  takes  in  nothing  less  than 
our  earth  and  the  multitudes  of  beings  at- 
tached to  it  And  what  myriads  of  these  are 
..here  !  And  the  eyes  of  all  wait  upon  him ; 
anJ  he  openeth  his  hand  and  satisfieth  the  de- 
sire of  every  living  thing.  Yet  what  is  our 
earth  compared  with  the  immensity  of  space  ? 
And  what  is  the  aggregate  of  creatures  ad- 
hering to  this  mole-hill  globe  to  the  inhabit- 
ants of  all  other  regions  in  the  universe  ?  Yet 
all — every  worm — and  every  world  is  from 
him,  and  by  him  all  things  consist. 

And  see  the  ease  and  efficiency  of  his 
agency :  he  upholdeth  all  things  "  by  the 
word  of  his  power."  A  man,  however  pow- 
erful, can  do  but  little.  A  complication  of 
concerns  perplexes  and  bewilders  him.  The 
exertion  of  a  few  hours  wearies  and  exhausts 
him.  Impose  upon  him  an  increase  of  burden, 
and  he  founders  and  sinks.  But  "  is  anything 
too  hard  for  the  Lord  V  "  If  it  be  marvellous 
in  your  eyes,  should  it  be  marvellous  in  mine 
eyes?  saith  the  Lord."  Rulers  accomplish 
their  wishes  without  moving :  they  can  act  by 
an  order.  The  centurion  was  only  an  inferior 
officer,  yet  he  could  say  to  one  of  the  soldiers 
under  him,  Go,  and  he  went ;  to  another, 
Come,  and  he  came ;  and  to  his  servant,  Do 
this,  and  he  did  it  And  he  spake  this  in 
reference  to  the  Lord  Jesus  with  regard  to  a 
particular  case,  and  to  show  his  confidence  in 
his  powerfulness — that  disorders  come  and  go 
at  his  bidding.  We  read  that  "  he  sent  his 
word  and  healed  them,"  that  is,  he  command- 
ed the  cure,  and  thereby  produced  it.  "At 
my  rebuke,"  says  he,  "I  dry  up  the  sea." 
"He  rebuked,"  it  is  said,  "the  winds  and  the 
waves,  and  there  was  a  great  calm."  With 
the  same  facility  and  majesty  he  made  the 
world  ;  "  He  spake,  and  it  was  done ;  he  com- 
manded, and  it  stood  fast"  "He  said,  Let 
there  be  light  and  there  was  light."  So  will 
it  be  hereafter  with  all  the  millions  of  the 
dead ;  "all  that  are  in  their  graves  shall  hear 
his  voice,  and  come  forth."  What  difficulty, 
then,  can  lie  in  his  way !  Who  art  thou,  O 
great  mountain?  before  Zerubbabel  thou  shalt 
become  a  plain.  It  is  only  for  him  to  speak, 
and  the  heathens  shall  cast  their  idols  to  the 
moles  and  to  the  bats,  and  Mahometanisni 
shall  perish,  and  the  Jew  look  upon  him  whom 
he  has  pierced,  and  mourn,  and  the  man  of 
sin  be  destroyed,  and  in  the  churches  of  the 
faithful,  every  plant  which  our  heavenly  Fa- 
ther hath  not  planted  shall  be  rooted  up — And 
"he  that  sitteth  upon  the  throne  saith,  Be- 
nold,  I  make  all  things  new." 

And  is  this  spoken  of  him  who  lay  in  the 
manger  and  died  upon  the  cross  ?  Can  he  then 
be  any  thing  less  than  "  the  Lord  of  life  and 
giory,"  "  in  whom  dwelleth  all  the  fullness 
of  the  godhead  bodily?" 

It  is  this  that  displays  and  magnifies  his 
condescension.  His  greatness  was  unsearch- 
able, but  he  made  himself  of  no  reputation. 


Widows  ministered  to  him  of  their  substance. 
"  Ye  know  the  grace  of  our  Lord  Jesu* 
Christ  that  though  he  was  rich,  yet  for  our 
sakes  he  became  poor,  that,  we  through  his 
poverty  might  be  rich." 


OCTOBER  4. 

"Is  this  thy  kindness  to  thy  friena" 
2  Sam.  xvi.  17. 

This  was  the  inquiry  or  complaint  of  Ab 
salom,  addressed  to  Husliai,  because  he  wenl 
not  with  him.  Let  us  transfer  it  to  a  nobler 
being,  and  apply  it  to  a  juster  occasion. 

Jesus  sustains  the  character  here  expressed, 
towards  all  his  people.  He  gives  them  num- 
berless proofs  of  a  friendship,  the  most  sin- 
cere, efficient,  faithful,  durable,  and  disinter- 
ested :  he  is  "  a  friend  that  sticketh  closer 
than  a  brother."  But  they  often  act  towards 
him  in  a  manner  very  unbecoming  the  rela- 
tion, and  induce  him  to  ask,  "  Is  this  thy  kind- 
ness to  thy  friend  ?" 

It  will  be  allowed  that  we  can  never  dis- 
charge the  obligations  we  owe  him.  We 
must  lie  for  ever  under  the  burden ;  but  the 
"  burden  is  light."  Nothing  is  more  painful 
than  to  be  obliged  to  an  enemy ;  but  we  feel 
otherwise  when  favoured  by  a  benefactor  we 
much  regard  and  esteem.  If  I  could  save 
myself;  if  I  could  renew,  keep,  and  glorify 
myself,  I  would  infinitely  rather  my  Lord  and 
Saviour  accomplished  it;  as  it  would  show 
his  love  for  me,  and  his  presence  with  me ; 
and  I  should  endlessly  feel  myself  indebted  to 
him,  and  say,  Worthy  is  the  Lamb  that  was 
slain.  But  though  we  cannot  discharge  our 
obligations,  we  ought  to  be  sensible  of  them, 
and  evince  that  we  are  willing  to  make  him 
suitable  returns,  and,  like  the  woman  in  the 
Gospel,  to  do  what  we  can.  Here,  alas !  he 
is  often  disappointed.  He  cannot  indeed  be 
disappointed  as  to  fact,  because  his  understand- 
ing is  infinite  ;  but  he  can  be  disappointed  as 
to  right.  Surely  he  has  a  right  to  expect  a 
certain  kind  of  conduct  from  those  he  has  so 
indulged;  and  not  meeting  with  it  he  has 
surely  reason  to  complain — and  he  does  com- 
plain. "  What  more,"  says  he,  speaking  of 
the  Jewish  church,  "  could  have  been  done 
for  my  vineyard,  and  I  have  not  done  it? 
Wherefore,  when  I  looked  that  it  should 
bring  forth  grapes,  brought  it  forth  wild 
grapes?"  And  speaking  of  the  same  people 
under  the  emblem  of  a  fig-tree, "  These  trxee 
years,"  says  he,  "  I  come  seeking  fruit,  and 
find  none." 

Surely,  as  our  friend,  he  has  a  right  to  ex 
pect  that  we  should  readily  obey  him.  If  ye 
love  me,  keep  my  commandments.  He  that 
hath  my  commandments  and  keepeth  them, 
he  it  is  "that  loveth  me.  And  as  none  of  these 
commandments  are  unreasonable  or  unprofit 
able,  and  as  they  afford  expressions  of  oui 


320 


OCTOBER  5. 


Attachment  to  him,  tkey  ought  not  to  be 
grievous.  But  have  we  never  drawn  back, 
or  turned  aside ;  or  been  partial,  or  reluctant 
in  duty]  Have  we  always  asked,  with  Saul 
of  Tarsus,  "  Lord,  what  wilt  thou  have  me  to 
do  f '  or  resolved  with  Samuel,  "  Speak,  Lord, 
for  thy  servant  heareth  ?" 

Surely,  as  our  friend,  he  has  a  right  to  ex- 
pect that  we  should  own  him,  speak  well  of 
his  name,  and  recommend  him  to  others. 
Have  we  sought  his  glory'!  Have  we  laboured 
to  advance  his  cause  in  the  world  1  Have  we 
endeavoured  to  make  him  known  and  en- 
deared in  the  circle  of  our  own  connexions ] 
Have  we  not  in  some  companies  blushed  to 
have  found  out  what  we  profess  to  believe"? 
Have  we  not  been  ashamed  of  him  and  of 
his  words'!  He,  though  passed  into  the  hea- 
vens, is  not  ashamed  to  call  us  brethren :  and 
shall  we  deny  him  before  men] 

Surely,  as  our  friend,  he  has  a  right  to  ex- 
pect that  we  should  credit  his  word.  We 
cannot  offer  a  greater  indignity  to  another 
than  to  disbelieve  his  declarations.  The  af- 
front would  be  aggravated  if  he  was  a  person 
remarkable  for  veracity,  and  we  ourselves  had 
always  seen  nothing  in  him  but  truth  and 
faithfulness.  But  suppose  he  had  added  an 
oath,  which  ends  all  strife,  to  his  promises ! 
By  disbelieving  him  then,  we  should  charge 
him  not  only  with  falsehood  but  perjury. 
And  is  not  this  applicable  to  us]  How  should 
we  tremble  at  the  nature  and  consequences 
of  unbelief!  Ah  !  my  Lord,  I  hear  thee  say- 
ing, Is  this  thy  kindness  to  thy  friend  1  Yes ; 
I  have  not  only  contradicted  thee — I  have 
not  only  given  thee  the  lie — but  made  thee 
to  forswear  thyself!  and  I  cry  out  with  tears, 
"  Lord,  I  believe ;  help  thou  mine  unbelief." 

As  our  friend  he  expects  that  we  should 
lay  aside  formality  and  reserve — that  we 
should  treat  him  with  freedom  and  openness 
— that  we  should  feel  it  not  a  task  but  a  plea- 
sure to  come  to  his  house — that  we  should 
never  be  afraid  of  offending  him  by  the  large- 
ness of  our  applications,  or  wearying  him  by 
the  frequency  of  our  importunities.  For  he 
has  commanded  us  to  come  boldly  to  the 
throne  of  grace ;  in  every  thing  to  make 
known  our  requests ;  to  open  our  mouths 
wide ;  to  ask  and  receive,  that  our  joy  may 
be  full.  But  though  we  are  not  straitened 
in  him,  how  straitened  are  we  in  ourselves ! 
How  cold,  and  distant,  and  suspicious,  and 
fearful,  often  is  our  intercourse  with  him. 
How  little  do  we  honour  him  by  our  con- 
fidence ! 

As  our  friend  he  expects  that  we  regard 
his  connexions.  "  Is  there  any  left  of  the 
house  of  Saul,"  said  David,  "that  I  may 
show  him  kindness  for  Jonathan's  sake]" 
Jesus  has  brethren  and  sisters  on  earth,  who 
are  afflicted  and  poor,  and  feel  all  the  exi- 
gences of  life.  But  we  may  ask,  "  Since 
they  are  so  nearly  related  to  him,  why  does 


he  permit  their  want  and  distress]"  Jt  is 
partly  for  our  sakes.  He  deputes  them  to 
live  among  us,  to  receive  the  tokens  of  our 
attachment  to  himself.  We  cannot  sigh  for 
opportunities  to  testify  our  regard,  by  saying, 
"  Oh,  if  he  were  in  the  world  again  as  he 
once  was,  how  would  I  minister  unto  him ; 
how  would  I  open  my  doors  and  entertain 
him" — For  he  is  in  the  world.  The  poor  we 
have  always  with  us.  What  we  do  unto  one 
of  the  least  of  these  his  brethren,  we  do  it 
unto  him. 

As  our  friend,  if  he  has  left  us  a  memento 
to  recall  him  to  our  minds,  he  expects  that 
we  should  prize  and  observe  it.  Have  we 
ever  closed  the  eyes  of  a  much-loved  con- 
nexion, and  have  we  in  our  possession  a  pic- 
ture of  him  ]  How  much  do  we  value,  and 
how  often  do  we  contemplate  the  inanimate 
shadow !  But  suppose  the  painting  should 
represent  him  in  the  attitude  of  dying,  and 
dying  for  us,  while  endeavouring  to  save  us 
from  fire,  or  water,  or  the  stroke  of  the  mur- 
derer— What  is  his  own  supper  but  such  a 
likeness]  Does  it  not  show  forth  his  death] 
Is  he  not  before  our  eyes,  evidently  set  forth 
crucified  among  us,  and  sacrificed  for  us '!  Do 
this,  he  said,  in  remembrance  of  me.  And 
can  we  undervalue  it]  Can  we  neglect  it] 
Neglect  it  constantly  ]  Neglect  it  often  ]  Is 
this  thy  kindness  to  thy  friend  ] 

Faithful  are  the  wounds  of  a  friend.  Let 
us  not  be  unwilling  to  receive  the  rebuke. 
It  is  indeed  humbling;  but  he  that  humbleth 
himself  shall  be  exalted. 

Let  us  learn  to  demean  ourselves  towards 
him  in  future  more  properly.  Let  us  watch 
and  pray,  lest  we  enter  into  temptation.  Let 
us  search  and  try  our  ways,  and  turn  again 
unto  the  Lord.  Let  us  look  on  him  whom  we 
have  pierced,  and  mourn.  Let  us  grieve  that 
he  is  wounded  in  the  house  of  his  friends. 
Above  all,  let  us  grieve  that  we  ourselves 
ever  grieved  his  Holy  Spirit.  Indeed,  if  1 
am  his,  and  in  a  proper  state  of  mind,  nothing 
will  affect  me  like  this — "  I  have  acted  an 
unworthy,  an  ungrateful  part" — I  have  sinned 
against  my  best  friend — 

"  Sure  were  not  I  most  vile  and  base, 
I  could  not  thus  my  friend  requite ; 
And  were  not  he  the  God  of  grace, 
He  'd  frown  and  spurn  me  from  his  sight." 


OCTOBER  5. 

"  Now  about  that  time  Herod  the  king  stretched 
forth  Ids  hands  to  vex  certain  of  the  Church 
And  he  killed  James  the  brother  of  John  with 
the  sword.  And  because  he  saw  it  pleased  the 
Jews,  he  proceeded  further  to  take  Peter  also.'" 
—Acts  xii.  1,  2,  3. 

Persecution  is  a  thing  of  which  we  hap- 
pily know  very  little  from  experience.  We 
are  a  sinful  people,  but  blessed  be  God,  per 
secution  is  not  a  national  crime  with  us;  vea, 


OCTOBER  5. 


321 


it  is  even  punishable ;  and  conscientiousness 
is  placed  under  legal  protection.  But  while 
we  rejoice  in  our  privileges,  and  pray  that 
God  would  preserve  and  prosper  a  country  in 
which  we  sit  under  our  own  vine  and  fig-tree, 
and  none  can  make  us  afraid ;  we  do  welL 
to  call  to  remembrance  the  former  times,  in 
which  others  endured  a  great  fight  of  afflic- 
tions.— Four  things  are  remarked  concerning 
the  persecution  before  us. 

First,  the  season — "  Now  about  that  time" 
— What  time  ]  When,  as  we  see  from  the 
conclusion  of  the  preceding  chapter,  a  great 
dearth  prevailed  throughout  all  the  world,  in 
the  days  of  Claudius  Caesar.  Every  public 
calamity  is  a  judgment  for  sin,  and  calls  men 
to  repentance :  but  it  is  dreadful  when  the 
design  of  Providence  is  frustrated,  and  men 
go  on  in  their  trespasses,  and  instead  of  re- 
turning to  him  that  smiteth  them,  sin  more 
and  more  against  God.  Yet  so  it  was  here. 
God's  hanil  was  lifted  up,  but  they  would  not 
see :  and  while  famine  was  stalking  among 
them,  and  they  had  cleanness  of  teeth  in  all 
their  borders,  they  are  fighting  against  God, 
in  the  guilty  and  cruel  business  of  persecution. 

Secondly,  the  author — "Herod  the  king." 
Not  the  Herod  under  whom  our  Saviour  was 
born :  nor  Herod  the  tetrarch  of  Galilee,  who 
beheaded  John:  but  Herod  Agrippa,  father 
of  the  king  Agrippa  whom  Paul  had  almost 
persuaded  to  be  a  Christian.  We  know  but 
little  of  him;  and  that  little  only  shows  his 
vileness.  He  reigned  seven  or  eight  years, 
and  then  departed  disgracefully  to  meet  a 
Being  who  will  have  a  dreadful  account  to 
settle  with  tyrants  and  persecutors.  Such 
wretches  seldom  die  a  timely  and  natural 
death.  Here  is  the  end  of*  this  child  of  the 
devil  and  enemy  of  all  righteousness:  "Upon 
a  set  day  Herod,  arrayed  in  royal  apparel, 
sat  upon  his  throne,  and  made  an  oration  unto 
them.  And  the  people  gave  a  shout,  saying, 
It  is  the  voice  of  a  god,  and  not  of  a  man. 
And  immediately  the  angel  of  the  Lord 
smote  him,  because  he  gave  not  God  the 
glory :  and  he  was  eaten  of  worms,  and  gave 
up  the  ghost." 

Thirdly,  the  victims.  Some  of  them  are 
only  adverted  to — He  stretched  forth  his  hands 
to  vex  "  certain  of  the  Church :"  and  nothing 
more  is  said  of  them.  We  have  the  names 
of  many  of  the  sufferers  for  Christ,  together 
with  some  of  their  dying  words,  and  letters, 
and  works,  and  which  savour  fragrantly  of 
the  prison ;  but  a  very  large  portion  of  the 
noble  army  of  martyrs  are  unnoticed  in  the 
annals  of  history.  They  are  indeed  recorded 
in  the  book  of  life,  and  Jesus  will  confess 
•them  before  his  Father  and  the  holy  angels: 
Dut  they  were  driven  into  exile,  or  pined 
away  by  disease  in  their  dungeons,  or  were 
secretly  dispatched,  a  spectacle  to  angels,  but 
not  to  the  world  and  to  men.  One  of  these 
victims  howpi'T  is  here  named.  "  He  killed 
21 


James  the  brother  of  John  with  the  sword." 
James  was  a  preacher.  In  the  Church  of  God 
the  post  of  honour  has  always  been  the  post 
of  danger  :  and  he  was  the  more  likely  to  be 
laid  hold  of,  as  he  was  one  of  the  two  apostles 
called  Boanerges,  or  sons  of  thunder,  because 
they  were  rousing,  bold,  and  fearless  in  their 
manner.  He  was  also  one  of  the  two  who 
wished  to  call  for  fire  from  heaven  to  consume 
the  Samaritans,  and  would  thus  have  been 
(Lord,  what  is  man  !)  a  persecutor  himself: 
but  "  Jesus  rebuked  them,  and  said,  Ye  know 
not  what  manner  of  spirit  ye  are  of:  for  the 
Son  of  man  is  come  not  to  destroy  men's  lives, 
but  to  save  them."  He  was  also  one  of  the 
two  sons  of  Zebedee,  who  persuaded  their 
mother  to  desire  a  certain  thing  of  our  Lord : 
"  Grant  that  these  my  two  sons  may  sit,  the 
one  on  thy  right  hand,  and  the  other  on  thy 
left,  in  thy  kingdom."  But  Jesus  answered, 
"  Ye  know  not  what  ye  ask :  are  ye  able  to 
drink  of  the  cup  I  drink  of,  and  to  be  baptized 
with  the  baptism  I  am  baptized  with  ?  They 
say  unto  him,  We  are  able.  And  he  saith 
unto  them  :  Ye  shall  drink  indeed  of  my  cup, 
and  be  baptized  with  the  baptism  I  am  bap- 
tized with" — Looking  forward  in  spirit  at 
that  very  moment,  and  seeing  John  banished 
to  the  Isle  of  Patmos,  and  James  beheaded  of 
Herod! 

P'ourthly,  the  continuance^r-"  And  because 
he  saw  it  pleased  the  Jews,  he  proceeded 
further  to  take  Peter  also."  And  did  it  please 
the  Jews  1  Then  were  they  equally  guilty. 
They  who  connive  at  the  wickedness  of  others 
— who  excite  and  encourage  it,  and  feel  a 
satisfaction  in  it,  have  fellowship  with  the  un- 
fruitful works  of  darkness,  and  are  partakers 
of  other  men's  sins — Yea,  according  to  the 
Apostles,  they  are  the  most  criminal  "  who 
take  pleasure  in  them  that  do  such  things." 
The  perpetrators  may  be  strongly  tempted, 
but  the  beholders  can  plead  no  such  excuse ; 
their  delight  shows  congeniality  with  the 
wickedness  itself. 

But  here  we  see  how  alive  men  are  to  the 
opinion  and  applause  of  their  fellow-creatures. 
Even  the  great  can  inhale  incense  from  the 
vulgar :  and  even  the  wise  are  not  senseless 
to  the  flattery  of  fools.  What  enemies  are 
men  to  men  !  How  they  influence  and  cor- 
rupt one  another  !  Alone  the  individual  feels 
well ;  and  resolves ;  and  abides  by  his  resolu- 
tion— till  he  gets  into  company.  Alone  he 
feels  the  evidence  of  truth — Why  then  does 
he  not  hear  it,  follow  it,  avow  it  1  A  frown,  a 
sneer,  a  laugh,  a  name !  Did  Felix  think  the 
Apostle  deserving  imprisonment  1  No.  "  But 
willing  to  show  the  Jews  a  pleasure,  he  left 
Paul  bound."  Why  did  not  many  among  the 
Pharisees  believe  on  him  whose  miracles  they 
could  not  deny  1  They  did  believe  on  him. 
but  "  feared  to  confess  him,  lest  they  should 
be  put  out  of  the  synagogue ;  for  they  loved 
the  praise  of  men  more  than  the  Draise  of 


a& 


OCTOBER  (5. 


God."  Let  us  learn  to  act  from  principle ; 
and  dare  to  be  singular  if  the  course  of  duty 
demands  it.  Let  this  desire  of  approbation 
turn  us  towards  God.     Let  us  seek  to  please 

jhim.  The  attempt  will  involve  us  in  no  mean 
.compliances ;  and  it  will  be  sure  to  succeed. 

We  also  see  how,  in  a  bad  course,  men 
proceed  from  evil  to  evil,  and  wax  worse  and 
worse.  One  sin  renders  another  necessary ; 
or  prepares  the  way  for  it,  and  renders  it 

.  easier.  Let  us  guard  against  beginnings. 
Let  us  crush  the  egg  before  it  becomes  a  fiery 
flying  serpent.  "  When  lust  hath  conceived, 
it  bringeth  forth  sin;  and  sin,  when  it  is 
finished,  bringeth  forth  death" — "  He  proceed- 
ed to  take  Peter  also." 


OCTOBER  6. 

"  Let  us  run  with  patience  the  race  that  is  set  be- 
fore us,  looking  unto  Jesus." — Heb.  xii.  1,  2. 

The  language  is  allusive,  and  in  the  style 
of  the  Apostle,  the  comparison  is  familiar.  As 
one  of  the  games,  celebrated  with  so  much 
pomp  among  the  Grecians,  was  running  in  a 
race,  he  often  borrows  an  idea  from  it,  to  ex- 
press in  a  measure  the  nature  of  the  Christian 
life.  It  is  a  "  race."  It  is  needless  to  multi- 
ply articles  of  resemblance.  It  is  easy  to  see 
the  impression  Paul  would  make :  no  prize 
without  running  :  no  heaven  without  dili- 
gence and  zeal.  Religion  demands  the  full 
exertion  of  all  our  spiritual  powers,  and  allows 
of  no  indolence,  no  repose.  Whatever  view 
we  take  of  it,  whether  as  it  regards  our  prin- 
ciples or  our  conduct,  what  we  have  to  abolish 
or  establish,  to  avoid  or  to  pursue ;  or  whether 
M  it  includes  the  duties  we  owe  to  God,  our 
fellow-creatures,  and  ourselves ; — it  must  ap- 
pear a  very  active,  laborious,  and  trying 
scene.  It  is  a  disgrace  to  the  character  of  a 
Christian,  and  a  contradiction  to  his  profes- 
sion, not  only  to  turn  aside  or  draw  back,  but 
to  stand  still,  or  look  back,  or  even  seem  to 
come  short.  Advancement  is  not  more 
obviously  implied  in  the  accomplishment  of  a 
race  than  progression  is  necessary  in  a  course 
of  godliness.  We  are  therefore  required  to 
grow  in  grace.  And  Paul,  exemplifying  in 
his  experience  what  he  recommends  in  doc- 
trine, says,  **  I  count  not  myself  to  have  ap» 
prehended  :  but  this  one  thing  I  do,  forgetting 
.nose  things  which  are  behind,  and  reaching 
forth  unto  those  things  which  are  before,  I 
press  toward  the  mark  for  the  prize  of  the 
iigh  calling  of  God  in  Christ  Jesus." 

This  race  is  "set  before  us" — It  is  prescrib- 
ed, marked  out,  made  evident  in  the  Scrip- 
ture. It  is  not  a  concern  into  which  we  drop 
by  chance  ;  neither  is  it  a  course  of  our  own 
devising.  Religion  is  not  will-worship,  human 
inventions,  the  traditions  and  commandments 
of  men.  No  authority  is  binding  here  but 
Divine.     We  have  always  one  question  only 


to  ask,  "  Lord,  what  wiit  thou  have  me  to 
do?"     And  he  has  in  his  word  made  things 
plain,  in  proportion  as  they  are  important,  sc 
that  the  wayfaring  man,  though  a  fooi,  shall 
not  err  therein,  and  he  may  run  that  readeth. 
He  has  also  set  before   us  the  difficulties 
attached  to  his  course,  so  that  if  we  suffer  we 
have  no  reason  to  complain.     If,  when  wo 
meet  with  them,  we  are  tempted  to  despond 
or  decline,  we  may  say,  O  my  soul,  ought  I 
to  be  surprised?     Am  I  deceived  ?   When  1 
gave  in  my  unworthy  name  to  become  his 
follower,  did  he   hide  any  thing  from  me! 
Did  he  not  assure  me  that  in  the  world  i 
should  have  tribulation?     Did  he  not  say,  If 
any  man  will  be  my  disciple,  let  him  deny 
himself,  and  take  up  his  cross  and  follow  me  ? 
This  race  set  before  us  is  to  be  "  run  with 
patience."     We  shall   constantly  need  this 
grace.     We  shall  meet  with  provocations  and 
injuries ;  and  we  are  not  to  revenge  ourselves, 
or  even  render  railing  for  railing;  but  contra- 
riwise, blessing.     We  shall  suffer  afflictions 
of  various  kinds  and  degrees;  and  we  are  not 
to  murmur  and  repine,  but  in  patience  to  pos- 
sess ourselves,  and  to  pray  for  all  long-suffer 
ing  with  joyfulness.     We  may  be  exercised 
with  delays;  and  these  will  often  be  peculiar- 
ly trying,  for  hope  deferred  maketh  the  heart 
sick.  God  hides  his  face.     Prayer  seems  un- 
noticed.   The  promise  appears  gone  for  ever- 
more.   We  have  little  success  in  our  spiritual 
warfare.     Iniquities  prevail  against  us  in  the 
sense  of  their  guilt  and  the  feeling  of  their 
power.  The  way  is  long.  Heaven  looks  at  a  i 
awful  distance,  and  seems  to  advance  from  us 
as  we  advance.     Without  are  fightings,  and 
within  are  fears — But  we  must  persevere, 
and  "by  patient  continuance  in  well-doing, 
seek  for  glory,  honour,  and  immortality."     It 
is  not  the  first,  but  the  last  step  in  the  race  that 
brings  the  candidate  to  the  goal.     He  only 
that  endureth  to  the  end  shall  be  saved. 

This  race  set  before  us  we  are  thus  to  run 
with  patience,  "  looking  unto  Jesus."  The 
Apostle  had  mentioned  a  great  cloud  of  wit- 
nesses before  as  exciting  and  encouraging  us 
by  their  example :  but  he  now  passes  from  the 
saints  to  the  Saviour ;  from  the  servants  to 
the  Master ;  from  the  witnesses  of  faith  to 
"  the  author  and  finisher  of  faith."  He  him- 
self had  an  appointed  course ;  he  had  difficul- 
ties to  overcome,  and  much  to  endure :  but  he 
was  not  impeded  or  dismayed — "For  the  joy 
that  was  set  before  him  he  endured  the  cross, 
despising  the  shame,  and  sat  down  at  the 
right  hand  of  the  throne  of  God."  That  the 
Apostle  immediately  refers  to  him  as  our  ex- 
ample is  obvious  not  only  from  the  foregoing 
words,  and  the  words  I  have  just  recited,  but 
from  the  application  following :  "  For  consider 
him  that  endured  such  contradiction  of  sinners 
against  himself,  lest  ye  be  wearied  and  fainf 
in  your  minds"  —So  Watts — 


OCTOBER  7. 


323 


"Our  glorious  Leader  claims  our  praise, 
For  his  own  pattern  given  ; 
While  the  long  cloud  of  witnesses 
Show  the  same  path  to  heaven." 

But  does  this  exclude  any  other  reference  1 
Are  we  to  regard  him  as  an  example  onlyl 
We  cannot  indeed  be  Christians  without  re- 
sembling him.  "If  any  man  have  not  the 
Spirit  of  Christ,  he  is  none  of  his."  "He  that 
saith  he  abideth  in  him  ought  himself  also  so 
to  walk  even  as  he  walked."  And  every 
Christian  loves  his  example,  and  prays  to  be 
like-minded  with  him.  Yet  what  is  the  true 
exigency  of  our  easel  We  are  guilty — 
Where  is  the  sacrifice  that  puts  away  sin  1 
"We  joy  in  God  through  our  Lord  Jesus 
Christ,  by  whom  we  have  now  received  the 
atonement."  We  want  righteousness  and 
strength — Where  are  we  to  find  them  ? 
"  Surely,  shall  one  say,  in  the  Lord  have  I 
righteousness  and  strength."  How  are  we 
to  bs  able  to  trace  his  dear  steps  as  he  goes 
before  us  in  duty  and  suffering?  "  Without 
me,"  says  he,  "ye  can  do  nothing:"  but  "my 
grace  is  sufficient  for  thee."  We  must  there- 
fore run,  looking  unto  Jesus  as  delivered  for 
our  offences,  as  raised  again  for  our  justifica- 
tion, as  one  who  ever  lives  to  make  interces- 
sion for  us,  as  one  in  whom  all  fullness  dwells, 
and  from  whose  fullness  we  are  to  receive 
grace  for  grace.  To  him  we  are  to  look  in  every 
period,  in  every  relation,  in  every  engagement, 
in  every  trouble,  in  every  danger,  while  we 
live — To  him  we  are  to  look  as  we  pass 
through  the  valley  of  the  shadow  of  death — 
And  then  we  are  to  go  and  behold  him  in  the 
midst  of  the  throne,  where  he  attracts  every 
eye,  fills  every  heart,  and  employs  every 
tongue. 


OCTOBER  7. 

"  And  prayed  unto  him." — 2  Chron.  xxxiii.  13. 

Few  individuals  ever  surpassed  Manasseh 
in  depravity  and  wickedness.  Yet  he,  even 
he,  obtained  mercy.  And  we  here  see  the 
means  employed  for  his  conversion.  Divine 
Providence  so  ordered  things,  that  the  enemy 
invaded  Judah,  and  succeeded  :  "  Wherefore 
the  Lord  brought  upon  them  the  captains  of 
the  host  of  the  king  of  Assyria,  which  took 
Manasseh  among  the  thorns,  and  bound  him 
with  fetters,  and  carried  him  to  Babylon." 
There  thus  despoiled,  degraded,  and  distress- 
ed ;  there  the  seeds  of  truth  early  sown  in  his 
mind  began  to  revive ;  there  the  prayers  of  a 
pious  father  began  to  be  answered — "  and 
prayed  unto  him." 

Affliction  alone  never  converted  one  soul. 
'  We  have  known  fools  who  have  been  brayed 
in  a  mortar,  yet  has  not  their  folly  gone  from 
them.  Ice  may  be  broken  and  not  dissolved : 
rock  may  be  broken,  and  the  fractions  retain 
the  same  hardness  as  before.  Yet  there  is  a 
natural  suitableness  m  affliction  to  produce 


the  effect  It  shows  what  an  evil  and  bitter 
thing  sin  is,  as  the  procuring  cause  of  all  our 
sufferings.  It  cuts  the  man  off*  from  present 
temptation ;  and  affords  him  time  and  leisure 
for  reflection ;  and  the  want  of  thought  is  the 
greatest  obstacle  to  religion :  hence  the  Scrip- 
ture says,  "  Consider  your  ways :"  and  hence 
David  acknowledges,  "I  thought  on  my 
ways,  and  turned  my  feet  unto  thy  testimo- 
nies." It  shows  the  vanity  of  the  world,  and  af- 
fords opportunity  to  introduce  the  proposal  of 
a  better  portion  ;  and  to  urge  the  resolution, 
"  Therefore  will  I  look  unto  the  Lord,  I  will 
wait  for  the  God  of  my  salvation."  It  befriends 
confession  and  prayer ;  therefore  says  God,  "  1 
will  go  and  return  to  my  place,  till  they  ac- 
knowledge their  offence,  and  seek  my  face : 
in  their  affliction  they  will  seek  me  early.' 
The  bemoaning  and  repenting  Ephraim  had 
been  chastised.  The  famine  made  the  Prodi- 
gal think  of  heaven,  and  resolve  to  throw  him- 
self upon  his  Father's  mercy. 

Here  is  therefore  a  very  instructive  fact. 
It  teaches  us  that  prosperity  is  no  proof  of 
Divine  favour ;  and  that  adversity  is  not  in- 
compatible with  the  love  of  God,  but  may 
even  flow  from  it.  We  congratulate  our 
friends  on  their  successes  and  risings  in  the 
world;  but  frequently  if  we  could  see  all,  we 
should  rather  bewail  them ;  for  we  should  see 
their  table  becoming  a  snare,  and  their  pros- 
perity destroying  them.  On  the  other  hand, 
we  go  and  mourn  with  them  over  their  losses 
and  trials,  when,  if  we  could  look  forward, 
we  should  rather  rejoice  and  be  thankful ;  for 
we  should  see  the  valley  of  Achor  given  them 
for  a  door  of  hope ;  the  ploughshare  breaking 
up  the  fallow  ground  to  prepare  it  for  the 
seed  of  the  kingdom;  the  way  hedged  up 
with  thorns  to  keep  the  traveller  from  going 
astray.  How  should  we  have  pitied  Manas- 
seh, had  we  seen  him  reduced  from  all  his 
greatness,  and  thus  indignantly  and  cruelly 
treated  !  But  he  soon  acknowledged,  with  his 
pious  ancestor,  "  It  is  good  for  me  that  I  have 
been  afflicted ;"  and  he  is  now  blessing  God, 
not  for  his  crown,  but  for  his  fetters — not  for 
his  palace,  but  for  his  dungeon — "  This  man 
was  born  there." 

Let  us  always  look  hopefully  towards  the 
afflicted.  While  the  physician  yet  administers 
medicine,  we  do  not  deem  the  case  absolutely 
hopeless:  while  the  husbandman  prunes  the 
tree,  and  digs  about  it,  and  manures  it,  we 
conclude  he  has  not  yet  said  to  the  feller, 
"  Cut  it  down,  why  cumbereth  it  the  ground  V 

O  what  fools  are  we  to  look  shy  upon  our 
troubles,  and  be  afraid  of  our  trials,  instead 
of  viewing  them  as  some  of  the  means  of 
grace  which  God  has  ordained  to  bring  us  tc 
himself!  Let  us  not  think  of  the  bitterness  of 
the  draught,  but  of  the  sweetness  of  health 
which  it  is  designed  to  produce.  "  We  have 
had  fathers  of  our  flesh  which  corrected  us, 
and  we  gave  them  reverence :  shall  we  not 


324 


OCTOBER  8. 


much  rather  be  in  subjection  unto  the  Father 
of  spirits,  and  live  1  For  they  verily  for  a  few 
days  chastened  us  after  their  own  pleasure ; 
but  he  for  our  profit,  that  we  might  be  par- 
takers of  his  holiness.  Now  no  chastening 
for  the  present  seemeth  to  be  joyous,  but 
grievous:  nevertheless  afterward  it  yieldeth 
the  peaceable  fruit  of  righteousness  unto 
thein  which  are  exercised  thereby." 


OCTOBER  8. 

n  Verily  I  say  unto  you,  That  many  prophets  and 
righteous  men  have  desired  to  see  those  things 
which  ye  see,  and  have  not  seen  them  ;  and  to 
hear  those  things  which  ye  hear,  and  have  not 
heard  them." — Matt.  xiii.  17. 

Some  may  suppose  that  our  Lord  here  uses 
what  scholars  call  an  anticlimax,  and  be  ready 
to  say,  Surely  "  a  prophet"  is  above  "  a  right- 
eous man."  Yet  there  is  wisdom  and  design 
in  the  order  in  which  he  has  mentioned  these 
characters.  A  prophet  was  not  necessarily  a 
righteous  man.  Balaam  prophesied,  but  fol- 
lowed the  wages  of  unrighteousness.  And 
the  Saviour  assures  us  that  he  will  disown 
many  in  the  last  day  as  workers  of  iniquity, 
who  prophesied  in  his  name,  and  in  his  name 
did  many  wonderful  things.  And  when  the 
Apostle  exhorts  the  Corinthians  to  covet  ear- 
nestly the  best  gifts,  he  adds,  And  yet  I  show 
unto  you  a  more  excellent  way — adding, 
"  Though  I  speak  with  the  tongues  of  men 
and  of  angels,  and  have  not  charity,  I  am  be- 
come as  sounding  brass,  or  a  tinkling  cymbal. 
And  though  I  have  the  gift  of  prophecy,  and 
understand  all  mysteries,  and  all  knowledge  ; 
and  though  I  have  all  faith,  so  that  I  could 
remove  mountains,  and  have  not  charity,  I 
am  nothing.  Charity  never  faileth:  but 
whether  there  be  prophecies,  they  shall  fail ; 
whether  there  be  tongues,  they  shall  cease  ; 
whether  there  be  knowledge,  it  shall  vanish 
away.  And  now  abideth  faith,  hope,  charity, 
these  three;  but  the  greatest  of  these  is 
charity."  So  superior  is  grace,  not  only  to  all 
natural,  but  even  supernatural  endowments 
and  capacities.  He  that  humbleth  himself  as  a 
little  child,  the  same  is  greatest  in  the  king- 
dom of  God.  O  that  we  were  wise,  that  we 
understood  this !  But  here  we  see  the  folly  of 
men,  who  are  eager  to  enjoy  those  distinctions 
which  are  confined  to  fe;v,  and  never  insure 
eternal  life,  while  they  disregard  those  privi- 
leges which  always  accompany  salvation,  and 
lie  open  to  all.  And  we  see  the  goodness  of 
God  in  rendering  what  is  essential  to  our 
highest  welfare  universally  accessible.  All 
cannot  amass  wealth,  but  all  may  be  rich  in 
faith :  all  cannot  rise  in  the  state,  but  all  may 
sit  with  Christ  in  the  heavenly  places;  all 
have  not  opportunity  or  capacity  to  acquire 
human  learning,  but  all  may  become  wise 


unto  salvation.  None  can  be  "  prophets"  now, 
but  all  may  be  "  righteous  men." 

We  here  see  that  the  desires  of  the  great 
and  the  good  are  not  always  gratified.  We 
think  it  hard  when  the  schemes  on  which  we 
set  our  fond  hearts  are  denied  us.  But  we 
must  learn  to  leave  our  wishes  with  God,  and 
refer  them  to  his  goodness  and  wisdom.  There 
may  be  reasons,  for  the  refusal  of  which'we 
have  no  apprehension.  He  is  often  constrain- 
ed to  say  to  us,  "  Ye  know  not  what  ye  ask." 
Let  the  Lord  choose  our  inheritance  for  uh. 
And  let  us  not  murmur  or  complain  if  we  aie 
called  to  drink  of  the  same  cup  with  the  most 
dear  and  eminent  of  his  servants.  Moses,  whe 
had  conducted  his  charge  for  forty  years,  and 
brought  them  to  the  border  of  the  promised 
land,  was  forbidden  to  enter,  and  no  importu- 
nity could  revoke  the  mortifying  sentence. 
David,  who  so  anxiously  longed  to  build  the 
temple  of  the  Lord,  and  for  which  he  had 
been  preparing  materials  all  through  life,  was 
not  allowed  the  pleasure.  "  And  many  prophets 
and  righteous  men  have  desired  to  see  those 
things  which  ye  see,  and  have  not  seen  them; 
and  to  hear  those  things  which  ye  hear,  and 
have  not  heard  them." 

They  who  have  known  something  of  the 
cause  and  glory  of  Christ  will  long  to  see 
and  hear  more.  These  persons  had  been  fa- 
voured with  some  information  concerning  the 
Messiah,  otherwise  they  could  not  have  ex- 
pressed these  desires;  for  we  cannot  desire 
what  we  are  entirely  ignorant  of:  but  the 
glimpse  made  them  eager  for  the  vision,  and 
the  dawn  for  the  full  day :  the  assurance  made 
them  eager  for  the  reality,  and  the  foretastes 
for  the  fui'  fruition.  It  is  always  so.  Know- 
ledge keeps  the  possessor  from  self-satisfac- 
tion :  and  the  more  proficiency  a  man  makes 
in  any  art  or  science,  the  less  will  he  be  dis- 
posed to  say,  "  I  have  attained,  I  am  already 
perfect."  It  was  a  man  who  had  seen  more 
of  the  glory  of  God  than  any  human  being, 
who  cried,  "?  teseech  thee,  show  me  thy 
glory."  Let  a  Christian  know  as  much  of 
Christ  as  Paul  did,  and  he  will  think  he 
knows  nothing,  and  exclaim,  "  That  I  may 
know  him." 

In  the  knowledge  God  communicates  to  his 
creatures  there  are  various  degrees.  The  pa- 
triarchs knew  more  than  the  descendants  of 
Seth  before  the  Flood.  The  Jews  under  Moses 
and  the  Prophets  knew  more  than  the  patri- 
archs. John's  disciples  knew  more  than  the 
Jewish  Church  before  them.  The  disciples  of 
Jesus  knew  more  than  the  disciples  of  John : 
and  he  that  was  least  in  the.  kingdom  of 
heaven  was  greater  than  John  himself.  And 
how  much  more  did  the  Apostles  themselves 
know  after  the  effusion  of  the  Holy  Ghost 
than  before,  according  to  the  intimation  and 
promise  of  the  Saviour  !  "  I  have  yet  many 
things  to  say  unto  you,  but  ye  cannot  bea- 


OCTOBER  9. 


320 


Jiem  now :  howbeit,  when  he,  the  Spirit  of 
truth  is  come,  he  shall  guide  you  into  all 
truth."  And  the  same  remark  holds  with  re- 
gard to  personal  experience.  There  are  many 
classes  of  scholars  in  the  same  school  of  Christ. 
How  wise  are  some  Christians!  how  clear, 
tmd  full,  and  influential  are  their  views  of 
Divine  truth !  How  cloudy  and  indistinct  are 
the  conceptions  of  others !  they  resemble  the 
half-enlightened  patient  in  the  Gospel,  who 
"  saw  men  a3  trees  walking."  The  stations 
and  callings  of  men  differ;  and  some  require 
more  knowledge  than  others.  We  are  like 
the  members  of  the  body,  all  are  necessary, 
but  all  have  not  the  same  office.  The  eye  is 
for  seeing,  the  hand  for  working :  the  one  re- 
quires light ;  the  other  strength. 

Above  all  we  should  learn  from  hence  to 
compare  our  advantages  with  those  of  others. 
If  superior,  their  pre-eminence  should  be  ap- 
plied to  three  purposes.  First,  to  produce 
gratitude.  "  He  hath  not  dealt  so  with  any 
nation :  and  as  for  his  judgments,  they  have 
not  known  them.  Praise  ye  the  Lord."  Not 
that  our  gratitude  is  to  turn  on  the  destitution 
of  others :  but  we  need  contrasts  to  excite 
our  feelings.  Thus  to  induce  us  the  more  to 
be  thankful  for  health,  we  compare  ourselves 
with  those  who  are  made  to  possess  months 
of  vanity,  and  have  wearisome  nights  appoint- 
ed unto  them.  And  thus  we  teach  our  chil- 
dren to  say, 

*'  Not  more  than  others  I  deserve, 
Vet  God  hath  given  me  more  ; 
For  I  have  food  while  others  starve, 
Or  beg  from  door  to  door." 

And  did  we  deserve  our  religious  privileges  ? 
Did  it  depend  upon  us  in  what  country  we 
should  be  born,  whether  heathen  or  Christian, 
popish  or  Protestant  ?  Or  from  what  parents 
we  should  descend,  whether  such  as  would 
neglect  our  souls  or  bring  us  up  in  the  nur- 
ture and  admonition  of  the  Lord  ?  Who  sent 
us  an  evangelical  ministry?  Why  have  we 
been  fed  with  the  choicest  of  the  wheat,  and 
with  honey  out  of  the  rock  have  we  been 
satisfied  ?  "  Not  unto  us,  O  Lord,  but  unto 
thy  name  be  glory."  Secondly,  to  promote 
holiness.  It  would  be  shameful  if  persons  be- 
low us  in  means  and  advantages  should  be 
above  us  in  attainment  and  practice.  Surely 
there  is  to  be  a  corr^pondence  between  priv- 
ilege and  duty.  He  who  holds  the  largest 
farm  riiust  expect  to  pay  the  largest  rent. 
Where  much  is  given  much  will  be  required. 
"What  do  ye  more  than  others?"  The  Lord 
does  not  look  for  much  where  he  bestows  lit- 
tle; and  he  will  not  accept  of  little  where  he 
bestows  much.  Thirdly,  to  awaken  fear. 
"That  servant,  which  knew  his  lord's  will, 
and  prepared  not  himself,  neither  did  accord- 
ing to  his  will,  shall  be  beaten  with  many 
stripes."  "To  him  that  knoweth  to  do  good, 
and  doeth  ;t  not,  to  him  it  is  sin."  And  what 
ignorance  can  "e  plead1     Or  what  want  of 


motive?  Or  what  refusal  of  assistance?  "Lei 
us  therefore  fear,  lest,  a  promise  being  left  us 
of  entering  into  his  rest,  any  of  you  should 
seem  to  come  short  of  it."  How  did  our 
Saviour  upbraid  the  cities  in  which  he  had 
done  so  many  miphty  works,  because  they 
repented  not !  "  Woe  unto  thee,  Chorazin  ! 
woe  unto  thee,  Bethsaida !  for  if  the  mighty 
works  which  were  done  in  you,  had  been 
done  in  Tyre  and  Sidon,  they  would  have  re- 
pented long  ago  in  sackcloth  and  ashes.  But 
I  say  unto  you,  It  shall  be  more  tolerable  for 
Tyre  and  Sidon  at  the  day  of  judgment,  than 
for  you." 


OCTOBER  9. 

"All  the  house   of  Israel  are  hard-hearted. 
Ezekicl  iii.  7. 

How  is  this  charge  to  be  taken  ?  There 
are  two  things  in  which  hardness  of  heart  is 
to  be  known ;  insensibility  and  inflexibleness. 

A  hard  heart  is  an  insensible  heart.  The 
Apostle  speaks  of  "men  being  past  feeling." 
This  is  to  be  restrained  to  its  subject.  He 
does  not  refer  to  inhumanity,  but  impiety. 
Persons  may  have  feeling  in  other  things,  but 
here  the  senselessness  regards  "  the  thinps  of 
the  Spirit."  Feeling,  though  not  the  noblest 
of  our  senses,  is  the  most  necessary  and  ex- 
tensive :  other  senses  are  confined  to  partic- 
ular parts,  but  feeling  is  diffused  over  the 
whole  body.  When  there  is  no  feeling  in  a 
member,  there  is  no  more  intercourse  of  the 
animal  and  vital  spirits:  and  where  feeling 
is  totally  absent,  there  are  no  remains  of  life. 
There  may  be  life  where  other  senses  are 
wanting.  A  man  may  be  deaf  and  alive, 
blind  and  alive,  scentless  and  alive;  but  if  he 
has  no  feeling  he  must  be  dead.  Upon  the 
same  principle  the  Apostle  says  men  are 
"  dead  in  trespasses  and  sins ;"  and  as  a  dead 
body  is  insensible  to  material  things  around 
it,  so  it  is  with  the  unrenewed  soul ;  it  meets 
all  the  objects  and  agencies  of  the  spirit- 
ual world  with  indifference  and  unconcern. 
Though  he  is  charged  with  numberless  trans- 
gressions, and  the  wrath  of  God  abideth  on 
him,  he  is  sensible  of  no  burden,  and  though 
destruction  and  misery  are  in  his  ways,  he  is 
secure  and  unalarmed. 

A  hard  heart  is  an  inflexible  heart. 

It  does  not  yield  to  the  dictates  of  his  word. 
At  this  a  good  man  trembles.  As  he  turns  to 
the  Scriptures  he  says,  I  will  hear  what  God 
the  Lord  shall  speak :  but  the  hardened  sin- 
ner says,  with  Pharaoh,  "Who  is  the  Lord 
that  I  should  obey  his  voice  ?"  He  may  not 
indeed  in  so  many  terms,  but  he  really  says 
unto  God,  "  Depart  from  us,  for  we  desire  not 
the  knowledge  of  thy  ways."  Though  God 
reproves,  encourages,  asserts  his  authority, 
displays  the  reasonableness  of  his  commands, 
addresses  our  hope  and  our  fear,  draw  s  back 


ir-v    w 


OCTOBER  10. 


the  veil  that  hides  the  eternal  world,  and  sets 
life  and  death,  blessing  and  cursing  before 
them,  they  turn  away  from  him  that  speaketh, 
and  reject  the  counsel  of  God  against  them- 
selves. 

It  does  not  yield  to  the  dispensations  of  his 
providence.  God  begins  perhaps  with  others ; 
and  a  good  man,  when  he  sees  their  visitations, 
Bays  with  David,  "  My  flesh  trembleth  for  fear 
of  thee,  and  I  am  afraid  of  thy  judgments." 
It  is  the  design  of  them:  "I  have  cut  off* the 
nations :  their  towers  are  desolate ;  I  made 
their  streets  waste,  that  none  passeth  by : 
their  cities  are  destroyed,  so  that  there  is  no 
man,  that  there  is  none  inhabitant.  I  said, 
Surely  thou  wilt  fear  me,  thou  wilt  receive 
instruction ;  but  they  rose  up,  and  corrupted 
all  their  doings."  He  then  comes  nearer,  and 
strikes  themselves.  He  afflicts  them  in  time, 
that  they  may  not  be  condemned  for  ever. 
But  they  regard  the  suffering  as  the  effects 
of  chance ;  they  feel  the  pain,  but  never  think 
of  the  procuring  cause,  which  is  sin,  or  the 
final  cause,  which  is  their  spiritual  profit. 
Yea,  sometimes  instead  of  falling  in  with  the 
design,  they  directly  oppose  it ;  when  stricken 
they  strike  again  :  they  rush  upon  the  thick 
bosses  of  his  buckler,  and  "say  in  the  pride 
and  stoutness  of  heart,  The  bricks  are  fallen 
down,  but  we  will  build  with  hewn  stones ; 
the  sycamores  are  cut  down,  but  we  will 
change  them  into  cedars."  Nothing  can  be 
more  offensive  to  God  than  such  stubbornness 
as  this: — "In  the  time  of  his  distress  did  he 
trespass  yet  more  against  the  Lord :  this  is 
that  king  Ahaz."  It  is  equally  inflexible  to 
kindness  and  mercy.  Other  creatures  live 
upon  God,  but  they  are  incapable  of  knowing 
the  source  of  their  supplies;  but  the  inspira- 
tion of  the  Almighty  giveth  man  understand- 
ing, and  enables  him  to  see  the  cause  and 
author  of  all  good  :  and  a  tender  heart  would 
love  and  acknowledge  the  donor  in  his  boun- 
ties. They  are  designed  to  encourage  and 
allure  us :  they  are  cords  of  a  man  and  bands 
of  love,  by  which  he  would  draw  us  to  him- 
self. And  "  the  ox  knoweth  his  owner,  and 
the  ass  his  master's  crib :  but  Israel  doth  not 
know,  my  people  doth  not  consider." 

It  yields  not  to  the  motions  of  his  Spirit. 
When  Paul  reasoned  before  Felix  of  right- 
eousness, temperance,  and  judgment  to  come, 
Felix  trembled ;  but  instead  of  cherishing  the 
conviction  he  endeavoured  to  get  rid  of  it,  by 
dismissing  Paul  till  a  more  convenient  oppor- 
tunity ;  and  carefully  avoiding  the  topic  when 
they  met.  Israel  not  onlv  rebelled,  but  "  vex- 
ed his  Holy  Spirit"  The  old  world,  by  the 
preaching  of  Noah,  was  addressed  and  often 
excited,  as  we  find  implied  in  the  words  "  My 
Spirit  shall  not  always  strive  with  man  upon 
the  earth."  Who  has  not  felt  motives  which 
have  almost  persuaded  him  tobeaChristi.in  1 
Who  has  not  formed  resolutions  to  abandon 
.he  world,  and  cleave  to  the  Lord  with  pur- 


pose of  heart?  Who  has  net  had  softenings 
of  heart,  in  which  he  was  drawn  ii.to  retire- 
ment, and  pouring  out  tears  unto  God,  said, 
Lord,  I  am  thine,  save  me  ?  What  difficulties 
have  many  had  to  overcome  before  they  could 
advance  in  a  sinful  course !  They  had  to 
break  through  mercies  and  judgments ;  to 
throw  down  friends  and  parents  who  kindly 
opposed  them ;  yea,  to  trample  under  foot  the 
Son  of  God,  and  do  despite  unto  the  Spirit  of 
grace — 

O  seek  deliverance  from  this  evil,  if  you 
are  the  subjects  of  it.  Remember  that  it  is  a 
most  dreadful  curse,  and  will  be  sure  to  trea 
sure  up  wrath  against  the  day  of  wrath.  But 
reflect  still  more  upon  its  vileness,  and  say, 
O  what  a  hateful  heart  is  mine  that  feels  no- 
thing! Yields  to  nothing!  Pray  earnestly. 
And  be  encouraged  by  the  promise,  "I  will 
take  away  the  heart  of  stone  out  of  your  flesh, 
and  I  will  give  you  an  heart  of  flesh."  Place 
yourselves  near  the  cross;  and  look  on  him 
whom  you  have  pierced. 

And  if  you  are  saved  from  this  evil,  be 
thankful.  "But  I  know  not  that  I  am  saved 
from  it.  I  feel  such  unsuitableness  to  duty, 
and  such  dullness,  such  deadness  in  it !"  But 
if  you  were  impenitent,  how  could  you  feel 
this?     You  should  rather  say,  with  Cowper 

"Cold  as  I  feel  this  heart  of  tan#, 
Yet,  since  I  feel  it  so, 
It  yields  some  hope  of  life  divina 
Within,  however  low  " 


OCTOBER  10. 

"All  thy  children  shall  be  taught  of  tkt  Lord™ 
Isaiah  liv.  13. 
All  therefore  want  tuition.  We  are  na- 
turally ignorant,  as  well  as  guilty,  and  de- 
praved, and  helpless.  Knowledge  is  not  in- 
nate, but  acquired.  Some  are  always  extol- 
ling nature  at  the  expense  of  art :  yet  what 
would  the  earth  be  without  cultivation  ? 
What  would  a  garden  be  if  left  without  keep 
ing  and  dressing,  but  a  little  wilderness  of 
barrenness  and  rudeness,  of  weeds  and  thorns? 
Such  would  a  child  be  if  left  to  himself.  What 
makes  the  greatest  difference  between  one 
man  and  another?  Not  the  body,  the  limbs, 
the  senses — In  all  these  the  savage  may  have 
the  advantage  :  but  the  difference  is  in  their 
minds :  and  the  difference  in  their  minds  is 
chiefly  owing  to  education.  Few  indeed  will 
deny  this ;  but  many  are  unwilling  to  acknow- 
ledge their  spiritual  ignorance,  and  in  the  con- 
cerns of  religion  suppose  that  the  way  of  man 
is  in  himself,  and  that  it  is  in  man  that  walk 
eth  to  direct  his  steps.  Yet  though  vain  mafl 
would  be  wise,  he  is  born  like  a  wild  ass'e 
colt.  The  world  by  wisdom  knew  not  God  , 
with  all  their  advances  in  civilization  and  sci- 
ence, professing  themselves  to  be  wise,  they 
became  fools.  "  And  what  is  the  fact  with  re- 
ward to  everv  unconverted  sinner!    He  ia 


OCTOBER  11. 


327 


alienated  from  the  life  of  God  through  the  ig- 
norance that  is  in  him,  and  because  of  the 
blindness  of  his  heart.  To  enable  a  blind 
man  to  see,  it  is  necessary  not  only  to  bring 
the  lamp,  but  to  open  his  eyes:  and  the  Scrip- 
ture speaks  of  opening  the  eyes  of  the  under- 
standing, and  giving  us  the  Spirit  of  wisdom 
and  revelation  in  the  knowledge  of  Christ. 

God's  teaching  therefore  is  twofold.  First, 
external.  He  thus  teaches  us  by  all  his 
works,  which  praise  him.  The  heavens  de- 
clare his  glory,  the  firmament  showeth  his 
handy  work,  and  there  is  no  speech  nor  lan- 
guage where  their  voice  is  not  heard.  But 
lie  has  magnified  his  word  above  all  his  name. 
The  Scripture  is  given  by  inspiration  of  God. 
The  knowledge  of  the  grand  truths  in  the 
Gospel  depended  entirely  on  the  sovereign 
pleasure  of  the  Almighty.  We  had  sinned, 
and  were  left  to  his  mercy;  and  it  was  for 
him  to  determine  whether  we  should  be  saved, 
and  in  what  way.  And  how  could  this  de- 
termination be  discovered]  Not  by  any  pro- 
cess of  reasoning,  but  by  testimony,  and  his 
own  testimony  :  "  As  it  is  written,  Eye  hath 
not  seen,  nor  ear  heard,  neither  have  entered 
into  the  heart  of  man,  the  things  which  God 
hath  prepared  for  them  that  love  him.  But 
God  hath  revealed  them  untc  us  by  his  Spirit : 
for  the  Spirit  searcheth  all  things,  yea,  the 
deep  things  of  God.  For  what  man  knoweth 
the  things  of  a  man,  save  the  spirit  of  man 
which  is  in  him?  even  so,  the  things  of  God 
knoweth  no  man,  but  the  Spirit  of  God."  And 
this  book  contains  all  the  information  God 
chooses  to  afford  us  on  this  side  the  irradia- 
tions of  eternity.  Jesus,  near  two  thousand 
years  ago,  was  the  finisher  as  well  as  the 
author  of  faith,  and  a  curse  was  annexed  to 
the  man  who  should  add  to  the  words  of  the 
book,  as  well  as  to  him  who  should  take  away. 
As  we  look  for  no  new  doctrine,  prophecy, 
promise,  or  precept,  so  we  need  none.  Here 
is  information  enough,  if  we  understand,  and 
feel,  and  practise  it.  And  it  is  the  office  of 
the  Spirit  to  lead  us  into  all  truth — 

And  thus  the  Lord  teaches  internally.  For 
revelation  does  not  supersede  our  dependence 
on  the  agency  of  divine  grace.  David,  who 
had  the  word,  yet  prayed,  "  Open  thou  mine 
eyes,  that  I  may  behold  wondrous  things  out 
of  thy  law."  Here  is  the  book,  but  who 
teaches  us  to  read  ?  Who  removes  our  care- 
lessness, and  fixes  our  minds?  Who  subdues 
jur  prejudices,  and  gives  us  a  holy  taste,  so 
that  our  delight  is  in  the  law  of  the  Lord,  and 
we  meditate  in  it  day  and  night?  Who  shows 
us  not  only  the  reaiity,  but  the  beauty  and 
ijlory  of  divine  things,  and  gives  them  by  faith 
a  residence  and  an  empire  in  the  soul  ?  What 
a  difference  is  there  between  speculation  and 
experienpe  !  Between  the  convictions  of  the 
judgment  and  the  decisions  of  the  will  and 
the  ardour  of  the  affections  !  The  knowledge 
he  imparts  descends  from  the  head  into  the 


heart.  The  illumination  he  spreads  is  not  the 
cold  barren  light  of  the  moon,  but  the  shining 
of  the  spring  sun,  which  not  only  enlightens, 
but  warms  and  enlivens,  and  fills  the  earth 
with  fertility  and  beauty. 

Let  this  direct  and  encourage  us.  It  is  the 
Lord  alone  that  teaches  us  to  profit :  he  alone 
can  render  the  most  common  truth  impressive 
and  influential.  Moses  had  seen  the  Egyptians 
destroyed  in  the  Red  Sea,  and  all  the  multi- 
tudes of  his  brethren  buried  in  the  wilderness. 
And  needed  he  to  be  taught  the  doctrine  of 
mortality  ?  Knew  he  not  that  the  days  of  our 
years  are  threescore  years  and  ten  ?  and  that 
the  period  of  human  life  is  as  uncertain  as  it 
is  short  ?  Yet  he  felt  that  no  less  a  teacher 
than  God  was  necessary  to  instruct  him  prop- 
erly :  and  therefore  he  prays,  "  So  teach  us  to 
number  our  days,  that  we  may  apply  our 
hearts  unto  wisdom."  And  do  we  not  see  the 
need  of  this  continually?  Our  neighbours 
fall  around  us.  Death  enters  our  houses.  We 
feel  the  attacks  of  disease  ;  and  the  decays  of 
nature  ;  and  yet  how  do  we  live  ?  as  dying 
creatures  ?  or  as  those  who  suppose  they  are 
to  live  here  always? 

But  while  we  feel  our  need  of  this  teach 
ing  let  us  remember  that  he  gives  his  holy 
Spirit  to  them  that  ask  him.  If  we  perish  f°r 
lack  of  knowledge,  our  sin  will  lie  at  our  own 
door.  "If  any  lack  wisdom,  let  him  ask  of 
God,  that  giveth  to  all  men  liberally,  and  up- 
braideth  not ;  and  it  shall  be  given  him."  We 
are  incapable  of  conducting  ourselves,  but 
here  is  an  infallible  Director,  who  oilers  to 
accompany  us,  and  would  never  leave  us  nor 
forsake  us,  and  requires  nothing  but  our  sub- 
mission— May  the  language  of  my  heart  be, 
"  Lead  me  in  thy  truth,  and  teach  me :  for 
thou  art  the  God  of  my  salvation ;  on  thee  do 
I  wait  all  the  day." 


OCTOBER  11. 

"  Man  diethr— Job  xiv.  10. 

But  how  came  he  to  die?  He  was  no>. 
made  mortal  like  the  beasts  that  perish.  "By 
one  man  sin  entered  into  the  world,  and  death 
by  sin ;  and  so  death  passed  upon  all  men,  be- 
cause all  have  sinned." 

But  now  there  is  not  a  day,  or  an  hour,  or  a 
moment  in  which  man  dieth  not.  The  fre- 
quency of  the  occurrence  hinders  much  of  the 
force  and  seriousness  of  the  impression  it  is 
otherwise  so  adapted  to  produce.  "  They  are 
destroyed  from  morning  to  evening:  they  % 
perish  for  ever  without  any  regarding  it." 
And  not  only  the  commonness,  but  the  irk- 
someness  of  the  event  is  unfriendly  to  consid- 
eration. The  subject  is  too  gloomy  and  re- 
pulsive to  engage  the  thought  of  the  general- 
ity of  mankind :  and  the  main  concern  of 
thousands  is  to  keep  it,  or  banish  it  from  their 
minds.     Yet  their  putting  the  evil  day  far  off 


328 


OCTOBER  U 


is  not  putting1  it  away  The  way  to  die  safe- 
ly is  to  die  daily.  Young  says,  "  Familiar 
thoughts  will  smooth  the  road  to  death :"  and 
the  royal  preacher  tells  us  "  sorrow  is  better 
than  laughter;  for  by  the  sadness  of  the  coun- 
tenance the  heart  is  made  better.  It  is  bet- 
ter to  go  to  the  house  of  mourning  than  to  go 
to  the  house  of  feasting :  for  that  is  the  end 
of  all  men  ;  and  the  living  will  lay  it  to  his 
heart." 

We  often  see  a  fellow-creature  in  situations 
and  circumstances  peculiar  to  himself,  and  in 
which  we  shall  not  be  called  to  follow  him  : 
but  when  we  see  man  dying  we  behold  an 
emblem  and  an  instance  of  our  own  destiny ; 
and  we  should  bring  home  the  case,  and  say, 
by-and-by  I  shall  require  these  attentions — 
What  I  now  hear  and  see  I  shall  experience 
— My  soul  will  refuse  dainty  meat — a  shiver- 
ing will  seize  my  trembling  limbs — and  the 
world  will  recede  from  my  view,  and  appear 
like  land  to  the  mariner  entering  the  ocean. 
Infinitely  diversified  as  human  conditions  are, 
they  all  terminate  in  the  same  result.  All 
are  of  the  dust,  and  all  turn  to  dust  again. 
Death  is  the  way  of  all  the  earth — 

And  what  is  it  for  man  to  die?  It  is  an 
event  the  most  solemn  and  affecting,  what- 
ever view  we  may  take  of  it.  It  is  the  ter- 
mination of  all  his  busy  concerns  in  life,  and 
Buffers  him  to  interfere  no  more  in  any  thing 
that  is  done  under  the  sun.  It  is  his  farewell 
to  earth  with  all  its  possessions  and  attrac- 
tions ;  his  eye  will  no  more  see  good.  It  is 
the  disruption  of  all  his  ties  of  friendship  and 
kindred  here;  to  say  to  corruption,  Thou  art 
my  father,  and  to  the  worm,  Thou  art  my 
mother  and  my  sister.  It  is  the  destruction 
of  his  body,  so  fearfully  and  wonderfully 
made,  and  the  reducing  of  it  to  such  a  state 
of  loathsomeness,  as  compels  the  survivors  to 
bury  their  dead  out  of  their  sight,  and  to  in- 
scribe over  the  sepulchre — 

"  How  loved,  how  valued  once  avails  thee  not, 
To  whom  related,  or  by  whom  begot : 
A  heap  of  dust  alone  remains  of  thee, 
'Tis  all  thou  art,  and  all  the  proud  shall  be." 

It  is  his  entering  into  a  new  and  untried  mode 
of  being ;  his  transition  from  a  course  of  ac- 
tion to  a  state  of  retribution.  It  is  a  thing 
that  cannot  be  repeated,  and  the  consequences 
of  which  are  irreversible :  it  is  appointed  unto 
men  once  to  die,  but  after  this  the  judgment. 
So  far  one  event  happeneth  to  all:  but 
there  is  a  vast  difference  in  men's  dying,  ac- 
cording as  they  are  morally  and  religiously 
Considered.  The  wicked  is  driven  away  in 
Ms  wickedness.  His  death,  indeed,  is  not 
always  very  dreadful  in  the  manner.  There 
is  sometimes  a  strange  senselessness  that  at- 
tends it.  Frequently  even  the  danger  of 
dissolution  is  concealed  from  him,  and  he  dies 
"a  slow  sudden  death."  The  poet's  words 
are  not  true,  "  Fools  men  may  live,  but  fools 
they  cannot  die:"  for  observation  shows  us 


that  commonly  men  die  as  they  live.  .The 
Scripture  says  of  many  of  them,  "They  hav* 
no  bands  in  their  death,  but  their  strength  1? 
firm."  This  is  sometimes  indeed  affected 
rather  than  real.  When  they  have  died  with 
a  kind  of  levity  and  sportiveness,  it  has  been 
by  way  of  diversion.  They  would  indeed 
have  it  supposed  to  be  a  proof  of  the  absencp 
of  fear ;  but  it  is  the  effect  of  its  prevalence — 
So  the  school-boy  passes  the  churchyard 
"  whistling  aloud  to  keep  his  courage  up."  I 
have  heard  from  dying  lips  exclamations  of 
anguish  and  horror,  which  I  should  not  like 
to  publish.  These  are  often  attributed  to 
disease ;  and  the  poor  wretch  is  supposed  <e 
be  under  the  influence  of  delirium — and  it 
may  be  so — But  whatever  may  be  the  mannei 
of  departure,  as  to  those  that  die  in  their  sins, 
the  consequences  are  dreadful  beyond  imagi- 
nation. If  they  even  fall  asleep  as  gently  as 
lambs,  they  awake  with  the  devil  and  his 
angels. 

But  the  dying  chamber  of  the  children  of 
God  and  the  heirs  of  immortality  is  none  other 
but  the  house  of  God  and  the  gate  of  heaven. 
We  are  affected  to  see  them  going ;  it  would 
be  criminal  not  to  feel,  and  to  pray,  Help, 
Lord,  for  the  godly  man  ceaseth,  for  tin 
faithful  fail  from  among  the  children  of  men. 
We  lose  much  by  their  removal ;  but  oui 
loss  is  their  gain.  Dying  to  them  is  but  rest 
ing  from  their  labours ;  is  but  departing  to  be 
with  Christ,  which  is  far  better — The  righte- 
ous hath  hope  in  his  death.  "  I  know,"  says 
he,  "  whom  I  have  believed.  Mine  eyes  have 
seen  his  salvation.  The  warfare  is  accom- 
plished. Let  me  go  forth  and  take  the  crown 
of  glory  that  fadeth  not  away.  Let  me  leave 
this  vale  of  tears  and  enter  into  the  joy  of  my 
Lord"— 

"  O  glorious  hour,  O  bless'd  abode, 
I  shall  be  near,  and  like  my  God  ; 
And  flesh  and  sense  no  more  control 
The  sacred  pleasures  of  my  soul." 

Do  all  the  Lord's  people  die  in  rapture'?  By 
no  means.  Various  circumstances  may  affect 
their  views  and  feelings,  but  they  all  die 
equally  safe,  and  the  issue  is  equally  glorious. 
And  in  general  the  Lord  is  peculiarly  in- 
dulgent to  his  dying  followers.  Their  peace 
is  compared  to  a  river,  and  that  river  enlarges 
as  it  approaches  the  sea — Mark  the  perfect 
man,  and  behold  the  upright,  for  the  end  of 
that  man  is  peace.  Peace  not  only  compared 
with  the  end  of  others,  but  with  much  of  his 
own  previous  course.  As  to  his  condition  and 
experience,  the  day  was  dark  and  distressing 
but  at  eventide  it  was  light.  All  this  the 
Christian  may  safely  commit  unto  the  Lord. 
It  is  his  duty  and  privilege  to  take  no  thought 
for  the  morrow.  Sufficient  for  the  day  is  the 
evil  thereof,  and  also  the  good.  And  these 
shall  be  proportioned  to  each  other  by  him 
who  has  commanded  us  to  seek  for  grace  to 
help  in  time  of  need,  and  has  promiseJ  tfa 
as  our  day  is  so  shall  our  strength  be 


OCTOBER  12. 


329 


But  we  thus  see  that  though  the  religion 
)f  Jesus  does  not  exempt  us  from  dying  as 
nen,  it  prevents  our  dying  like  them.  It 
prepares  us  for  the  change.  It  turns  the  curse 
into  a  blessing.  It  brings  to  pass  the  saying 
that  is  written,  "  Death  is  swallowed  up  in 
victory.  O  death,  where  is  thy  sting  1  O 
grave,  where  is  thy  victory 1  The  sting  of 
death  is  sin ;  and  the  strength  of  sin  is  the 
law.  But  thanks  be  to  God,  which  giveth  us 
the  victory  through  our  Lord  Jesus  Christ." 
Lord,  so  teach  us  to  number  our  days,  that 
we  may  apply  our  hearts  unto  wisdom. 


OCTOBER  12. 

"  Full  of  grace  and  truth." — John  i.  14. 

In  another  place  it  is  said,  "  grace  and  truth 
came  by  Jesus  Christ."  But  things  may 
come  by  a  person  who  is  not  possessed  of 
them ;  or  he  may  possess  them  and  not  be 
filled  with  them — But  he  was  "  full  of  grace 
and  truth." 

"Grace"  peculiarly  signifies  goodness, 
kindness,  tenderness,  mildness.  And  was  he 
not  full  of  these  ?  We  cannot  tell  what  kind 
of  person  he  had,  but  we  are  sure  of  his 
temper  and  disposition.  It  was  prophesied  of 
him  that  he  should  come  down  like  rain  upon 
the  mown  grass ;  that  he  should  gather  the 
lambs  with  his  arm,  and  earry  them  in 
his.  bosom,  and  gently  lead  those  that  were 
with  young;  that  a  bruised  reed  should  he 
not  break,  and  a  smoking  flax  should  he  not 
quench — And  follow  him  in  the  days  of  his 
flesh.  See  him  having  compassion  upon  the 
multitude,  because  they  had  nothing  to  eat. 
Hear  him  saying  to  the  poor  and  afflicted, 
Come  unto  me,  all  ye  that  labour  and  are 
heavy  laden,  and  I  will  give  you  rest.  Ask 
the  woman  who  was  a  sinner  whether  he  was 
not  full  of  grace,  when  he  said,  "  Go  in  peace, 
thy  sins  are  forgiven  thee."  Ask  the  widow 
of  Nain  whether  he  was  not  full  of  grace, 
when  he  met  her  at  the  funeral  of  her  only 
son,  and  said  unto  her,  Weep  not,  and  restor- 
ed her  last  comfort  to  her  embrace?  See  him 
in  sight  of  Jerusalem  weeping  over  it,  not  at 
the  thought  of  the  sufferings  they  were  going 
to  inflict  upon  himself,  but  of  the  miseries 
they  were  drawing  down  upon  their  own 
heads. 

The  influences  of  the  Spirit  are  often  called 
grace,  because  they  flow  from  the  free  and 
undeserved  favour  of  God.  Of  these  he  was 
**ull.  He  had  every  moral  excellency  in  him, 
.  ind  in  a  perfect  degree.  All  his  people  have 
the  same  spirit  in  measure,  but  he  had  it 
without  measure.  He  was  anointed  with  the 
oil  of  gladness  above  his  fellows.  If  the 
holiest  man  on  earth  were  to  dwell  with  you, 
you  would  find  a  deficiency  in  his  grace.  But 
Jesus  wr°  fill  of  orrace.     Grace  was  poured 


into  his  lips,  into  his  life:  il  filled  cvc-y  thing 
he  said,  every  thing  he  did. 

And  he  was  replenished  not  only  for  him- 
self but  for  us.  It  pleased  the  Father  that  in 
him  should  all  fullness  dwell.  And  in  him  we 
are  blessed  with  all  spiritual  blessings.  Thus 
in  the  famine  Joseph  had  all  the  corn,  and 
Pharaoh  said  to  the  people,  Go  unto  Joseph. 
Yet  his  stores,  though  greal,  continually 
diminished,  and  at  length  were  exhausted. 
But  the  fullness  of  Jesus,  however  number-  ™ 
less  the  relieved,  remains  the  same,  and  could 
supply  myriads  more. 

He  was  also  "  full  of  troth."  It  would  be 
a  low  sense  to  say  that  he  was  full  of  s'va  rity. 
But  as  he  did  no  sin,  so  neither  was  gout 
found  in  his  mouth.  What  therefore;  he  said 
could  be  relied  upon  by  those  who  heard  him  ; 
and  as  you  have  his  words  you  may  rely  upon 
them  too.  But  he  was  full  of  truth,  as  truth 
is  opposed  to  figure  or  to  error.  The  one  is 
the  truth  of  reality  or  accomplishment.  The 
law  was  a  shadow  of  good  things  to  come 
but  he  was  the  body.  There  was  enough  in 
him  to  realize  and  verify  all  the  types,  cere- 
monies, and  sacrifices  of  the  preceding  dis- 
pensation. He  was  the  true  bread  that  came 
down  from  heaven  ;  the  true  rock  that  follow- 
ed the  people  in  the  wilderness;  the  true 
tabernacle  ;  the  true  temple — or  the  truth  of 
all  this. — The  other  is  the  truth  of  doctrine. 
Darkness  had  covered  the  earth,  and  gr*ss 
darkness  the  people :  but  for  this  end  was  he 
born,  and  for  this  cause  came  he  into  the  world, 
to  bear  witness  to  the  truth.  What  truth? 
For  there  are  many  kinds  of  truth.  The  truth 
he  communicated  was  religious  truth ;  the 
highest  kind  of  truth ;  the  truth  that  makes  us 
wise  unto  salvation;  the  truth  that  shows  us 
how  we  can  be  pardoned  and  sanctified,  and 
attain  eternal  life.  To  be  led  into  all  this 
truth  is  wisdom,  liberty,  and  happiness.  Bless- 
ed are  the  people  that  know  the  joyful  sound. 
Go  away !  Lord,  to  whom  should  we  go ' 
Thou  hast  the  words  of  eternal  life 


OCTOBER  13. 

"  Peter,  therefore,  was  kept  in  prison ;  but  prayer 
was  made  without  ceasing  of  the  church  unto 
God  for  him." — Acts  xii.  5. 

It  is  pleasing  and  useful  to  contemp.ate 
the  wise  and  good  in  trying  scenes :  to  see 
what  they  do  in  the  hour  of  danger  and  dis- 
tress; what  is  their  resource,  and  how  they 
make  use  of  it.  The  church  was  now  in  a 
state  of  great  suffering  and  alarm,  on  account 
of  Peter's  imprisonment  and  intended  execu- 
tion ;  but  alone,  and  at  their  family  altars,  and 
in  their  social  and  public  meetings,  they  made 
prayer  unto  God  for  him.  Prayer  is  the  ref- 
uge and  solace  of  those  who  are  in  any  trou- 
ble— It  is  therefore  graciously  prescribed , 
"  Call  upon  me  in  the  day  of  trouble."     M  Ts 


330 


OCTOBER  14. 


uny  afflicted  1  let  him  pray."  It  is  one  of  the 
designs  of  affliction  to  excite  us  to  pray  more 
frequently,  and  more  earnestly :  and  God,  who 
knows  the  importance  of  the  exercise,  and 
what  will  conduce  to  it,  says,  "  I  will  go  and 
return  to  my  place,  till  they  acknowledge 
their  offence,  and  seek  my  face :  in  their  afflic- 
tion they  will  seek  me  early." 

We  also  see  that  intercession  or  praying 
for  others,  as  well  as  for  ourselves,  is  a  duty. 
•  Thus  our  Lord  teaches  us,  when  we  pray,  to 
say, "  Our  Father" — and  "  give  us  day  by  day 
our  daily  bread."  Thus  we  are  commanded 
to  pray  for  all  men — and  surely  therefore  for 
the  servants  of  Christ,  and  those  who  are 
suffering  according  to  the  will  of  God.  Let 
us  not  be  selfish  in  our  devotions.  Let  us  be 
grieved  for  the  affliction  of  Joseph.  Let  us 
weep  when  we  remember  Zion  :  and  give  the 
Lord  no  rest  till  he  establish  and  make  Jeru- 
salem a  piaise  in  the  earth.  Indeed  Chris- 
tians ought  to  value  intercession  as  a  great 
advantage  afforded  them.  They  wish  to 
relieve  others,  but  how  little  can  they  do  for 
the  distressed  personally !  They  long  to  be 
useful  in  the  cause  of  their  Lord  and  Saviour ; 
but  many  of  them  are  denied  this  luxury,  as 
far  as  it  depends  upon  office,  talent,  and 
wealth  :  but  all  have  influence — all  can  pray 
— all  have  power  with  God — he  despiseth  not 
the  prayer  of  the  destitute,  but  will  hear  their 
prayer. 

The  church  here  was  fully  aware  of  this ; 
and  we  see  the  weapons,  so  to  speak,  with 
which  the  first  Christians  fought  against  their 
enemies  and  for  their  friends.  If,  says  the 
Saviour,  my  kingdom  was  of  this  world,  then 
would  my  servants  fight — indeed  they  would, 
and  show  that  kind  of  courage  which  the 
many  only  admire.  But  his  kingdom  is  not 
from  hence :  and  therefore  though  they  do 
fight,  the  weapons  of  their  warfare  are  not 
carnal,  but  spiritual,  and  mighty  through  God. 
They  are  submission,  patience,  tears,  prayers. 
The  church  therefore  thinks  not  of  violence 
or  resistance  :  yea,  they  do  not  draw  up  a  pe- 
tition and  present  it  to  Herod.  They  go  at 
once,  not  to  the  jailer,  but  the  judge  ;  not  to 
the  servant,  but  the  Lord  of  all.  They  knew 
that  Herod  was  under  his  control :  and  there- 
fore prayer  was  made  for  Peter  continually. 
The  Lord  exercises  a  twofold  empire  over 
men.  The  one  is  spiritual  and  saving ;  when 
he  enlightens  and  sanctifies  them  ;  and  puts 
his  laws  into  their  minds ;  and  writes  them 
m  their  hearts.  The  other  is  providential ; 
when,  without  converting  them,  he  changes 
their  purposes,  or  defeats  their  pursuits.  Thus 
it  is  said,  "  The  king's  heart  is  in  the  hand  of 
the  Lord,  and  he  turneth  it  like  the  rivers  of 
water ;"  which,  led  into  another  channel  by 
the  husbandman,  retain  the  same  qualities, 
and  flow  as  freely  as  before.  Nehemiah  there- 
ftre  did  wisely  when  he  wished  to  obtain  a 
vor  from  Ahasnerus ;  "  1  prayed,"  says  he, 


'•  unto  the  God  of  heaven  :"  ana  God  disposed 
him  to  grant  more  than  he  could  have  re- 
quested. So  Esau  armed  four  hundred  men, 
intending  when  he  set  off*  to  kill  Jacob :  but 
Jacob  wrestled  in  prayer ;  and  having  pre- 
vailed with  God,  he  found  no  difficulty  in  suc- 
ceeding with  man.  Accordingly  his  brothel's 
mind,  though  not  sanctified,  was  softened ; 
and  when  they  met  they  fell  on  each  other's 
neck,  and  kissed  each  other — "  When  a  man's 
ways  please  the  Lord,  he  maketh  even  his 
enemies  to  be  at  peace  with  him."  Hezekiah 
went  and  spread  the  letter  before  the  Lord, 
and  prayed,  and  conquered  Sennacherib  upon 
his  knees. 

Let  us  therefore,  when  we  wish  even  to 
carry  an  enterprise  with  our  fellow-creatures, 
engage  the  Lord  on  our  side  ;  and  follow  the 
admonition  of  David,  who  had  often  tried  the 
measure  and  found  it  successful :  "  Commit 
thy  way  unto  the  Lord,  trust  also  in  him,  and 
he  shall  bring  it  to  pass."  And  the  Church 
here  found  it  to  be  true. 


OCTOBER  14. 

"  And  when  Herod  would  have  brought  him  forth, 
the  same  night  Peter  was  sleeping  between  two 
soldiers,  bound  with  two  chains :  and  the  keep- 
ers before  the  door  kept  the  prison.  And,  be- 
hold, the  angel  of  the  Lord  came  upon  him, 
and  a  light  shined  in  the  prison  :  and  he  smote 
Peter  on  the  side,  and  raised  him  up,  saying 
Arise  up  quickly.  And  his  chains  fell  off  from 
his  hands.'''' — Acts  xii.  6,  7. 

How  well  is  God  characterized  in  the  ad- 
dress of  David ;  "  O  thou  that  hearest  prayer !" 
"  Ask,"  says  he,  "  and  it  shall  be  given  you : 
seek  and  ye  shall  find."  He  never  said  to  the 
seed  of  Jacob,  Seek  ye  me  in  vain.  It  is  im- 
possible to  read  the  Scripture  and  not  see 
what  an  honour  he  has  always  put  upon 
prayer.  Indeed  much  of  the  Sacred  History 
is  only  a  record  of  its  achievements.  The 
deliverance  before  us  was  in  answer  to  prayer, 
which  was  made  without  ceasing  of  the 
Church  unto  God  for  him.  But  we  may  re- 
mark three  things  connected  with  the  deliv- 
erance itself. 

Observe  the  time  when  it  was  obtained — 
It  was  the  very  night  preceding  the  day  that 
Herod  would  have  brought  him  forth  to  the 
people,  like  a  wild  beast,  to  be  put  to  death 
for  their  entertainment.  The  Lord  intended 
to  hear  their  prayers  from  the  beginning ;  but 
he  suffered  their  faith  and  patience  to  be  tried 
to  the  uttermost.  A  few  hours  more  ! — But 
before  the  morning  the  decree  goes  forth,  Pe- 
ter is  released,  and  the  Church  like  them  that 
dream  !  He  designed  to  relieve  the  woman 
of  Canaan  who  cried  to  him  so  piteously  on 
the  behalf  of  her  daughter ;  yet  he  exercises 
her  with  three  repulsive  discouragements  be- 
fore he  proclaimed  her  success.     He  had  en- 


OCTOBER  15. 


331 


gaged  to  deliver  the  posterity  of  Abraham  at 
the  end  of  four  hundred  and  thirty  years,  yet 
the  last  month,  the  last  week,  the  last  day  of 
this  period  had  arrived  before  the  accomplish- 
ment of  the  promise  :  and  if  they  are  not  res- 
cued before  the  next  dawn,  the  Divine  bond 
is  forfeited.  But  there  is  time  enough  for 
payment — "  Even  the  self-same  day  it  came 
to  pass  that  all  the  hosts  of  the  Lord  went 
out  from  the  land  of  Egypt"  Thus  even 
when  he  has  determined  to  give,  he  holds  his 
people  in  suspense ;  and  he  has  reasons  for 
his  conduct.  He  is  a  God  of  knowledge,  and 
blessed  are  all  they  that  wait  for  him.  These 
delays  operate  like  the  repulse  of  the  Israel- 
ites from  Ai ;  they  lead  to  self-examination 
and  inquiry.  They  tend  to  destroy  creature- 
confidence.  They  induce  us  to  receive  the 
blessing  with  more  notice  and  thankfulness. 
It  is  a  great  thing  to  be  prepared  for  a  mercy, 
as  well  as  for  a  trial.  But  hope  deferred 
maketh  the  heart  sick — And  here  is  the  pa- 
tience of  the  saints.  Yet  let  them  quietly 
wait  for  the  salvation  of  the  Lord.  Let  them 
remember  how  long  he  waited  for  them — 
that  he  is  a  sovereign,  and  has  a  right  to 
choose  his  own  time — that  his  time  is  the 
best  time — and  that  though  he  seems  slow  he 
is  sure.  Cast  not  away,  therefore,  your  con- 
fidence. Never  despair,  though  Isaac  bo  even 
bound,  and  laid  on  the  altar,  and  the  hand  has 
seized  the  knife,  and  aimed  the"  blow — 

"Just  in  the  last  distressing  hour 
The  Lord  displays  delivering  power ; 
The  mount  of  danger  is  the  place 
Where  we  shall  see  surprising  grace.' 

Observe  also  the  state  in  which,  when  the 
salvation  arrived,  the  subject  of  it  was  found 
-He  "  was  sleeping  between  two  soldiers." 
Asleep !  in  such  a  condition  !  in  such  com- 
pany !  in  such  a  place !  at  such  a  time  ! — 
when  there  was  only  a  step  between  him  and 
his  execution — when  he  was  in  the  jaws  of 
death  !  But  his  cause  was  good,  his  con- 
science clear,  his  mind  kept  in  perfect  peace, 
being  stayed  on  God.  Such  a  frame  of  soul 
would  turn  a  prison  into  a  royal  chamber,  and 
make  a  pavement  of  clay  a  bed  of  down,  and 
enable  the  possessor  to  say,  in  the  midst  of 
danger,  I  will  fear  no  evil,  for  thou  art  with 
me — "So  thou  givest  thy  beloved  sleep." 
The  Lord  has  comforts  for  his  people  answer- 
able to  every  exigency,  and  as  the  sufferings 
abound,  the  consolation  abounds  also ;  so  that 
they  are  often  a  surprise  to  themselves  as 
well  as  to  others ;  their  new  experience  ex- 
ceeding so  much  their  former  feelings,  and 
falsifying  their  gloomy  apprehensions.  Yet 
this  is  only  the  fulfilment  of  the  promise,  "  as 
thy  days  so  shall  thy  strength  be."  Peter 
was  one  thing  out  of  prison  and  another  in  it 
He  who  trembled  at  the  question  of  the  dam- 
sel in  the  judgment-hall,  can  now  sleep  so 
soundly  as  to  require  a  blow  to  wake  him, 


though  in  the  morning  ne  is  to  die  in  all  the 
horrors  of  a  public  execution. 

Again,  let  us  observe  the  instrument  em- 
ployed in  the  rescue — "  Behold  the  angel  of 
the  Lord  came  upon  him."  And  what  mar- 
vellous beings  are  these  messengers  !  They 
are  called  "his  mighty  angels:"  and  how 
well  are  they  said  to  "  excel  in  strength  !" 
Peter  seemed  perfectly  secured.  He  had  been 
committed  to  no  less  than  sixteen  soldiers, 
who  were  to  lose  their  lives  if  he  escaped. 
Some  of  them  even  guarded  the  doors ;  but 
the  angel  easily  enters  without  their  perceiv- 
ing him.  The  prison  was  dark,  but  he  finds 
his  way  to  Peter.  He  was  chained  to  a  sol- 
dier on  his  right  hand  and  to  another  on  his 
left.  The  angel  strikes  a  light ;  smites  him 
on  the  side ;  severs  him  from  his  fetters ;  tells 
him  to  arise,  and  put  on  his  sandals,  and  fol- 
low him — without  disturbing  his  keepers — 
and  opens  the  gates,  and  sets  him  free  to  re- 
turn to  his  praying  friends.  How  little  we 
can  judge  of  the  nature  and  agency  of  invis- 
ible beings  !  One  thing  however  we  know, 
that  the  highest  of  God's  creatures  are  his 
people's  servants.  Though  they  are  innu- 
merable, and  have  among  them  thrones  and 
dominions,  principalities  and  powers,  and  the 
"  least  of  them  could  wield  these  elements," 
"are  they  not  all  ministering  spirits,  sent 
forth  to  minister  for  them  who  shall  be  heirs 
of  salvation  f  What  monarch  is  attended  in 
his  journeys  like  the  poorest,  meanest  child  of 
God  1  "  The  angel  of  the  Lord  encampeth 
round  about  them  that  fear  him,  and  deliver- 
eth  them." 

What  right  have  Christians  to  despond  ?  Is 
not  he  whom  they  serve  continually  able  to 
deliver?  Whatever  be  their  straits  and  diffi- 
culties, he  can  find  or  make  a  way  for  their 
escape.  That,  at  what  time  they  are  afraid, 
they  may  trust  in  him :  he  has  not  only  given 
them  exceeding  great  and  precious  promises, 
but  he  has  taught  and  encouraged  them  by 
examples.  They  can  remember  the  years  of 
the  right  hand  of  the  Most  High  :  and  they 
know  that  he  is  the  same  yesterday,  to-day, 
and  for  ever. 


OCTOBER  15. 
"  And  his  rest  shall  be  glorious." — Isaiah  xi.  10 
We  need  not  ask  whose  rest  is  here  spoke' 
of;  for  there  can  be  no  uncertainty  respect- 
ing the  appropriation.  The  whole  chapter  is 
a  prophecy  or  promise  of  the  incarnation  and 
kingdom  of  the  Messiah  ;  and  the  verse  from 
which  these  words  are  taken  is  expressly  ap- 
plied to  him  by  Paul,  in  his  Epistle  to  the 
Romans,  and  there  is  no  other  that  could  ver- 
ify and  fulfil  it  but  himself:  "In  that  day 
there  shall  be  a  root  of  Jesse,  which  shall 
stand  for  an  ensign  of  the  people  ;  to  it  shall 
the  Gentiles  seek :  and  his  rest  shall  be  glo- 


332 


OCTOBER  lf». 


rious."'  But  we  may  ask  what  is  this  rest  of 
his,  to  which  is  ascribed  such  an  attribute,  or 
such  an  abstraction  ;  for  the  margin  is,  His 
rest  shall  be  "  glory." 

His  rest  includes  that  blessed  state  into 
whkh  he  entered  after  his  mediatorial  work 
on  earth.  Never  was  there  such  an  enter- 
prise as  lie  had  to  accomplish  :  the  execution 
of  it  would  have  been  infinitely  above  the 
power  of  men  and  augels.  But  he  could  say 
to  the  Father,  "I  have  finished  the  work 
which  thou  gavest  me  to  do."  And  what  was 
the  result  !  "  He  that  is  entered  into  his  rest, 
he  also  h;ith  ceased  from  his  own  works,  as 
God  did  from  his :"  the  one  reposing  after  the 
redemption  of  the  world,  as  the  other  did  after 
the  creation  ;  and  each  thereby  giving  rise, 
as  the  Apostle  remarks,  to  a  Sabbath — the 
one  to  the  seventh  and  the  other  to  the  first 
day  of  the  week.  Who  can  imagine,  so  to 
speak,  the  refreshment  and  satisfaction  of  the 
Maker  of  all  things,  when  he  looked  and 
"saw  every  thing  that  he  had  made,  and  be- 
hold it  was  very  good]"  So  Jesus  having  ob- 
tained eternal  redemption  for  us,  for  ever  sat 
down  on  the  right  hand  of  the  Majesty  on 
high.  There  he  dieth  no  more,  death  hath  no 
more  dominion  over  him.  There  he  possesses 
the  joy  that  was  set  before  him,  for  which  he 
endured  the  cross.  There  he  sees  his  seed, 
and  prolongs  his  days,  and  the  pleasure  of  the 
Lord  prospers  in  his  hand.  There  he  sees  of 
the  travail  of  his  soul,  and  is  satisfied.  There, 
for  the  suffering  of  death,  he  is  crowned  with 
glory  and  honour  ;  angels,  principalities,  and 
powers  being  made  subject  unto  him  ;  and 
every  name  that  is  named,  not  only  in  this 
world,  but  also  in  that  which  is  to  come  :  and 
his  rest  is  glorious — 

His  rest  means  his  Church.  "  This  is  my 
rest  for  ever,  here  will  I  dwell,  for  I  have  de- 
sired it."  And  whatever  the  world  may  think, 
"  In  Judah  is  God  known  :  his  name  is  great 
in  Israel.  In  Salem  also  is  his  tabernacle,  and 
his  dwelling-place  in  Zion.  There  brake  he 
the  arrows  of  the  bow,  the  shield,  and  the 
sword,  and  the  battle.  Thou  art  more  glorious 
and  excellent  than  the  mountains  of  prey." 
The  glory  of  the  Church  does  not  arise  from 
multitude  without  character,  from  riches  and 
pomp,  from  splendid  buildings  and  magnifi- 
cent ceremonies.  What  glory  would  there 
be  in  a  community  dignified  with  all  that  is 
pagan,  and  all  that  is  popish,  yet  destitute  of 
the  truth  as  it  is  in  Jesus,  of  spiritual  worship- 
pers, of  righteousness,  peace,  and  joy  in  the 
Holy  Ghost  ?  We  read  of  "  the  Spirit  of  glory 
and  of  God"  resting  upon  Christians.  And 
the  one  explains  the  other.  It  is  the  divine 
presence  that  ennobles  as  well  as  defends  it : 
"  1  will  be  a  wall  of  fire  round  about  her,  and 
the  fflory  in  the  midst  of  her."  With  him  is 
the  fountain  of  life,  and  in  his  light  we  see 
light.  But  if  the  church  of  Christ  be  glorious 
now,  how  much  more  glorious  will  it  be  found 


in  a  period  which  we  are  persuaded  is  already 
begun,  when  its  numbers,  and  graces,  and 
usefulness  shall  be  increased  with  "all  the 
increase  of  God ;"  and  the  assurances  upon 
which  our  longing  hopes  repose  shall  be  ful- 
filled :  "The  little  one  shall  become  a  thou- 
sand, and  the  small  one  a  strong  nation:" 
"Moreover,  the  light  of  the  moon  shall  be 
as  the  light  of  the  sun,  and  the  light  of  the 
sun  shall  be  seven  fold,  as  the  light  of  seven 
days,  in  the  day  that  the  Lord  bindeth  up  the 
breach  of  his  people,'  and  healeth  the  stroke 
of  their  wound."  "  For  brass  I  will  bring 
gold,  and  for  iron  I  will  bring  silver,  and  for 
wood  brass,  and  for  stones  iron."  "I  wiL 
make  thee  an  eternal  excellency,  the  joy  of 
many  generations" — His  rest  shall  be  glo- 
rious. 

His  rest  also  intends  that  repose  into  which 
he  brings  his  followers.  This  rest  indeed,  as 
to  its  fullness  and  perfection,  remains  for  the 
people  of  God  in  another  life.  And  how  glo- 
rious this  will  be,  exceeds  the  power  of 
language  to  describe.  Yet  turn  only  to  the 
representation  of  the  angel  to  John.  "  These 
are  they  which  came  out  of  great  tribulation, 
and  have  washed  their  robes,  and  made  them 
white  in  the  blood  of  the  Lamb.  Therefore 
are  they  before  the  throne  of  God,  and  serve 
him  day  and  night  in  his  temple:  and  he  that 
sitteth  on  the  throne  shall  dwell  among  them. 
They  shall  hunger  no  more,  neither  thirst  any 
more ;  neither  shall  the  sun  light  on  them, 
nor  any  heat.  For  the  Lamb  which  is  in  the 
midst  of  the  throne  shall  feed  them,  and  shall 
lead  them  unto  living  fountains  of  waters : 
and  God  shall  wipe  away  all  tears  from  their 
eyes."  But  we  which  have  believed  do  enter 
into  rest :  and  how  glorious  are  the  earnests, 
the  foretastes,  the  beginnings  of  it,  even  here ! 
when  the  understanding  is  freed  from  the 
perplexities  of  error  and  doubt;  and  the  con- 
science is  pacified  from  the  horrors  of  guilt, 
and  the  torments  of  fear;  and  the  heart  is  de- 
livered from  unattainable  and  vexatious  de- 
sires; and  the  will  no  longer  resists  the 
pleasure  of  the  Almighty,  with  regard  to  duty 
or  events :  and  the  mind  is  kept  in  perfect 
peace,  being  stayed  upon  God.  The  wicked 
are  like  the  troubled  sea,  whose  wavels  cast 
up  mire  and  dirt ;  and  what  anxieties  and 
disquietudes  must  men  of  the  world  feel,  who 
have  their  portion  in  this  life  exposed  to  a 
thousand  accidents  and  changes,  and  who 
have  no  confidence  in  God  as  presiding  over 
all  their  concerns,  so  as  to  promote  their  wel- 
fare. But  the  believer's  treasure  is  in  heaven, 
beyond  the  reach  of  harm :  and  he  knows 
also  that  all  the  ways  of  the  Lord  towards 
him  are  mercy  and  truth.  He  has  cast  all  his 
care  upon  one  who  careth  for  him,  and  whose 
care  is  accompanied  with  infinite  wisdom, 
power,  and  love.  He  therefore  is  careful  for 
nothing,  but  feels  a  peace  that  passeth  all  un- 
derstanding.   His  soul  dwells  at  ease.    He  in 


OCTOBER  16. 


v.«itisfir.d  with  fa\our,  and  filled  with  the  bless- 
ing of  the  Lord. 

Such  is  the  Saviour  we  preach  !  This  is 
the  rest  wherewith  he  causes  the  weary  to 
rest,  and  this  is  the  refreshing !  His  followers 
may  have  tribulation  in  the  world,  but  in  him 
they  have  peace.  He  will  more  than  make 
them  amends  for  all  their  services  and  suffer- 
ings in  his  cause — Yea,  he  has  done  it  already. 
What  they  have  been  required  to  give  up, 
they  have  willingly  resigned,  for  he  has 
blessed  them  with  advantages  and  pleasures 
infinitely  richer  and  sweeter.  They  have 
meat  which  others  know  not  of;  they  have 
joy  which  strangers  intermeddle  not  with. 
He  is  not  only  their  physician,  but  their 
friend  ;  not  only  their  refuge,  but  their  conso- 
lation. 

But  what  shall  we  say  to  those  who  neglect 
so  great  salvation  ?  Can  creatures  content  the 
cravings  of  immortality  ?  Can  any  earthly 
successes  or  indulgences  give  you  heart-felt 
repose  ?  Could  the  whole  world  sustain  and 
solace  you,  when  trouble  comes]  when  .your 
gourds  wither]  when  your  pulse  intermits? 
and  'upon  your  eyelids  sits  the  shadow  of 
death  ?  Such  a  moment  will  come ;  and 
then  to  whom  will  you  flee  for  help,  and 
where  will  you  leave  your  glory?  But  he 
cries,  "  Come  unto  me,  all  ye  that  labour  and 
are  heavy  laden."  Venture  upon  his  gracious 
invitation;  and  he  will  give  you  rest — rest 
unto  your  souls — And  his  rest  shall  be 

HLOIUOUS. 


OCTOBER  16. 

•  Then  shall  the  King  say  unto  them  on  his  right 
hand,  Come,  ye  blessed  of  my  Father,  inherit 
the  kingdom  prepared  for  you  from  the  founda- 
tion of  the  world." — Matt.  xxv.  34. 

What  a  delightful  announcement!  And 
now  perfectly  opposed  to  the  tremendous  sen- 
tence addressed  by  the  King  to  them  on  his 
left  hand;  "Depart  from  me,  ye  cursed,  into 
everlasting  fire,  prepared  for  the  devil  and 
his  angels."  There,  "  ye  cursed  ;"  here,  "  ye 
blessed  of  my  Father."  There,  "  Depart  from 
me ;"  here,  "  Come."  There,  "  Depart  into 
everlasting  fire,  prepared  for  the  devil  and 
his  angels ;"  here,  "  Inherit  the  kingdom  pre- 
pared for  you  from  the  foundation  of  the 
world." 

Observe  the  character:  "  Ye  blessed  of  my 
Father."  Some  bless  themselves,  and  some 
are  blessed  by  their  fellow -creatures ;  but 
the  great  thing  is  to  be  blessed  of  God.  How 
vain  would  be,  in  all  our  most  important  exi- 
gencies, the  friendship  of  mortals,  however 
kind  or  powerful  they  may  be !  But  in  his 
favour  is  life.  Their  blessing  is  wishes  and 
words :  his  blessing  is  deeds  and  realities.  In 
his  blessing  there  is  an  actual  communication : 


"He  commandeth  the  blessing,  even  life  for 
evermore:"  and  they  whom  he  blesses  arc 
blessed,  and  n.ine  can  reverse  it — And  how 
vain  would  the  censure  of  the  world  be,  un- 
der the  smiles  of  God  !  Let  them  curse,  but 
bless  thou ! 

But  in  what  are  they  blessed  of  his  Father! 
It  must  be  something  peculiar  and  distin- 
guishing. Temporal  mercies  they  have  it 
common  with  others.  Even  here  indeed  there 
is  gfeat  difference  as  to  efficiency  and  enjoy- 
ment. They  have  the  good  will  of  him  that 
dwelt  in  the  bush  in  their  comforts:  and  be- 
cause he  "  blesses  the  labour  of  their  hand," 
and  "  blesses  their  bread  and  their  water," 
therefore  "  a  little  that  a  righteous  man  hath 
is  better  than  the  riches  of  many  wicked :" 
for  the  "blessing  of  the  Lord  it  maketh  rich" 
without  abundance,  and  "  he  addeth  no  sor- 
row with  it."  But  what  says  the  glowing 
thanksgiving  of  the  Apostle  ?  "  Blessed  be  the 
God  and  Father  of  our  Lord  Jesus  Christ, 
whojiath  blessed  us  with  all  spiritual  bless- 
ings, in  heavenly  places  in  Christ."  He  has 
redeemed  them  from  the  curse  of  the  law ; 
justified  them  front  all  things;  called  them 
by  his  grace.  He  feeds  them  with  the  bread 
of  life ;  adorns  them  with  the  garments  of 
salvation ;  and  gives  them  the  earnests  and 
foretastes  of  immortality. 

Observe  the  invitation  :  "  Come,  ye  blessed 
of  my  Father."  Men,  if  judged  by  their  dis- 
positions and  actions,  often  say  unto  him 
"  Depart  from  us,  for  we  desire  not  the  \now 
ledge  of  thy  ways."  But  what  is  now  theii 
desire  will  hereafter  be  their  misery.  Now 
they  have  diversions,  but  then  they  will  be 
abandoned  to  thought,  and  feel  themselves  rfi 
a  condition  in  which  nothing  could  avail  their, 
but  his  friendship.  O  the  dreadfulness  in  thai 
day  of  being  renounced  for  ever  by  him ! — 
But  what  a  heaven  will  there  be  in  the  sound, 
"  Come !"  The  invited  were  once  without 
him,  and  far  from  him ;  and  hence  their  degra- 
dation and  wretchedness.  He  pitied  them 
even  then,  and  was  concerned  to  bring  them 
to  himself.  He  therefore  said,  Come,  ye  poor, 
and  I  will  relieve  you ;  come,  ye  sick,  and  I 
will  heal  you  ;  come  unto  me,  all  ye  that  la- 
bour and  are  heavy  laden,  and  I  will  give  you 
rest.  Come  to  my  cross ;  come  to  my  throne ; 
come  to  my  house ;  come  to  my  table ;  and  I 
will  in  no  wise  cast  you  out.  And  thus  their 
intercourse  with  him  began — and  how  is  it 
carried  on  ? — and  how  will  it  be  completed  ? 
In  the  same  way — "  Come."  Here  they  were 
made  to  feel  their  absolute  need  of  him  ;  here 
they  sought  him  ;  here  they  often  asked  • 
others,  "  Saw  ye  him  whom  my  soul  loveth  ?" 
Here  they  also  found  him  and,  enjoyed  him — 
But  all  their  desires  and  their  hopes  were 
not  perfectly  accomplished.  Now  they  have 
reached  the  end  of  their  faith,  and  are  satis- 
fied. "  Come,"  says  he,  "  come"  to  my  imme- 


334 


OCTOBER  17. 


iiate  presence,  "  come"  to  my  bosom,  "  come," 
and  be  for  ever  with  the  Lord — "  Come,  ye 
blessed  of  my  Father." 

Observe  tbe  induction:  "Inherit  the  king- 
dom prepared  for  you  from  the  foundation 
of  the  world.''''  Every  word  is  significant. 
The  possession.  Not  a  mansion,  an  estate,  a 
rity,  a  province ;  but  a  portion  more  exten- 
sive and  dignified,  and  suited  to  the  highest 
ambition  of  the  soul,  a  "  kingdom."  The  qual- 
ification: "Prepared  for  you."  It  was 'not  a 
natural  endowment,  or*  an  easy  acquisition. 
How  many  things  were  to  be  removed,  and 
how  much  was  to  be  done  and  suffered  by  an 
agency  and  passiveness  the  most  illustrious ! 
•'  I  go,  said  he,  "  to'  prepare  a  place  for  you :" 
and  his  ascension  was  necessary,  and  his  death 
was  necessary,  and  his  obedience  was  neces- 
sary, and  his  incarnation  was  necessary,  and  all 
the  dispensations  of  his  grace  and  providence 
were  necessary  to  the  full  salvation  of  a  soul. 
The  earliness  of  the  provision :  "  Before  the 
foundation  of  the  world.".  How  impossible  was 
it  that  we  should  be  saved  by  works  of  righte- 
ousness that  we  had  done !  All  was  purposed, 
planned,  promised,  secured,  not  only  without 
our  desert,  but  without  our  desire,  and  ages 
and  ages  before  our  existence — The  grace 
was  given  us  in  Christ  Jesus  before  the  world 
began. 

Observe  the  season  of  enjoyment:  "  Then." 
Here  they  walk  by  faith,  not  by  sight.  If  they 
build  tabernacles  here,  they  are  soon  taken 
down ;  and  a  voice  is  heard,  "  Arise,  and  de- 
part hence,  for  this  is  not  your  rest."  Every 
thing  leads  them  forward.  Now.  they  sow  in 
tears ;  now  they  will  reap  in  joy.  Now  they 
run ;  then  they  obtain  the  prize.  Now  they 
fight  the  good  fight  of  faith  ;  then  they  will  lay 
hold  of  eternal  life.  Now  are  they  the  sons  of 
God,  but  it  doth  not  yet  appear  what  they  shall 
be.  They  are  princes,  but  the  world  knoweth 
them  not.  Like  David  they  are  anointed,  but 
not  crowned — But  "then  shall  the  King  say 
unto  them  on  his  right  hand,  Come,  ye  bless- 
ed of  my  Father,  inherit  the  kingdom  pre- 
pared for  you  from  the  foundation  of  the 
world." 

And  having  these  promises,  let  us  cleanse 
ourselves  from  all  filthiness  of  flesh  and  spirit, 
perfecting  holiness  in  the  fear  of  God.  Let 
as  walk  worthy  of  him  who  hath  called  us 
unto  his  kingdom  and  glory.  Especially  let 
the  prospect  animate  us  in  all  our  religious 
course.  It  was  this  language  that  influenced 
so  powerfully  the  first  Christians.  They 
thought  they  always  heard — and  their  faith, 
their  conscience  always  did  hear — "  Come,  ye 
blessed  of  my  Father,  inherit  the  kingdom 
prepared  for  you  from  the  foundation  of  the 
world."  And  this  enlivened  them  in  duty. 
This  raised  them  above  worldly  losses.  This 
sustained  them  in  every  trouble,  emboldened 
them  in  every  conflict,  and  made  them  in  all 
these  things  more  than  conquerors  through 


him  that  loved  them.  Ah  !  said  thoy,  "  our 
light  affliction,  which  is  but  for  a  moment, 
worketh  for  us  a  far  more  exceeding  and  eter- 
nal weight  of  glory ;  while  we  look  not  at 
the  things  which  are  seen,  but  at  the  things 
which  are  not  seen :  for  the  things  which  are 
seen  are  temporal ;  but  the  things  which  are 
not  seen  are  eternal." 


OCTOBER  17. 

"  There  salute  thee  Epaphras,  my  fellow-prisoner 
in  Christ  Jesus  ;  Marcus,  Arisiarchus,  Demos, 
Lucas,  my  felloio-labourers.  The  grace  of  our 
Lord  Jesus  Christ  be  with  your  spirit.  Amen." 
—Philemon  23,  24,  25. 

Thus  closes  this  short  and  very  interesting 
Epistle,  and  which  does  so  much  honour  to 
the  humility,  and  kindness,  and  wisdom,  and 
godliness  of  the  Apostle.  It  ends  with  a 
salutation  from  his  connexions,  and  a  benedic- 
tion from  Paul  himself. 

The  salutation  regards  Philemon,  and 
comes  from  five  persons  mentioned  by  name. 

The  first  is  "  Epaphras."  He  had  been  a 
faithful  minister  in  the  Colossian  church,  and 
did  not  forget  them  when  he  was  absent  from 
them,  always  labouring  fervently  for  them  in 
prayer,  that  they  might  stand  perfect  and 
complete  in  all  the  will  of  God.  He  was  now 
at  Rome,  and  a  sufferer  with  Paul ;  perhaps 
in  the  very  same  confinement ;  if  not  in  the 
same  cause.  This  cause  was  not  the  service 
of  sin  or  sedition,  but  the  Gospel  of  Christ ; 
the  Apostle  therefore  calls  him  "  my  fellow 
prisoner  in  Christ  Jesus." 

The  second  is  "  Marcus."  Not  Mark  the 
Evangelist,  but  John  Mark.  His  mother  had 
a  house  at  Jerusalem,  at  which,  when  Peter 
was  delivered  from  prison,  the  Church  was 
praying.  He  was  the  nephew  of  Barnabas. 
He  soon  became  a  minister ;  and  when  Paul 
and  his  uncle  returned  from  Jerusalem,  Mark 
accompanied  them  as  far  as  Perga  in  Pam- 
phylia :  but  feeling  or  fearing  the  difficulties 
and  dangers  of  his  work,  he  there  departed 
from  them,  and  returned  home.  This  was 
doubtless  improper  conduct,  and  some  time 
after  gave  rise  to  a  sad  dispute  between  Paul 
and  Barnabas ;  the  one  being  willing  to  take 
him  again  along  with  them,  the  other  refus- 
ing, because  of  his  former  defection.  Per- 
haps both  of  these  great  and  good  men  were 
a  little  to  blame,  the  one  being  too  partial, 
and  the  other  too  severe.  However  this  may 
be,  Mark  was  afterwards  not  only  received 
by  Paul,  but  recommended  to  the  Colossians, 
"If  he  come  unto  you,  receive  him  ;"  and  to 
Timothy,  "  Take  Mark,  and  bring  him  with 
thee  :  for  he  is  profitable  to  me  for  the  minis- 
try." He  also  was  now  at  Rome  with  him. 
He  had  acknowledged  his  fault  and  been  re- 
formed, and  we  are  not  to  break  a  bruised 
reed,  nor  to  reject  a  returning  backslider.    If 


OCTOBER  17. 


833 


a  brother  be  overtaken  in  §.  fault,  they  who 
are  spiritual  should  endeavour  to  restore  him. 
Many  a  character  has  been  given  up  too  soon. 
Nicodemus  and  Joseph  of  Arimathea  were 
afraid  to  act  an  open  part  at  first ;  but  they 
came  forward  and  honoured  the  crucified  Sa- 
vbur  when  all  his  disciples  forsook  him  and 
fled. 

The  third  was  "  Aristarchus."  He  was  a 
Macedonian.  He  became  a  zealous  Christian, 
and  attended  Paul  to  Ephesus,  where,  in  the 
tumult  raised  by  Demetrius  the  silversmith, 
he  narrowly  escaped  with  his  life.  He  ac- 
companied Paul  in  his  return  to  Greece; 
waited  for  him  at  Troas ;  journeyed  with  him 
into  Asia;  and  sailed  with  him  to  Rome, 
where  he  now  was,  and  probably  involved  in 
the  persecution  of  Paul,  for  in  his  Epistle  to 
the  Colossians  the  Apostle  calls  him  his  "  fel- 
low-prisoner." 

The  fourth  was  "Demas."  At  this  time 
therefore  he  was  a  professor  of  Christianity, 
and  probably  a  preacher  of  the  word.  But 
when  Paul  wrote  his  Second  Epistle  to  Tim- 
othy he  says,  "  Demas  hath  forsaken  me,  hav- 
ing loved  this  present  world,  and  is  departed 
unto  Thessalonica."  We  are  not  informed 
whether  he  was  drawn  away  by  the  attraction 
of  pleasure,  fame,  or  wealth.  It  was  probably 
the  latter.  "  They  that  will  be  rich  fall  into 
temptation  and  a  snare,  and  into  many  foolish 
and  hurtful  lusts,  which  drown  men  in  de- 
struction and  perdition.  For  the  love  of  mo- 
ney is  the  root  of  all  evil :  which  while  some 
coveted  after,  they  have  erred  from  the  faith, 
and  pierced  themselves  through  with  many 
sorrows."  Why  should  we  be  scandalized  at 
apostasies  like  these]  Did  they  not  attend 
Christianity  from  the  beginning  1  Were  they 
not  found  in  the  purest  state  of  the  Church  1 
They  go  out  from  us  because  they  are  not  of 
us.  Evil  men  and  seducers  may  wax  worse 
and  worse :  "  nevertheless  the  foundation  of 
God  standeth  sure,  having  this  seal,  the  Lord 
knoweth  them  that  are  his." 

The  last  is  "Lucas."  He  was  "the  be- 
loved physician."  By  his  skill  he  could  ren- 
der himself  useful  even  to  the  bodies  of  men: 
and  to  the  honour  of  the  profession  be  it  ob- 
served, that  we  have  always  found  men  of 
this  learned  and  liberal  order,  the  most  ready 
to  exercise  self-denial  and  beneficence  in  the 
service  of  suffering  humanity.  But  Luke  em- 
ployed himself  also  in  writing.  He  was  the 
third  evangelist;  and  compiled  the  Acts  of 
the  Apostles.  Of  the  last  four  of  these  five 
saluters  of  Philemon  it  is  observable,  that 
Paul  calls  them  "  his  fellow-labourers."  The 
name  is  sometimes  applied  to  those  who  are 
not  expressly  ministers  of  the  word.  He  calls 
Priscilla  and  Aquilla  his  "  helpers  in  Christ ;" 
and  speaks  of  "  those  women  who  laboured 
with  him  in  the  Gospel."  He  does  not  mean 
that  they  taught  publicly  in  the  church,  a 


practice  which  he  had  forbidden :  but  there 
are  many  ways  in  which  wr>  may  be  fellow- 
helpers  to  the  truth,  consistently  with  even 
other  duty.  But  the  term  is  more  usually  sig- 
nificant of  those  who  laboured  in  word  and 
doctrine ;  and  it  is  probable  that  this  was  the 
case  with  each  of  these  individuals. 

But  let  us  observe  the  benediction  of  Paul 
himself.  This  is  more  extensive  than  the 
salutation.  The  salutation  is  addressed  to 
Philemon  only;  but  this  takes  in  his  wife 
Apphia,  and  Archippus  his  fellow-soldier,  and 
the  church  in  his  house ;  and  therefore  he 
says,  "  the  grace  of  our  Lord  Jesus  Christ  be 
with  your  spirit."  If  there  be  one  word  which 
was  dearer  to  Paul  than  another,  it  was  the 
word  "grace."  Indeed  we  may  call  it  the 
darling  word  of  inspiration.  But  why  is  it 
named  the  grace  "  of  our  Lord  Jesus  Christ  ?" 
Because  by  his  obedience  and  death  he  was 
the  medium  of  its  extension  to  the  children 
of  men.  And  because  also  he  is  the  source 
of  its  residence ;  it  hath  pleased  the  Father 
that  in  him  should  all  fullness  dwell.  Hence 
we  are  commanded  to  be  strong  "  in  the  grace 
that  is  in  Christ  Jesus."  Hence  it  is  said, 
"  Of  his  fullness  have  all  we  received,  and 
grace  for  grace." 

But  whydoes  the  Apostle  say  "  the  grace 
of  our  Lord  Jesus  Christ  be  with  your  spirit ?" 
Because  this  is  the  principal  seat  of  all  n-al 
religion.  Out  of  this  are  the  issues  of  life. 
And  therefore  it  is  said,  "  Take  heed  to  your 
spirit."  We  are  no  longer  in  a  right  state 
than  while  we  are  in  "  a  right  spirit ;"  and 
this — and  the  Apostle  perfectly  knew  it — is 
and  can  be  no  further  right  than  as  it  is  pos- 
sessed and  influenced  by  this  grace.  This 
grace  will  make  it  a  spirit  of  faith,  a  spirit 
of  love,  a  spirit  of  adoption.  This  grace  will 
lead  it  into  all  truth,  and  prepare  it  for  every 
duty.  This  grace  will  enable  it  to  resist 
temptation,  to  bear  prosperity,  to  endure  af- 
fliction, to  triumph  in  death.  The  Apostle 
knew  that  fresh  supplies  of  it  were  necessary, 
but  he  knew  also,  not  only  from  his  own  ex- 
perience, but  from  the  declaration  of  the  Sa- 
viour himself,  that  it  was  equal  to  every  sea- 
son, every  condition,  every  exigency;  for  he 
had  said  to  him,  and  to  every  believer,  "  My 
grace  is  sufficient  for  thee."  This  therefore 
he  deemed  the  most  important  endowment  he 
could  wish  for  his  friends.  Had  he  known 
any  thing  more  valuable,  he  would  have  im- 
plored it  on  their  behalf.  But  he  knew  grace 
was  the  best  gift.  He  knew  that  nothing 
could  be  a  blessing  without.  He  knew  tha* 
every  thing  could  be  a  blessing  with  it.  He 
knew  that  it  was  profitable  unto  all  things 
having  promise  of  the  life  that  now  is,  and  of 
that  which  is  to  come.  Let  us  seek  it  for  our 
connej  ions.  Let  us  seek  it  for  ourselves — 
The  reality  of  it  if  we  have  it  not — and  the 
abundance  of  it  if  we  have.     "Amen." 


OCTOBER  18. 


OCTOBER  18. 
He  will  subdue  our  iniquities." — Micah  vii.  19. 

The  language  is  expressive  of  joyful  con- 
fidence. But  the  allusion  is  military,  and 
well  accords  with  the  experience  of  every 
partaker  of  Divine  grace  who  finds  the  spirit- 
ual life  a  warfare.  The  adversaries  to  be  sub- 
dued are  their  "  iniquities."  They  have  ene- 
mies without,  but  their  worst  enemies  are 
within.  Even  the  world  and  the  devil  could 
do  them  little  hurt  without  the  assistance  of 
thes  treacherous  inmates.  In  this  sense  a 
man's  foes  are  they  of  his  own  house.  But 
are  not  their  iniquities  enemies  to  others  as 
well  as  to  Christians !  They  are,  and  will  be 
found  so  in  the  end ;  but  at  present  others 
are  deluded  by  them,  and  take  pleasure  in 
them.  Whereas  Christians  have  been  awaken- 
ed and  enlightened  to  see  their  condition 
while  led  captive  by  them,  and  have  been  led 
to  throw  off  their  yoke,  and  to  declare  war 
against  them,  a  war  the  most  trying  and  aw- 
ful, a  war  that  admits  of  no  accommodation, 
a  war  that  must  end  in  our  victory  or  de- 
struction. 

But  are  they  not  already  delivered  from 
these  enemies  1  Does  not  the  Apostle  thank 
God  that  they  are  "  made  free  ^prom  sin,  and 
become  the  servants  of  righteousness  1"  They 
are  made  free  from  its  tyranny.  It  no  longer 
reigns  in  their  mortal  body  that  they  should 
obey  it  in  the  lusts  thereof— Yet  it  lives,  and 
resists,  and  often  alarms  them  into  a  dread  of 
being  again  overcome — "  Mine  iniquities  pre- 
vail against  me."  But  the  apprehension  is 
groundless.  Sin  shall  not  have  dominion  over 
them,  for  they  are  not  under  the  law,  but  un- 
der grace.  The  Lord  is  on  their  side.  Their 
friend,  their  helper,  their  conqueror  is  Di- 
vine— "He  shall  subdue  our  iniquities."  Who 
i3  the  agent  ?  "  Not  by  might,  or  by  power, 
but  by  my  Spirit,  saith  the  Lord  V  Here  is 
"the  only  real  Sanctifier :  and  therefore  we 
read,  that  "  through  the  Spirit  we  mortify  the 
deeds  of  the  body  ;"  that  "  we  have  purified 
our  souls  in  obeying  the  truth  through  the 
Spi'it;"  that  "we  live  in  the  Spirit,  and 
walk  ki  the  Spirit."  What  are  the  means? 
The  principal  instrumentality  is  faith.  Some 
imagine  that  faith  is  rather  opposed  to  holi- 
ness ,  but  there  is  no  true  holiness  without  it. 
Abraham,  who  believed  God,  is  distinguished 
pre-eminently  for  obedience :  and  he  who  has 
the  faith  of  Paul  will  never  want  the  works 
of  James.  Faith  in  the  blood  of  Jesus,  faith 
'  in  the  promises  of  God,  that  faith  which  is 
the  substance  of  things  hoped  for,  the  evi- 
dence of  things  not  seen ;  that  faith  alone  en- 
ables us  to  stand  in  the  evil  day.  This  faith 
purifies  the  heart — The  "  sanctified,"  says  the 
Saviour,  "  by  faith  that  is  in  me."  All  the 
ordinances  of  religion  are  called  means  of 
grace,  because  in  the  use  of  them  we  receive 
Mthfi  supply  of  the  Spirit  of  Jesus  Christ." 


Under  the  blessing  ol  God  the  dispensations 
of  Providence  conduce  to  the  same  end.  Af- 
flictions, which  are  the  effects  of  sin,  are 
made  "  the  fruit  to  take  away  sin."  Creature 
comforts  are  often  to  the  soul  what  suckers 
are  to  the  tree ;  and  the  heavenly  HuJrend- 
man  prunes  us  to  secure  the  sap  for  the  bear- 
ing. We  are  tried,  that  we  may  come  forth 
from  the  furnace  as  gold,  losers  indeed,  but 
gainers  by  the  loss,  deprived  only  of  what  in- 
jured our  excellence ;  and  rendered  more 
valuable  and  useful. 

But  in  what  manner  is  the  work  accom- 
plished ?  The  Lord  could  at  once  execute 
the  blessed  deliverance,  but  as  the  Canaanites 
were  driven  out  by  little  and  little,  so  he 
gradually  subdues  our  iniquities.  Hence  we 
read  of  "  the  inward  man  being  renewed  day 
by  day :"  and  of  our  being  "  changed  into  the 
same  image,  from  glory  to  glory,  as  by  the 
Spirit  of  the  Lord."  We  must  therefore  dis- 
tinguish between  the  commencement  and  the 
finishing  of  this  glorious  renovation.  It  will 
not  be  completed  till  death,  but  it  is  now  be- 
gun ;  and  the  very  complaints  of  the  believer 
are  proofs  that  he  is  not  what  he  once  was, 
but  approves  things  that  are  excellent,  and 
delights  in  the  law  of  God,  and  feels  his  re- 
maining corruptions  to  be  his  burden  and 
grief.  Simon  Brown,  formerly  a  minister  of 
the  Gospel  in  London,  was  so  enervated  and 
depressed  as  to  believe  that  his  soul  was  anni- 
hilated, and  that  he  had  no  more  soul  than  a 
horse.  Yet  he  continued  praying,  and  preach- 
ing, and  publishing,  as  if  he  had  two  souls 
instead  of  having  none;  his  reasonings  abun- 
dantly disproving  all  their  conclusions.  Thus 
we  have  met  with  Christians  who  imagined 
they  had  no  grace,  while  they  lived  so  con- 
scientiously and  consistently,  mourned  for 
sin  so  deeply,  prized  the  Scripture  so  highly, 
and  loved  the  Lord  Jesus  so  fervently,  that 
they  seemed  to  every  one  but  themselves  to 
have  a  double  portion  of  the  Spirit.  When 
a  man  is  nailed  to  the  cross,  he  may  linger  on 
for  awhile,  but  his  doom  is  fixed :  and  "  our 
old  man  is  crucified."  A  tree,  after  it  i? 
plucked  up  by  the  roots,  has  some  sap  left  in 
it,  and  will  even  throw  out  shoots;  but  we 
know  that  in  such  a  case  it  cannot  revive : 
the  radical  essential  support  is  cut  off*— -It 
must  wither  and  die.  Let  us  thank  God  and 
take  courage.  The  conflict  may  be  pro- 
tracted, and  we  may  sometimes  be  ready  tc 
faint,  but  there  is  nothing  doubtful  in  the 
issue:  and  the  result  is  not  more  glorious 
than  sure. 


OCTOBER  19. 

"  David  carried  it  aside  into  the  house  of  Ohed 
edom  the  Gittite." — 2  Sam.  vi.  10 

It  was  a  solemn  and  awful  appeal  David 
made,  when  "  he  sware  unto  the  Lord,  and 
vowed  unto  the  mighty  God  of  Jacob:  surelv 


OCTOBER  19. 


337 


I  will  not  come  into  the  tabernacle  of  my 
house,  nor  go  up  into  my  bed ;  I  will  not  give 
sleep  to  mine  eyes,  or  slumber  to  mine  eye- 
lids, until  I  find  out  a  place  for  the  Lord,  an 
habitation  for  the  mighty  God  of  Jacob."  Ac- 
cordingly as  soon  as  he  was  fully  enthroned 
over  all  Israel,  he  resolved  to  bring  up  the 
ark  from  Gibeah,  where  it  had  long  been,  and 
place  it  in  Jerusalem,  where  it  would  be  pub- 
lic and  accessible.  But  at  first  the  enterprise 
more  than  failed.  The  appointed  and  pre- 
scribed mode  of  conveying  the  ark  was  on 
the  shoulders  of  the  Levites.  On  the  pres- 
ent occasion  this  was  strangely  and  very  cul- 
pably overlooked.  It  was  carried  in  a  new 
cart ;  and  it  was  driven  by  Uzzah  and  Ahio, 
the  sons  of  Abinadab.  "  And  David  and  all  the 
house  of  Israel  played  before  the  Lord  on  all 
manner  of  instruments  made  of  firwood,  even 
on  harps,  and  on  psalteries,  and  on  timbrels, 
and  on  cornets,  and  on  cymbals.  And  when 
they  came  to  Nachon's  threshing-floor,  Uzzah 
put  forth  his  hand  to  the  ark  of  God,  and 
took  hold  of  it ;  for  the  oxen  shook  it  And 
the  anger  of  the  Lord  was  kindled  against 
Uzzah;  and  God  smote  him  there  for  his 
error ;  and  there  he  died  by  the  ark  of  God." 
The  event  seems  mysterious.  His  judgments 
are  a  great  deep.  But  will  not  the  Judge  of 
all  the  earth  do  right?  We  are  sure  there  is 
no  unrighteousness  with  God.  We  know 
also  that  he  alone  is  the  adequate  judge  of 
moral  conduct  By  him  actions  are  weighed. 
He  sees  them  in  their  principles  and  motives ; 
and  unerringly  estimates  the  circumstances 
of  extenuation  or  aggravation  attached  to 
them.  Let  us  give  him  time,  and  we  shall 
be  constrained  to  acknowledge,  "  Thou  art 
justified  when  thou  speakest  and  clear  when 
thou  judgest" 

David  was  both  displeased  and  terrified. 
His  displeasure  was  very  censurable.  Did  it 
become  him  to  resent  what  God  had  done, 
and  be  angry  because  the  breach  had  defeated 
his  plan,  and  disappointed  his  expectation — 
especially  too,  when  all  this  would  have  been 
prevented,  had  he  consulted  the  law,  and  con- 
formed to  it?  But  so  true  is  it  "a  man's  fool- 
ishness perverteth  his  way,  and  his  heart 
fretteth  against  the  Lord."  His  terror  was 
more  excusable,  and  might  have  been  salu- 
tary. "  God  will  be  known  by  the  judgments 
which  he  executeth."  When  he  strikes  some 
he  intends  that  others  should  hear  and  fear, 
and  turn  unto  the  Lord.  And  it  is  well  for 
us  to  feel  our  unworthiness  and  desert ;  and 
to  inquire  whether  we  who  are  spared  are 
not  equally  guilty  with  those  who  are  cut  ofT; 
and  also  whether,  though  spared  now,  we 
6hall  escape  always?  Let  him  that  thinketh 
he  standeth  take  heed,  lest  he  fall. 

But  David's  alarm  was  servile  and  exces- 
sive.    He  therefore  broke  up  the  assembly, 
ind  began  his  return  home,  saying,  "  How 
shall  the  ark  of  the  Lord  come  to  me  ?'    "  So 
2-2 


David  would  not  remove  the  ark  of  the  Lor: 
unto  him  into  the  city  of  David :  but  Davie 
carried  it  aside  into  the  house  of  Obed-edom 
the  Gittite."  The  event  to  Obed-edom  was 
wholly  unexpected.  Little  did  he  imagine, 
when  he  rose  in  the  morning  and  joined  the 
holy  procession,  that  before  he  retired  to  rest 
his  house  would  be  the  tabernacle  of  tha 
Lord,  towards  which  the  eyes  and  thoughts 
of  all  the  pious  would  be  turned,  and  his 
name  be  had  in  everlasting  remembrance. 
So  Saul  went  out  to  search  for  his  father's 
asses,  and  before  he  returned  was  anointed 
king  over  Israel.  When  David  was  carrying 
provender  to  his  brethren  in  the  camp,  how 
little  did  he  dream  that  in  the  course  of  a  few 
hours  he  should  be  the  conqueror  of  Goliath, 
and  the  deliverer  of  his  country,  and  hear  it 
shouted,  "  Saul  hath  slain  his  thousands,  but 
David  his  ten  thousands !"  As  to  evil  or  as 
to  good,  we  never  know  what  a  day  may 
bring  forth;  and  therefore  we  should  never 
presume  or  despair.  We  talk  of  novels  and 
romances;  but  we  need  not  have  recourse  to 
fiction.  What  marvellous  coincidences  di- 
versify actual  life !  "  Time  and  chance  hap- 
pen to  all."  Nothing  is  indeed  casual  with 
regard  to  God.  He  sees  the  end  from  the 
beginning;  and  works  all  things  after  the 
counsel  of  his  own  will ;  and  his  providence 
is  so  universal  and  minute,  that  a  sparrow 
falleth  not  to  the  ground  without  our  heavenly 
Father,  and  the  very  hairs  of  our  head  are  all 
numbered.  But  what  is  appointment  with 
him  is  contingency  with  us.  The  ciast  im- 
portant and  interesting  occurrences  in  our 
individual  histories  are  often  peculiarly  acci- 
dental: in  review  they  appear  surprising; 
and  in  prospect,  had  they  been  announced, 
would  have  seemed  improbable,  if  not  impos- 
sible— "  I  will  bring  the  blind  by  a  way  that 
they  knew  not;  I  will  lead  them  in  paths 
that  they  have  not  known:  I  will  make  dark- 
ness light  before  them,  and  crooked  things 
straight  These  things  will  I  do  unto  them, 
and  not  forsake  them." 

Obed-edom's  compliance  was  very  praise- 
worthy. How  many,  had  they  been  placed 
in  his  circumstances,  would  have  declined 
the  reception  of  the  ark !  Some  would  have 
pleaded  danger — They  could  not  live  under 
the  same  roof  with  this  mysterious  and  dread- 
ful symbol,  which  had  killed  Uzzah,  who  only 
touched  it  and  smote  so  many  of  the  Beth- 
shemites  who  only  looked  into  it.  Som<?  would 
have  felt  the  expense  it  might  entail.  Some 
would  have  excused  themselves  on  the  ground 
of  trouble — "multitudes  will  be  constantly 
repairing  hither,  either  from  devotion  or  cu- 
riosity. The  house  will  be  a  thoroughfare. 
We  shall  find  it  necessary  to  engage  door 
keepers" — But  if  any  of  these  thoughts  oc- 
curred, they  had  not  a  moment's  weight  with 
Obed-edom.  Providence,  says  he,  has  laid 
this  service  in  my  way — It  is  the  call  of  God 


oae 


OCTOBER  20. 


—and  I  seize  with  gladness  an  opportunity 
afforded  me  to  show  my  love  to  his  service, 
ind  to  exercise  self-denial  for  his  sake. 

And  what  was  the  consequence  1  Had  he 
reason  to  repent  of  the  forwardness  of  his 
zeal!  The  ark,  says  our  Henry,  is  a  guest 
that  always  pays  well  for  its  entertainment. 
And  what  says  the  sacred  historian]  "And 
the  ark  of  the  Lord  continued  in  the  house 
of  Obed-edom  the  Gittite  three  months :  and 
the  Lord  blessed  Obed-edom,  and  all  his 
household." 


OCTOBER  20. 

"  He  doth  devise  means,  that  his  banished  be  not 
expelled  from  him."1 — 2  Sam.  xiv.  14. 

SoiyiE  emblems  of  this  appeared  under  the 
law.  Many  persons  ceremonially  unclean 
were  banished  for  a  time  from  the  camp,  the 
city,  and  the  sanctuary ;  but  means  were  or- 
dained and  prescribed  for  their  cleansing, 
their  release,  and  their  restoration.  But  let 
us  look  at  the  conduct  of  God  towards  his 
people  in  the  means  he  devises  for  their  re- 
demption, their  conversion,  their  recall  from 
backsliding,  and  their  removal  home. 

Man  was  made  after  the  image  of  God. 
God  delighted  in  him,  and  held  communion 
with  him.  He  was  perfectly  holy,  and  per- 
fectly happy:  the  heir  of  immortality,  and 
the  lord  of  all  in  this  lower  world.  These 
views  of  man  only  serve  to  enhance  his  fall, 
and  make  his  loss  so  much  the  more  deplora- 
ble. He  is  not  now  what  he  originally  was. 
Adam  was  banished  from  paradise;  and  Che- 
rubim, with  a  flaming  sword,  were  placed  to 
prevent  his  return  to  the  tree  of  life.  And 
we  were  banished  in  him — In  Adam  all  died. 
We  were  deprived  of  the  favour  and  presence 
of  God ;  and  separated  from  the  supreme 
good ;  and  resembled  traitors,  who  having 
forfeited  their  right  to  their  former  abode  and 
possessions,  wander  exiled  from  place  to  place, 
not  daring  to  appear  where  once  they  lived, 
lest  they  should  be  apprehended  and  executed. 
What  a  state  was  this  to  be  in !  But  it  was 
not  of  God  that  his  banished  should  be  ex- 
pelled from  him'.  He  desired  not  the  death 
of  sinners;  and  therefore  he  devised  means 
to  deliver  them  from  the  sentence  bf  condem- 
nation, and  to  bring  them  back  to  his  favour 
and  presence.  And  what  were  these  means? 
They  were  such  as  evinced  not  only  his 
clemency,  but  showed  that  he  was  rich  in 
mercy — We  could  never  have  found  out,  and 
all  the  principalities  and  powers  above  could 
never  have  found  out,  a  way  for  our  return  to 
Cod,  consistently  with  all  the  perfections  of 
his  nature.  But  his  understanding  is  infinite. 
O  the  depth  hoth  of  the  wisdom  and  know- 
ledge i  f  God !  He  forms  a  plan  in  which  he 
abound?  towards  us  in  all  wisdom  and  pru- 
dence; a  plan  which  angels  desire  to  look 
into;  a  plan,  the  development  of  which  will 


draw  forth  the  praise  and  wonder  of  eternity, 
a  plan  in  which  goodness  and  justice  shine 
forth  with  equal  heams;  in  which  mercy  and 
truth  meet  together,  righteousness  and  peace 
kiss  each  other ;  in  which,  while  he  redeems 
Jacob,  he  glorifies  himself  in  Israel ;  in  which, 
while  the  guilty  are  pardoned,  the  law  is  ful- 
filled, and  magnified,  and  made  honourable , 
in  which,  while  there  is  peace  on  earth  and 
good-will  towards  men,  there  is  glory  to  God 
in  the  highest.  "  All  things  are  of  God,  who 
hath  reconciled  us  unto  himself  by  Jesus 
Christ." 

Redemption,  however,  is  one  thing ;  salva 
tion  is  another.  We  have  seen  what  Goc! 
has  done  to  bring  us  out  of  our  guilty  state . 
but  we  must  also  be  brought  out  of  our  de 
praved  state.  We  are  darkness;  how  are 
we  made  light  in  the  Lord  1  We  are  the  ser- 
vants of  sin ;  how  are  we  turned  from  the 
power  of  Satan  unto  God  1  The  grand  agency 
is  the  influence  of  the  Holy  Spirit;  and  hence 
we  read  of  our  being  born  of  the  Spirit,  and 
being  led  by  the  Spirit:  and  we  are  assured 
that  where  the  Spirit  of  the  Lord  is  there  is 
liberty.  But  among  the  means  devised  for 
our  conversion  is  the  dispensation  of  the  word 
by  preaching :  "  He  gave  some,  apostles ;  and 
some,  prophets;  and  some,  evangelists;  and 
some,  pastors  and  teachers ;  for  the  perfecting 
of  the  saints,  for  the  work  of  the  ministry, 
for  the  edifying  of  the  body  of  Christ."  There 
is  not  only  a  great  and  obvious  adaptation  and 
suitableness  in  this  instrumentality  to  the 
purpose  designed,  but  it  is  the  ordinance  of 
God's  own  appointment ;  and  is  therefore  en- 
titled to  his  blessing.  Accordingly  faith  Com- 
eth by  hearing.  In  the  beginning  of  the 
Gospel,  and  in  every  revival  of  it  since,  the 
work  has  been  principally  accomplished  by 
preaching.  Were  any  given  number  of  con- 
verted individuals  now  living  to  tell  what 
God  had  done  for  their  souls,  how  many  of 
them  would  ratify  this  truth !  One  would  say, 
I  had  not  a  serious  thought  of  God,  or  of  my 
soul,  before  such  a  sermon,  like  a  clap  of 
thunder,  awakened  my  sleeping  conscience 
A  second  would  say,  I  was  a  Pharisee,  trust- 
ing in  myself  that  I  was  righteous,  and  de- 
spising others,  till  such  a  discourse,  like  a 
scythe,  mowed  down  all  my  legal  hopes,  and 
made  me  cry  for  mercy.  A  third  would  say, 
T  was  walking  according  to  the  course  of  this 
world,  spending  my  money  for  that  which  is 
not  bread,  and  my  labour  for  that  which  satis- 
fieth  not,  till  such  an  address  urged  me  to 
forsake  the  foolish  and  live,  and  go  in  the  way 
of  understanding — But  we  do  not  limit  the 
Holy  One  of  Israel.  There  is  hardly  any 
thing  but  the  Lord  has  dignified  by  making 
use  of  it  in  the  calling  of  sinners  to  himself 
Afflictions,  as  we  see  in  the  case  of  Manasseh : 
parental  example ;  the  admonition  of  a  friend ; 
the  reading  of  a  good  book,  of  a  mere  tract — 
Where  shall  we  end  1  "  Lo !  all  these  things 


OCTOBER  21 


:#y 


worketh  God  oftentimes  with  man,  to  bring 
back  his  soul  from  the  pit,  to  be  enlightened 
with  the  light  of  the  living." 

After  they  are  brought  to  God  by  convert- 
ing grace,  his  people  are  not  suffered  to  apos- 
tatize from  him.  But  they  may  backslide. 
Their  faith  may  fail  in  the  exercise,  though 
not  in  the  principle.  Their  love  may  wax 
cold.  They  may  grow  indifferent  to  the  ser- 
vice of  God,  and  rarely  and  lifelessly  attend 
the  means  of  his  appointment  Yea,  they 
may  yield  to  temptation,  and  fall  into  sin,  and 
cause  the  way  of  truth  to  be  evil  spoken  of. 
And  what  is  the  consequence'!  The  Lord 
hides  his  face,  and  they  are  troubled — "  O  that 
it  was  with  me  as  in  months  past,  when  the 
candle  of  the  Lord  shone  upon  my  head,  and 
when  by  his  light  I  walked  through  darkness ; 
while  as  yet  the  Almighty  was  with  me." 
The  loss  and  the  remembrance  of  their  for- 
mer peace  and  joy ;  galling  reflections  from 
their  own  minds;  brotherly  rebukes ;  outward 
trials  and  disappointments — these  are  the 
means  he  employs  to  bring  them  back  to  him- 
self from  whom  they  have  revolted,  and  who 
is  yet  saying,  Return,  ye  backsliding  children 
— I  will  heal  your  backslidings. 

But  as  long  as  they  remain  here  they  are 
from  home.  This  is  not  their  rest.  But  there 
remaineth  a  rest  for  the  people  of  God.  And 
he  has  devised  means  to  remove  them  from 
the  kind  of  exile  in  which  they  now  are,  to 
their  own  country,  from  whence  they  were 
born,  and  whither  they  long  to  return.  He 
has  appointed  an  hour  in  which  they  are  to 
depart  out  of  the  world  unto  the  Father. 
Death  is  the  way,  and  however  trying,  the 
right  way  to  the  city  of  habitation.  By  death 
their  banishment  is  entirely  ended,  and  their 
restoration  perfected  for  ever.  "Therefore 
are  they  before  the  throne  of  God,  and  serve 
him  day  and  night  in  his  temple :  and  he  that 
silteth  on  the  throne  shall  dwell  among  them. 
They  shall  hunger  no  more,  neither  thirst 
any  more;  neither  shall  the  sun  light  on 
them,  nor  any  heat.  For  the  Lamb  which  is 
in  the  midst  of  the  throne  shall  feed  them, 
shall  lead  them  unto  living  fountains  of  wa- 
ters :  and  God  shall  wipe  away  all  tears  from 
their  eyes." 


OCTOBER  21. 

**  Whose  I  am,  and  whom  I  serve." 
Acts  xxvii.  23. 

This  was  the  language  of  Paul,  when  he 
informed  his  fellow-suflerers  of  the  angelical 
vision  with  which  he  had  been  favoured  in 
the  night  But  others  may  adopt  the  same 
avowal. 

He  calls  God  his  owner,  when  he  says, 
Whose  I  am,  and  asserts  nothing  that  is  pe- 
culiar to  himself.  We  also  are  his.  He  has 
numberless  claims  to  us;  and  these  claims  we 
6hould   feel  and   acknowledge.      They  are 


founded  in  creation :  in  providence :  in  re- 
demption :  in  selfdedication.  The  Corin- 
thian converts  "  gave  themselves  unto  the 
Lord."  And  there  has  been  a  time  in  the 
experience  of  every  Christian,  when  he  has 
done  the  same.  And  he  has  often  renewed 
the  surrender  since.  And  the  more  he  re- 
flects upon  it  the  more  he  approves  of  his 
conduct,  and  glories  in  the  thought  that  he  is 
not  his  own,  but  the  Lord's. 

Yet  when  he  adds,  and  whom  I  serve, 
some  may  be  ready  to  say,  "  Ah !  Paul  did 
serve  him.  He  was  called  to  be  an  Apostle ; 
to  preach  the  Gospel,  to  write  Scripture,  to 
plant  churches,  to  work  miracles.  Never  did 
one  man  perhaps  do  so  much  in  glorifying 
God  and  serving  his  generation  as  he — But 
what  can  I  do?  Can  I  serve  him?"  But  let  it 
be  observed  that  the  service  of  God  is  not 
confined  to  great  offices  and  talents.  These 
do  not  depend  upon  us,  but  are  dispensed  by 
the  Lord  of  all  as  he  pleases ;  and  he  looks 
to  the  heart,  and  where  this  is  towards  him, 
desires  are  actions.  Where  there  is  first  a 
willing  mind,  it  is  accepted  according  to  what 
a  man  hath,  and  not  according  to  what  he 
hath  not  He  sees  benevolence  where  nothing 
is  given,  and  martyrdom  where  nothing  is 
suffered.  "  Let  her  alone ;  she  hath  done 
what  she  could." 

"  No  blank,  no  trifle  Nature  made  or  meant. 
— If  nothing  more  than  purpose  in  tby  power. 
Thy  purpose  firm,  is  equal  to  the  deed\ 
Who  does  the  best  his  circumstance  allows, 
Does  well,  acts  nobly — angels  could  no  more." 

The  service  of  God  is  very  extensive,  and 
is  not  to  be  confined  to  what  many  only  mean 
by  it  It  reaches  further  than  express  aets  of 
devotion.  The  means  of  grace  are  indeed 
both  duties  and  privileges ;  and  they  who  do 
not  value  them  are  either  in  an  unconverted 
or  a  backsliding  state.  In  a  proper  frame  of 
mind,  good  men  will  sanctify  the  Sabbath,  re- 
pair to  the  sanctuary,  and  retire  to  read  the 
Scripture,  and  pray  and  meditate.  But  they 
will  regard  these  things  only  as  means  of 
grace,  in  the  use  of  which  they  renew  their 
strength,  and  gain  fresh  supplies  of  the  Spirit 
of  Jesus  Christ  to  enable  them  to  fill  up  Chris- 
tianly  the  whole  of  their  stations  in  life. 
They  therefore  serve  God  in  the  week  as  well 
as  on  the  Sabbath,  and  in  their  own  dwelling 
as  well  as  in  the  temple.  They  acknowledge 
him  in  all  their  ways ;  and  whether  they  ea 
or  drink,  or  whatever  they  do,  they  do  all  to 
the  glory  of  God.  A  constant  regard  to  his 
word  as  their  rule,  and  his  honour  as  their  end, 
elevates  common  actions  into  moral,  and  moral 
into  spiritual ;  and  thus  the  magistrate  while 
upon  the  bench,  and  the  traveller  while  upon 
the  road,  and  the  tradesman  while  in  the  shop, 
and  the  labourer  while  in  the  field,  and  the 
mother  while  training  up  her  infant  charge, 
are  all  doing  the  work  of  the  Lord,  and  have 
the  testimony  that  they  please  him. 

Servants,  besides  their  known,  usual,  retju. 


340 


OCTOBER  22. 


.ar  course  of  action,  are  liable  to  particular 
Rnd  occasional  calls  of  service  which  cannot 
be  previously  prescribed.  Thus  we  are  to 
observe  the  movements  of  Providence,  and 
fall  in  with  those  duties  which  grow  out  of 
events.  In  this  spirit  David  said,  "on  thee 
do  I  wait  all  the  day ;"  holding  himself  al- 
ways in  a  readiness  to  receive  orders,  and  in 
effect  asking,  "  Lord,  what  wilt  thou  have  me 
to  do!" 

"  They  also  serve  that  wait."  There  is  a 
suffering  as  well  as  a  doing  service.  God  is 
never  more  pleased  than  when  we  deny  our- 
selves, and  show  that  we  love  him  above  all, 
and  are  willing  to  leave  all,  and  lose  all,  for 
his  sake.  As  the  exercise  of  the  passive 
graces  is  the  most  difficult,  so  perhaps  it  is 
the  most  impressive.  We  peculiarly  glorify 
God  in  the  fires.  We  are  witnesses  for  him ; 
and  testify  to  the  excellency  of  the  principles, 
and  to  the  power  of  the  resources  of  the  re- 
ligion we  profess.  We  show  that  his  grace 
can  support  us  when  every  other  dependence 
fails,  and  his  comforts  cheer  us  when  all  other 
springs  of  refreshment  are  dried  up.  When 
by  accident  or  sickness  we  are  led  in  from 
active  scenes,  we  fear  we  are  going  to  possess 
months  of  vanity,  while  perhaps  we  are  en- 
tering some  of  the  most  useful  parts  of  our 
life.  If  we  endure  as  Christians,  the  spirit 
of  glory  and  of  God  resteth  upon  us ;  and  by 
our  patience,  submission,  peace,  and  joy,  some 
around  us  are  instructed,  some  convinced, 
some  encouraged — while  perhaps  superior  be- 
ings are  excited  to  glorify  God  in  us — for  we 
are  a  spectacle  to  angels  as  well  as  unto  men. 

But  what  is  the  nature  of  the  service  in 
which  we  shall  be  engaged  in  the  heavenly 
world!  when  we  shall  have  dropped  all  our 
infirmities !  and  our  powers  will  be  equal  to 
our  work  and  our  wishes! — "Therefore  are 
they  before  his  throne,  and  serve  him  day  and 
night  in  his  temple."  "His  servants  shall 
serve  him,  and  they  shall  see  his  face." 


OCTOBER  22. 

u  There  stood  by  me  this  night  the  angel  of  God." 
Acts  xxvii.  23. 

How  Paul  was  now  engaged  we  know  not. 
Perhaps  he  was  praying.  This  is  the  resource 
of  the  Christian  in  every  storm ;  and  to  this 
the  promise  is  made,  "  Call  upon  me  in  the 
day  of  trouble,  and  I  will  deliver  thee."  Nor 
can  we  determine  where  he  was.  Consider- 
ing that  he  was  a  prisoner,  and  so  many  on 
board,  it  is  not  likely  that  he  had  a  cabin  to 
himself  Yet  he  seems  to  have  been  alone  : 
at  least  the  privilege  was  personal  and  indi- 
vidual. There  were  near  three  hundred  in 
the  ship,  but  none  of  them  was  aware  of  what 
was  passing  with  Paul.  The  Lord,  in  the 
same  assembly,  and  in  the  same  seat,  can  hold 
oommunion  with  one,  and  not  with  another. 


"Lord,  how  is  it,"  said  one  of  his  discip.es, 
"that  thou  wilt  manifest  thyself  unto  us,  ano 
not  unto  the  world!"  The  question  implies 
wonder ;  but  our  Saviour  had  promised  the 
distinction.  Luke  was  in  the  ship,  but  Paul 
only  has  the  vision.  All  the  partakers  of  Di- 
vine grace  are  not  allowed  the  same  indul 
gences.  All  the  apostles  were  not  to  witness 
the  raising  of  the  ruler's  daughter,  and  our 
Lord's  transfiguration  and  passion ;  but  only 
Peter,  James,  and  John ;  and  though  he  loved 
them  all,  John  is  called  the  disciple  whom 
Jesus  loved.  It  was  not  Luke,  but  Paul,  that 
was  to  appear  before  Nero — Paul  was  the  suf- 
ferer ;  and  Divine  comforts  correspond  with 
our  trials,  for  "as  the  sufferings  of  Christ 
abound  in  us,  so  the  consolation  aboundeth  by 
Christ." 

Two  things  are  observable.  First,  the  mes- 
senger :  the  angel  of  the  Lord.  We  know 
little  of  angels.  The  name  is  expressive  of 
their  office,  rather  than  of  their  nature.  They 
seem  to  have  been  the  first  beings  created ; 
they  are  proverbial  for  wisdom ;  and  excel  in 
strength :  yet  they  do  his  commandments,  and 
hearken  unto  the  voice  of  his  word.  He  sailh 
to  one,  Go,  and  he  goeth ;  to  another,  Come, 
and  he  cometh ;  and  to  each  of  them,  Do  this, 
and,  whatsoever  it  be,  he  doeth  it:  for  it  is 
his  will  alone  they  regard ;  and  they  are  al- 
ways satisfied  and  delighted  with  it.  They 
are  elevated  above  us  in  rank  and  estate,  yet 
they  are  all  ministering  spirits,  sent  forth  to 
minister  unto  them  that  shall  be  the  heirs  of 
salvation.  Such  honour  and  happiness  have 
all  the  household  of  faith :  the  -highest  of 
God's  creatures  are  his  servants;  they  rejoice 
over  them  in  their  repentance,  encamp  round 
about  them  in  trouble  and  danger,  convey 
their  souls  at  death  into  Abraham's  bosom, 
and  in  the  morning  of  the  resurrection  will 
gather  together  their  bodies  from  the  four 
winds,  from  one  end  of  heaven  to  the  other. 
They  will  be  our  associates  for  ever — We  are 
come  to  an  innumerable  company  of  angels. 

Secondly,  the  season  :  this  night.  It  was 
dark,  pitch  dark  :  not  one  star  appeared. 
How  was  the  angel  to  find  Paul  far  off  upon 
the  sea  in  such  a  dense  obscurity!  We  aro 
not  to  judge  of  their  senses  by  ours.  They 
see  not  as  man  seeth.  The  darkness  hideth 
not  from  them,  but  the  night  shineth  as  the 
day:  the  darkness  and  the  light,  are  both 
alike  to  them.  It  was  a  period  of  extremity. 
The  Lord  could  have  given  Paul  the  assu- 
rance before  he  had  been  so  long  tossed  with 
the  tempest;  but  it  was  withholden  till  all 
hope  that  they  should  be  saved  was  taken 
away.  This  is  what  his  people  have  often 
experienced.  His  reasons  for  delay  are  found- 
ed in  wisdom  and  in  kindness.  He  would  de- 
stroy creature-confidence,  and  yet  teach  us 
never  to  despair  with  regard  to  himself.  His 
conduct  shows  us  that  nothing  is  too  hard  for 
the  Iiord:  at  eventide  it  shall  be  Iijjht.     It 


OCTOBER  23. 


34*. 


also  displays  his  glory  more  to  cure  when  the 
disease  has  been  pronounced  desperate,  and 
ill  other  physicians  have  withdrawn.  Hence 
he  abode  two  days  in  the  same  place,  after  he 
heard  of  the  case  of  Lazarus,  and  was  glad 
for  the  sake  of  his  disciples  that  he  was  not 
present  to  recover  him  from  his  sickness,  as  it 
would  confirm  their  faith  more  to  see  him 
raised  after  he  had  been  dead  four  days. 


OCTOBER  23. 

14  Fear  n  tt,  Paul ;  thou  must  be  brought  before 
Cesar:  and,  lo,  God  hath  given  thee  all  them 
that  sail  icith  thee.  Wherefore,  sirs,  be  of  good 
cheer :  for  I  believe  God,  that  it  shall  be  even 
as  it  teas  told  me.  Hoxcbeit,  we  must  be  cast 
upon  a  certain  island." — Acts  xxvii.  24 — 26. 

Lct  us  observe  the  angel's  address  to  Paul ; 
and  Yaul's  address  to  his  companions. 

The  angel's  address  contains  two  things. 
First,  an  admonition.  "Fear  not,  Paul." 
There  is  nothing  by  which  Christians  honour 
their  religion  more  than  by  confidence  in 
danger,  and  cheerfulness  in  trouble.  It  would 
therefore  have  been  lamentable  had  Paul  on 
this  occasion  failed  in  spirit ;  and  exposed  him- 
self to  the  reproach  Eliphaz  unjustly  applied 
to  Job :  "  Behold,  thou  hast  instructed  many, 
and  thou  hast  strengthened  the  weak  hands. 
Thy  words  have  upholden  him  that  was  fall- 
inc,  and  thou  hast  strengthened  the  feeble 
knees."  Yet  it  would  seem  that  the  frame 
of  his  mind  began  to  be  weak  and  wavering. 
He  had  nature  in  him  as  well  as  grace.  He 
had  eaten  nothing  for  a  length  of  time,  and 
was  exhausted  with  fatigue.  He  knew  what 
it  was  to  be  enervated.  In  one  of  his  epistles 
he  speaks  of  being  "in  weakness,  and  fear, 
and  much  trembling."  In  such  a  case  the  body 
depresses  the  mind ;  and  a  man  has  hardly 
the  command  of  his  own  principles.  Was 
Paul  afraid  whether  he  had  done  right  in  ap- 
pealing unto  Caesar?  Did  he  begin  to  shud- 
der at  the  thought  of  appearing  before  such  a 
monster  as  Nero?  Or  was  he  afraid  of  sink- 
ing? The  Lord  knew  his  frame;  and  re- 
membered that  he  was  dust 

Secondly,  an  assurance.  "Thou  must  be 
brought  before  Cesar."  This  was  the  appoint- 
ment of  God ;  and  it  was  to  answer  very  im- 
portant purposes.  There  his  bonds  were  to 
be  made  manifest  in  the  palace,  and  in  all 
other  places.  There  he  was  to  testify  the 
gospel  of  the  grace  of  God,  and  to  induce 
others  to  speak  the  word  without  fear.  There 
he  was  to  make  converts  to  Christianity,  and 
converts  even  in  Caesar's  household.  Such 
was  the  design  of  God,  and  as  this  purpose 
must  be  accomplished,  Paul's  preservation 
was  secure.  Even  a  providential  destination 
has  rendered  the  fulfiller  of  it  invulnerable, 
and  insured  his  success,  as  far  as  he  moved  in 
the  line  of  God's  appointment     We  see  this  \ 


in  tie  case  of  Nebuchadnezzar  and  Cyrus 
All  our  times  are  in  'his  hands,  and  we  arc 
immortal  till  our  work  is  done.  The  assurance 
includes  not  only  himself  but  the  whole  com- 
pany :  "  And,  lo,  God  hath  given  thee  all  them 
that  sail  with  thee."  The  angel  could  have 
rescued  Paul,  and  left  the  crew  to  perish  ;  but 
to  save  them  all  for  his  sake  was  attaching 
importance  to  Paul,  and  putting  honour  upon 
him.  And  in  this  way  the  Lord  magnifies  his 
people  now.  The  world  knoweth  them  not 
yet  it  is  owing  to  them  their  very  existence 
is  continued.  They  are  the  chariots  of  Israel, 
and  the  horsemen  thereof.  Nations  are  bless- 
ed for  their  sakes :  and  though  now  they  are 
overlooked  because  they  are  not  heroes  and 
statesmen,  in  the  annals  of  heaven  they  are 
called  the  repairers  of  the  breach,  the  re- 
storers of  paths  to  dwell  in.  "  I  sought  for  a 
man  among  them,  that  should  make  up  the 
hedge,  and  stand  in  the  gap  before  me  for  the 
land,  that  I  should  not  destroy  it :  but  I  found 
none.  Therefore  have  I  poured  out  mine  in- 
dignation upon  them ;  I  have  consumed  them 
with  the  fire  of  my  wrath :  their  own  way 
have  I  recompensed  upon  their  heads,  saith 
the  Ix>rd  God." 

Observe  also  Paul's  address  to  his  compan- 
ions in  tribulation.  It  was  tender:  "Where- 
fore, sirs,  be  of  good  cheer."  Paul  had  a  feel- 
ing heart ;  and  the  state  of  his  fellow-ruffer- 
ers;  their  pale  faces;  their  haggard  looks; 
their  shrieks  when  the  vessel  rolled  or 
plunged :  the  thought  of  so  many  perishing, 
and  perishing  for  ever — for  there  were  in  all 
two  hundred  threescore  and  sixteen :  all  this 
deeply  affected  him.  He  therefore  now  re- 
joices on  their  behalf,  and  eagerly  hastens  to 
alleviate  their  terror  and  anguish ;  and  hopes 
too  that  the  long-suffering  of  God  would  prove 
their  eternal  salvation. — It  was  confident  : 
"  For  I  believe  God,  that  it  shall  be  even  as  it 
was  told  me."  Thus  he  staggered  not  at  the 
promise  of  God  through  unbelief,  but  was 
strong'in  faith,  giving  glory  to  God,  and  being 
fully  persuaded  that  what  he  had  promised  he 
whs  able  also  to  perform.  Owing  to  this  he 
felt  as  safe  and  composed  as  if  already  on 
shore.  We  have  every  reason  to  believe  what 
God  has  spoken  :  and  not  only  is  his  honour, 
but  our  own  profit  concerned  in  our  believing 
it — It  is  the  only  wayto  solid  comfort  in  such 
a  world  as  this. '  Suj^P  if  ye  will  not  believe 
ye  shall  not  be  eswblished.  But  thou  wilt 
keep  him  in  p°rfect  peace  whose  mind  is  stay 
ed  upon  thee,  because  he  trusteth  in  thee. — It 
was  predictive:  "  Howbeit  we  must  be  cast 
upon  a  certain  island" — not  a  continent  but 
an  island,  ard  ar— certain  island — and  we 
must  be  casf  rpon  it,  that  is,  wrecked  there ; 
the  vessel  will  be  destroyed,  though  the  pas- 
sengers will  be  preserved.  Why  does  he 
mention  and  particularize  all  this?  To  be  a 
sign ;  that  when  the  fact  should  have  taken 
place,  all  might  be  oersuaded  that  Paul  spoke 


342 


OCTOBER  24. 


i'rom  divine  authority.  This  is  the  design  of 
all  prophecy ;  it  is  not  to  amuse  and  perplex 
us  in  the  previous  study,  but  to  confirm  our 
faith  by  the  event ;  as  our  Saviour  more  than 
once  remarked,  "These  things  I  have  said 
unto  you  before  it  come  to  pass,  that  when  it 
is  come  to  pass  ye  may  believe." 

The  prediction  was  soon  followed  by  the 
accomplishment:  "And  the  rest,  some  on 
Doards,  and  some  on  broken  pieces  of  the  ship. 
And  so  it  came  to  pass,  that  they  escaped  all 
safe  to  land.  And  when  they  were  escaped, 
then  they  knew  that  the  island  was  called 
Melita." — And  how  was  Paul  viewed  then  ] 
When  he  first  came  on  deck,  they  probably 
considered  him  an  enthusiast,  if  not  an  impos- 
tor ;  and  if  they  did  not  revile  him,  they 
pitied  his  weakness,  that  he  should  expose 
himself  to  so  many  hardships  and  dangers  for 
the  sake  of  one  Jesus  who  had  been  crucified, 
whom  Paul  affirmed  to  be  alive.  But  the 
storm  convinced  them  that  Paul  had  good 
reason  for  his  attachment  and  confidence. 
While  they  were  filled  with  confusion  and 
horror,  he  knew  whom  he  believed,  and  was 
not  ashamed  of  his  hope.  They  called  every 
man  upon  his  god,  but  none  of  them  could 
hear  or  save  their  suppliants.  But  Paul's 
master  could  save  to  the  uttermost :  and  he 
not  only  delivered  his  servant,  but  the  entire 
crew  for  his  sake — So  he  can  bring  our  ad- 
versaries to  our  feet,  and  make  them  know 
that  he  has  loved  us — So  that  men  shall  say, 
Verily  there  is  a  reward  for  the  righteous, 
verily  he  is  a  God  that  judgeth  in  the  earth 
— For  their  rock  is  not  as  our  Rock,  our  ene- 
mies themselves  being  judges. 


OCTOBER  24. 

"  Lord,  I  believe ;    help  thou  mine  unbelief." 
Mark  ix.  24. 

How  many  subjects  are  there,  concerning 
which  a  Christian  is  frequently  compelled  to 
express  himself  in  these  words — "  Lord,  I  be- 
lieve ;  help  thou  mine  unbelief!" 

This  in  the  case,  sometimes  even  with  re- 
gard to  the  being  of  a  God.  It  may  seem  al- 
most impossible  that  we  should  feel  any  doubt 
with  regard  to  a  truth  so  obvious  and  unde- 
niable as  the  Divine  existence.  Many  would 
probably  deem  a  discourse  against  atheism 
altogether  unworthy  of  their  attention.  They 
would  observe  that  Moses,  in  the  book  of  Gen- 
esis, does  not  attempt  to  prove  a  Deity,  but 
takes  it  for  granted;  and  that  only  a  fool 
would  say  in  his  heart,  there  is  none.  Yet 
who  has  never,  in  any  instance  or  degree, 
been  affected  by  this  folly*  And  who,  while 
he  acknowledges  that  no  truth  can  be  so  un- 
answerably proved,  does  not  feel  that  no  fact. 
is  so  confounding  1  Who  has  not  been  dazzled 
into  a  momentary  blindness  by  the  very  splen- 
dour of  the  light]     We  own  that  there  are 


difficulties  in  Christianity,  but  what  right  hag 
a  Deist  to  be  scandalized  with  these  mys- 
teries'! As  Christians,  we  admit  nothing  so 
mysterious  as  what  he  admits  along  with 
us — 

"  A  God  allowed,  all  other  wonders  cease." 

And  who  can  reflect  on  a  Being  who  is  self 
existent,  who  never  had  a  beginning,  with 
whom  nothing  is  past  and  nothing  is  future, 
who  is  no  wiser  now  than  at  the  creation, 
who  knows  all  things  actual  and  all  things 
possible,  who  is  everywhere  at  the  same 
time,  governing  all  worlds,  and  organizing 
the  minutest  insects — and  never  be  urged  to 
exclaim,  "  Lord,  I  believe ;  help  thou  mine 
unbelief]" 

This  is  the  case  sometimes  with  regard  tc 
the  truth  of  revelation.  Here  again  some  may 
be  ready  to  wonder.  "  The  truth  of  revela- 
tion !  Can  a  good  man  ever  question  this  ]  Is 
it  not  the  charter  of  his  privileges  ]  the  very 
basis  of  all  his  hopes]  And  if  the  foundations 
be  destroyed,  what  can  the  righteous  do]" 
This  they  feel ;  and  therefore  every  appre- 
hension, however  partial,  however  far  from 
settling  into  a  conviction,  so  alarms  them. 
Bunyan  says,  that  all  through  life  a  thought 
would  occasionally  rush  into  his  mind,  "  per- 
haps the  Scripture  is  a  falsehood :"  and  no- 
thing he  says  can  describe  the  shock,  the 
momentary  impression  gave  to  his  feelings. 
Many  now  living  have  felt  the  same.  The 
most  powerful  objections  to  the  Gospel  are 
not  always  those  that  are  circulated  in  coffee- 
houses, and  handed  about  in  sceptical  pam- 
phlets. Many  insult  rather  than  argue :  and 
contemn  while  they  oppose.  They  do  not  en- 
ter far  enough,  nor  grapple  earnestly  enough, 
to  feel  those  difficulties  which  serious  minds 
meet  with,  who  must  study  the  subject,  and 
are  all  alive  to  the  importance  of  it.  There 
is  not  one  of  these  but  has  often  exclaimed, 
"  Lord,  I  believe ;  help  thou  mine  unbelief." 

This  is  the  case,  too,  with  regard  to  Provi- 
dence. Here  the  doctrine  is  admitted  and  re- 
sisted: received  in  theory,  and  denied  in 
practice.  I  believe  that  in  the  management 
of  my  concerns,  God  does  all  things,  and  that 
he  does  all  things  well.  I  can  easily  reason 
myself  into  this  satisfactory  conclusion,  for  it 
is  only  to  allow  that  he  is  wise,  and  righteous, 
and  good  ;  and  therefore  that  he  must  always 
do  right.  Yet  I  seem  to  be  often  arraigning 
him,  or  wishing  to  direct  him.  Hence  I  am 
so  unwilling  to  submit.  Hence  I  am  so  prone 
to  repine  and  murmur.  Hence  I  am  so  fin" 
of  anxiousness  and  foreboding.  Hence  I  am 
so  little  able  to  cast  all  my  care  upon  him, 
knowing  that  he  careth  for  me — "  Lord,  I  be- 
lieve; help  thou  mine  unbelief." 

This  is  the  case,  too,  with  sogard  to  the 
promises.  Here  again  "  what  unbelieving  be- 
lievers are  we  !"  I  see  these  promises  in  the 
Scriptures,  like  the  stars  in  the  heavens 
They  are  exceeding  great  and  precious.  The" 


OCTOBER  25. 


343 


suit  all  my  wants,  and  are  fully  sufficient  to 
relievo  them.  I  love  them  exceedingly.  I 
long  to  claim  and  appropriate  them  as  my 
heritage  for  ever,  and  to  feel  them  the  re- 
joicing of  my  heart.  Yet  when  I  read,  though 
the  God  of  truth  says  it,  and  he  cannot  deny 
nimself — "  Him  that  cometh  unto  me,  I  will 
n  no  wise  cast  out.  I  will  be  with  thee  in 
trouble.  Thy  shoes  shall  be  iron  and  brass, 
anil  as  thy  days,  so  shall  thy  strength  be" — I 
am  often  as  if  he  had  said  nothing !  "  Lord,  I 
believe;  help  thou  mine  unbelief."' 

And  well  may  the  Christian  thus  pray, 
when  he  considers  the  evil  of  unbelief,  and 
knows  how  dishonourable  it  is  to  God,  and 
how  injurious  it  is  to  himself.  "If  ye  will  not 
believe,"  says  the  Prophet,  "  surely  ye  shall 
not  be  established."  The  word  preached  can- 
not profit  unless  it  be  mixed  with  faith.  In 
prayer  we  must  ask  believing,  or  we  shall  not 
receive.  We  read  of  the  obedience  and  of 
the  joy  of  faith.  We  walk,  we  live  by  faith. 
And  no  wonder  the  Christian  feels  the  re- 
mains of  his  unbelief;  and  weeps  over  them 
-And  he  will,  with  this  father  of  the  child, 
"  cry  out,  and  say  with  tears,  Lord,  I  believe ; 
help  thou  mine  unbelief." 

But  this  is  a  token  for  good.  And  while 
you  bewail  the  weakness  of  your  faith,  and 
you  ought  to  deplore  it,  we  must  encourage 
and  comfort  you  concerning  it.  What  we  are 
going  to  advance  may  be  abused,  but  it  will 
be  first  usurped  by  those  to  whom  it  does  not 
belong :  and  it  is  not  easy  to  hinder  all  steal- 
ing. We  say  then,  First,  that  these  lamented 
remains  of  unbelief  shall  not  be  suffered  to 
condemn  you.  Secondly,  there  is  nothing  in 
them  peculiar  to  your  experience:  all  your 
brethren  are  familiar  with  the  same  com- 
plaints. Thirdly,  the  power  of  the  evil  is  al- 
ready broken,  and  shall  never  have  dominion 
over  you  again.  Fourthly,  the  very  existence 
of  it  will  soon  cease  for  ever.  Lastly,  it  is 
possible  even  now  to  subdue  much  more  of 
the  very  being  of  it :  so  that  it  may  much  less 
oppose  and  distress  you — He  that  hath  begun 
the  good  work  in  you  giveth  more  grace,  and 
is  the  God  of  all  grace.  He  can  cause  your 
faith  to  grow  exceedingly ;  and  fill  you  with 
all  jov  and  peace  in  believing. 


OCTOBER  25. 

Feed  thy  people  with  thy  rod,  the  flock  of  thine 
heritage,  which  dwell  solitarily  in  the  wood,  in 
the  midst  of  Carmel :  let  them  feed  in  Bashan 
and  Gilead,  as  in  the  days  of  old." — Micah 
vii  14. 

Here  is  obviously  an  improper  punctuation. 
It  affects  the  meaning,  and  injures  the  force 
Df  the  passage ;  in  consequence  of  which,  the 
reader  may  be  led  to  suppose  that  Carmel 
was  the  place  in  which  the  captives  were 
now  disadvantageous^  dwelling :  whereas,  it 


was  the  place  in  which  it  was  desirable  for 
them  to  feed.  The  colon  pause  therefore, 
should  be  set  after  the  word  "  wood :"  and 
then  the  reading  will  be  according  to  the  He- 
brew structure,  "  Feed  thy  people  with  thy 
rod,  the  flock  of  thine  heritage,  which  dwell 
solitarily  in  the  wood  :  in  the  midst  of  Carmel 
let  them  feed,  in  Bashan  and  Gilead,  as  in  the 
days  of  old."  For  "  Carmel"  was  not  a  bar- 
ren, dreary,  wilderness  country,  but  consist- 
ing of  fine  open  pasture  land.  It  is  never 
mentioned  without  commendation ;  and  is 
therefore  here  named  with  Bashan  and  Gilead. 
Indeed,  in  the  Scripture  it  is  often  used,  as 
well  as  "  Sharon,"  proverbially,  for  any  scene 
of  richness  and  fertility. 

The  prophet  refers  immediately  to  the 
Jews,  who  were  exiled  in  Babylon,  and  im- 
plores their  restoration  to  their  own  country, 
where  God  would  deal  with  them  according 
to  the  most  favoured  and  flourishing  periods 
of  their  history.  But  when  we  consider  the 
symbolical  language  of  the  sacred  writers,  and 
the  typical  nature  of  the  Jewish  dispensations, 
we  are  authorized  to  pass  from  the  natural, 
to  the  spiritual  Israel. 

We  may  observe,  therefore,  the  persons  to 
be  favoured.  They  are  called  "  his  people." 
He  has  always  had  a  people  for  his  name : 
and  to  know  who  they  are  we  need  not  as- 
cend up  into  heaven,  to  examine  the  divine 
purposes:  we  .have  the  book  of  life  in  our 
hands,  where  they  are  recorded,  though  not 
by  name,  yet  by  character ;  and  he  may  run 
that  readeth.  They  are  described  as  "  the 
flock  of  his  heritage."  While  this  expresses 
them  to  be  sheep,  it  holds  them  forth  collec- 
tively as  all  one  in  Christ  Jesus ;  and  shows 
the  interest  Jehovah  has  in  them.  A  man 
may  have  a  flock  in  his  temporary  possession, 
and  under  his  superintendence;  but  though 
it  be  the  flock  of  his  care,  it  is  not  the  flock 
of  his  heritage.  In  the  East  a  person's  whole 
substance  often  consisted  in  his  flocks  and 
herds:  of  course  he  would  feel  a  peculiar  con- 
cern in  them  as  his  own.  And  the  Lord  takes 
pleasure  in  them  that  fear  him.  His  portion 
is  his  people.  And  he  derives  the  revenue 
of  his  glory  from  them.  They  are  also  said 
to  "dwell  solitarily  in  the  wood."  There  are 
few  around  them  with  whom  they  can  feel 
congeniality;  tor  we  may  be  alone,  though 
surrounded  with  company.  Yet  here  is  not 
only  solitariness,  but  unlikeliness  of  supplies, 
and  exposure  to  danger.  Are  not  the  afflic- 
tions of  the  righteous  many  1  Are  they  not 
sometimes  perplexed  and  comfortless  "J  Are 
they  not  often  timid  and  alarmed,  like  sheep 
and  lambs  in  a  wood,  when  they  hear  beasts 
of  prey  howling  about  them  1 

See  therefore  the  blessing  implored  on 
their  behalf:  "  Feed  thy  people  with  th/  rod." 
The  "  rod"  is  the  symbol  and  instrument  of 
the  shepherd ;  and  the  word  "  feed,"  by  a 
common  figure  of  speech,  that  puts  a  part  foi 


344 


OCTOBER  26. 


Lhe  whole,  is  significant  of  the  discharge  of 
all  his  office.  The  meaning  therefore  is,  that 
the  Lord  would  lead  them  by  his  word  and 
Spirit,  in  the  way  that  they  should  go.  That 
he  would  heal  them  when  wounded  or  dis- 
eased. That  he  would  restore  them  when 
they  run  astray.  That  he  would  guard  them 
from  all  their  perils.  And  especially  that  lie 
would  provide  them  repast  and  repose.  We 
mention  these  together  because  his  sheep  not 
only  hunger  and  thirst,  but  are  frequently 
weary-worn  and  faint.  Hence  the  inquiry 
for  both :  "  Tell  me  where  thou  feedest, 
where  thou  makest  thy  flock  to  rest  at  noon." 
And  when  the  believer  realizes  the  blessings 
of  his  salvation,  and  appropriates  the  promises, 
and  enjoys  the  comforts  of  the  Holy  Ghost, 
and  feels  the  refreshment  of  divine  ordinances, 
and  can  leave  all  his  cares  with  the  provi- 
dence of  his  heavenly  Father,  he  knows  what 
David  means,  when  he  says,  "  The  Lord  is 
my  shepherd :  I  shall  not  want.  He  rnaketh 
me  to  lie  down  in  green  pastures ;  he  leadeth 
me  beside  the  still  waters." 

But  how  was  the  privilege  to  be  dispensed1! 
"In  the  midst  of  Carmel  let  them  feed,  in 
Bashan  and  Gilead,  as  in  the  days  of  old." 
Thus  nothing  less  is  implored  than  the  rich- 
est measure  and  degree  of  provisions  and  in- 
dulgences. But  are  suppliants  to  be  choosers 
and  prescribers  1  And  shall  they  who  are  not 
worthy  of  the  least  of  all  his  mercies,  not  only 
ask  for  relief,  but  the  noblest  entertainments'? 
Yes ;  such  is  the  condescension  and  kindness 
of  Him  who  giveth  to  all  men  liberally,  and 
upbraideth  not.  He  has  said,  "  Open  thy 
mouth  wide,  and  I  will  fill  it."  Our  Saviour 
reproves  his  disciples  for  the  contractedness 
of  their  asking;  "hitherto  ye  have  asked 
nothing  in  my  name;  ask,  and  ye  shall  re- 
ceive, that  your  joy  may  be  full."  Let  us  pray 
therefore  as  Paul  did,  not  according  to  our 
meanness  and  unworthiness,  but  "according 
to  the  riches  of  his  glory" — When  Alexander 
bestowed  a  valuable  boon,  the  favoured  par- 
taker said,  "  It  is  too  much  for  me  to  receive." 
But  the  conqueror  of  the  world  replied,  "  It  is 
not  too  much  for  me  to  give." 

The  prayer  we  have  reviewed  was  very 
great — But  was  it  answered  1  Read  the  very 
next  verse.  "  According  to  the  days  of  thy 
coming  out  of  the  land  of  E^ypt  will  I  show 
unto  him  marvellous  things."  So  sure  is  it 
that  he  is  a  God,  hearing  prayer.  So  often 
does  he  fulfil  the  promise,  "  While  they  call 
I  will  answer,  and  before  they  speak  I  will 
hear." 


OCTOBER  26. 
44  When  fie  had  by  himself  purged  our  sins." 
Heb.  i.*3. 
There  is  a  cleansing  from  sin  by  the  wash- 
ing of  regeneration  and  the  renewing  of  the 
Holy  Ghost:  and  we  read  of  the  Saviour's 


cleansing  his  Church  with  the  washing  o' 
water  by  the  word.  But  here  the  purifica* 
tion  has  another  import.  It  was  well  under- 
stood by  the  Hebrews  from  their  own  services 
— It  is  to  clear  from  guilt  by  atonement,  or  to 
remove  iniquity  by  expiation,  so  that  it  will 
not  be  imputed  or  punished.  Without  shed- 
ding of  blood  there  is  no  remission ;  and  in 
him  w6  have  redemption  through  his  blood, 
even  the  forgiveness  of  sins.  This  is  the 
meaning.  And  therefore  it  is  spoken  of  as  a 
thing  done  already,  and  accomplished  when 
he  died  upon  the  cross.  For  it  is  said  he  ac- 
complished this  purging  of  our  sins — 

"  By  himself."  This  has  a  twofold  refer- 
ence. It  distinguishes  him  from  the  high- 
priest  under  the  law.  He  put  away  sin  typi- 
cally ;  but  it  was  not  by  the  sacrifice  of  him- 
self, but  of  the  victims  whose  blood  he  shed 
and  carried  into  the  holy  place.  But  Christ 
washed  us  from  our  sins  in  his  own  blood ; 
and  through  the  eternal  Spirit  he  offered 
himself,  without  spot,  to  God ;  and  thua 
purges  the  conscience  from  dead  works.  It 
also  shows  us  that  he  was  alone  in  the  work, 
without  a  partner,  without  a  helper,  without 
a  comforter.  He  trod  the  winepress  alone, 
and  of  the  people  there  was  none  with 
him.  This  was  even  signified  by  his  stipu- 
lation in  the  garden ;  "  If  ye  seek  me,  leJ 
these  go  their  way:"  and  also  by  the  con- 
duct of  his  disciples,  when  "  all  forsook  him 
and  fled." 

Here  we  see  the  vastness  of  his  love — That 
he  would  interpose  on  the  behalf  of  those  who 
were  guilty  and  deserved  to  suffer.  •'  Scarcely 
for  a  righteous  man  will  one  die :  yet  peradven- 
ture  for  a  good  man  some  would  even  dare  to 
die.  But  God  commendeth  his  love  towards  us, 
in  that,  while  we  were  yet  sinners,  Christ  died 
for  us."  "  When  we  were  enemies  we  were 
reconciled  unto  God  by  the  death  of  his  Son." 
And  he  was  under  no  constraint  or  mistake. 
He  well  knew  what  his  engagement  would 
cost  him— yet  he  was  more  than  willing- 
yet,  dreadful  us  the  scene  was,  when  it  drew 
near,  he  turned  not  away  his  back,  he  repent- 
ed not  of  his  undertaking — Yea,  he  said,  1 
have  a  baptism  to  be  baptized  with ;  and  how 
am  I  straitened  till  it  be  accomplished !  Sure- 
ly such  love  passeth  knowledge ! 

But  we  see  his  greatness  as  well  as-  his 
soodness — that  he  could  purge  our  sins  by 
himself.  Think  of  the  millions  of  sinners 
saved;  think  of  the  myriads  of  sins  with 
which  each  of  them  was  charged;  and  the 
evil  there  was  in  every  sin— Yet  "  the  Lord 
laid  on  him  the  iniquity  of  us  all !  And  ho 
taketh  away  the  sin  of  the  world  !  And  hia 
blood  cleanseth  from  all  sin  !"  This  would 
seem  incredible ;  but  it  is  called  "  the  blood 
of  God,"  that  is,  of  One  who  was  Divine  as 
well  as  human.  No  wonder  he  not  only  fin- 
ished transgression,  and  made  an  end  of  sin. 
but  brought  in  everlasting  righteousness ;  not 


OCTOBER  27. 


345 


oniy  satisfied  the  law,  but  magnified  it,  and 
made  it  honourable. 

Hence  let  us  never  think  of  adding  any 
thing  to  the  efficacy  of  his  sacrifice  by  our 
doings  or  sufferings.  This  was  the  great 
point  sr  urged  by  the  Reformers.  They  dif- 
fered ir  many  things,  but  here  they  were  per- 
fectly agreed,  and  resolved  rather  to  die  than 
to  yield — that  nothing  should  blend  with  the 
death  of  Christ  as  the  foundation  of  our  hope, 
and  the  ground  of  our  plea,  for  acceptance 
and  justification  with  God.  In  one  thing  they 
have  been  mistaken.  Much  of  what  they  said 
against  good  works  applied  only  to  Popish 
good  works,  that  is,  to  abstinences  and  per- 
formances enjoined  only  by  will-worship  and 
the  traditions  and  commandments  of  men. 
They  honoured  what  the  Scripture  means  by 
good  works,  works  done  by  the  grace  of  God, 
and  according  to  the  rule  of  his  own  word — 
Yet  these,  even  these,  much  as  they  valued 
them  for  other  necessary  uses,  they  excluded 
in  whole,  and  in  part,  from  that  work  of 
which  the  Saviour  said,  "  It  is  finished." 

Let  us  also  beware  of  diminishing  its  vir- 
tue. We  really  take  from  its  all-sufficiency 
when  we  feel  and  talk  as  if  it  was  not  by 
itself  fully  adequate  to  all  the  purposes  of  a 
sinner's  relief.  O  thou  of  little  faith !  where- 
fore dost  thou  doubt  1  This  sacrifice  has  sat- 
isfied Divine  justice ;  why  should  it  not  sat- 
isfy thy  conscience  1  why  art  thou  afraid  to 
rely  upon  a  complete,  an  infinite  propitiation 
for  sin  1  So  far  as  the  East  is  from  the  West, 
so  far  hath  he  removed  our  transgressions 
from  us.  Think  of  this,  and  joy  in  God, 
through  our  Lord  Jesus  Christ,  by  whom  we 
have  now  received  the  atonement.  That 
atonement,  when  we  trust  in  it  and  plead  it, 
renders  us  dearer  to  God  than  even  a  state  of 
innocency  could  have  done — It  is  an  offering 
and  a  sacrifice  to  God  for  a  sweet-smelling 
savour.  Think  of  this,  and  let  it  give  you 
boldness  and  access  with  confidence  in  your 
approaches  to  God.  Think  of  this,  and  let  it 
support  you  under  all  your  trials.  All  may 
be  rough  under  foot,  but  all  is  calm  and  clear 
over  head.  Men  may  frown,  but  God  smiles. 
He  may  chastise,  but  he  cannot  condemn ; 
and  the  correction  is  in  love  to  your  souls, 
and  designed  for  your  profit.  Here  is  the  tree 
for  the  healing  of  the  waters  of  Marah. 

And  you,  poor  convinced  sinner,  you  di- 
minish its  value  unless  you  find  in  it  enough 
to  encourage  even  you,  and  even  in  sight  of 
all  your  desert !  We  blame  you,  not  for  be- 
lieving that  sin  is  exceeding  sinful,  or  feeling 
that  the  load  of  it  is  a  burden  too  heavy  for 
you  to  bear.  You  ought  to  ask,  "  How  shall 
1  come  before  the  Lord,  and  bow  before  the 
high  God  f  And  it  is  well  to  be  convinced 
that  you  have  no  sacrifice  of  your  own  to 
offer.  But  there  is  hope  in  Israel  concerning 
this  thing.     Surelv  he  hath  borne  our  grief, 


and  carried  our  sorrow.  We  are  ma,'c  nigh 
by  the  blood  of  Christ.  Be  not  faithles.\  bu* 
believing. 

"  Should  worlds  conspire  to  drive  me  thence. 
Moveless  anil  firm  this  heart  should  lie; 
Resolv'd,  for  that 's  my  last  defence, 
If  I  must  perish,  there  to  die." 


OCTOBER  27. 

"  And  as  they  followed,  they  were  afraid." 
Mark  x.  32. 

In  these  men  we  see  a  representation  of 
Christians — Following ;  but  afraid.  The  one 
showing  their  constant  character  ;  the  other 
their  frequent  experience. 

They  are  followers  of  Christ.  They  follow 
him  under  various  allusions.  They  follow 
him  as  sheep  follow  the  shepherd  that  is  lead- 
ing them  to  pasture.  It  is  to  himself  he  re- 
fers when  he  says,  "  When  he  putteth  forth 
his  own  sheep,  he  goeth  before  them,  and  the 
sheep  follow  him  :  for  they  know  his  voice. 
And  a  stranger  will  they  not  follow,  but  will 
flee  from  him :  for  they  know  not  the  voice  of 
strangers."  They  follow  him  as  beggars  fol- 
low a  benefactor  from  whom  they  are  seeking 
and  expecting  alms  and  relief.  They  follow 
him  as  travellers  follow  a  guide  who  shows 
them  the  way.  They  follow  hint  as  soldiers 
follow  a  commander  who  leads  them  to  war- 
fare and  victory.  They  follow  him  as  ser- 
vants follow  their  master  to  receive  and  exe- 
cute his  orders.  More  frequently  they  are 
said  to  follow  him  as  disciples  follow  their 
teacher,  whose  doctrine  they  profess,  and 
whose  example  they  imitate.  For  he  is  not 
only  their  instructor,  but  their  model ;  to  him 
they  are  to  be  conformed.  He  goes  before 
them  in  doing  and  suffering — "  If  any  man," 
says  he,  "will  come  after  me,  let  him  deny 
himself,  and  take  up  his  cross  and  follow  me." 
And  who  is  he  that  requires  us  to  be  humble 
and  tender  ?  He  who  was  meek  and  lowly 
in  heart.  Who  is  he  that  requires  us  to  be 
condescending  1  He  who  came  not  to  be  min- 
istered unto,  but  to  minister ;  he  who  washed 
the  disciples'  feet.  Who  is  he  that  requires 
us  to  be  liberal  1  He  who  was  rich,  and  for 
our  sakes  became  poor.  Do  we  suffer  ?  He 
suffered  for  us,  leaving  us  an  example  that 
we  should  follow  his  steps.  In  this  view  we 
are  to  consider  him,  lest  we  be  wearied  and 
faint  in  our  minds.  When  ready  to  despond 
or  repine,  let  us  look  before  us,  and  see  him 
bearing  a  heavier  burden,  bearing  it  for  us, 
and  bearing  it  without  a  murmur  and  without 
a  groan. 

But  while  they  folk  w,  they  may  be  afraid. 
Let  us  arrange  the  foars  of  his  followers  in 
three  classes.  First,  there  are  those  fears 
which  are  commendable.  For  they  are  en- 
joined to  "  pass  the  time  of"  their  "  soiourn- 


546 


OCTOBER  28. 


Jig  here  in  fear  ;"  and  God  himself  says, 
"Happy  is  the  man  that  feareth  always." 
Such  is  the  fear  of  caution  and  vigilance 
which  they  are  to  maintain,  as  opposed  to  the 
carelessness,  heedlessness,  and  rashness  of 
those  who  expose  themselves  to  temptation, 
and  feast  themselves  without  fear.  Such  is 
the  fear  of  diffidence,  which  keeps  us  from 
trusting  in  our  own  hearts,  and  depending 
upon  our  own  resources  and  resolutions,  either 
as  to  duty  or  trials.  Such  is  that  fear  of  the 
Lord,  in  which  David  resolved  to  worship  to- 
wards his  holy  temple,  and  which  he  con- 
nects with  God's  forgiving  mercy.  It  is  a  fear 
of  offending  him,  and  grieving  his  Holy  Spirit. 
The  first  Christians  walked  in  the  fear  of  the 
Lord  ;  and  we  may  judge  what  the  nature  of 
it  was,  and  learn  that  there  was  nothing  de- 
basing or  distressing  in  it,  for  it  was  united 
with  "  the  comforts  of  the  Holy  Ghost." 

'  Secondly,  those  which  are  censurable.  Such 
is  the  fear  of  man  that  bringeth  a  snare,  and 
which  led  Nicodemus  to  come  to  him  by 
night,  and  Peter  to  deny  him  thrice.  The 
righteous  should  be  bold  as  a  lion.  His  cause 
is  good,  and  his  defence  is  sure — "  For  he 
hath  said,  I  will  never  leave  thee,  nor  forsake 
thee."  So  that  we  may  boldly  say,  "The 
Lord  is  my  helper,  and  I  will  not  fear  what 
man  shall  do  unto  me."  Such  is  a  slavish  fear 
of  God,  who  ought  to  be  always  viewed  as 
our  father  and  our  friend.  He  will  not  reject 
us  for  our  infirmities,  but  spare  us  as  a  man 
spareth  his  own  son  that  serveth  him.  We 
are  accepted  in  the  Beloved,  however  unwor- 
thy, and  are  complete  in  him,  however  de- 
fective. "  We  are  redeemed,"  says  Zecha- 
riah,  "that  being  delivered  we  might  serve 
him  without  fear,  in  holiness  and  righteous- 
ness before  him,  all  the  days  of  our  lives." 

Thirdly,  those  which  are  neutral — for  we 
know  not  how  to  commend  or  censure  them. 
They  are  constitutional  rather  than  moral. 
They  arise  from  the  state  of  the  animal  spir- 
its ;  and  depend  on  a  disordered  bodily  frame. 
Much  of  the  apprehension  of  death,  and  many 
of  those  feelings  which  they  call  temptations 
of  Satan,  and  doubts,  and  fears,  are  often 
physical  effects.  They  should  endeavour  to 
distinguish  things  that  differ,  and  have  a  juster 
view  of  their  state  than  to  be  affected  in  their 
conclusions  by  a  variation  in  the  weather,  or 
in  their  animal  economy.  Yet  how  much  are 
such  persons  as  these  entitled  to  our  sympathy 
and  prayers  !  We  are  sometimes  much  tried 
in  dealing  with  them,  but  they  refuse  to  be 
comforted,  because  they  cannot  at  present 
take  comfort,  and  their  very  religion  produces 
a  kind  of  unbelief — They  tremble  at  the 
thought  of  presumption.  Yet  at  the  very  time 
these  tremblers,  like  "Fearing"  in  Bunyan, 
often  fear  nothing  else  but  coming  short  at 
last.  They  are  willing  to  follow  the  Lamb 
whithersoever  he  goeth ;  and,  like  Caleb,  to 
follow  him  fuuy.    And  when  others  decline, 


and  the  Saviour  says  to  them,  Will  ye  also  go 
away]  the  answer  rushes  up  from  every  feel- 
ing of  their  soul,  "  Lord,  to  whom  should  we 
go  but  unto  thee  1  thou  hast  the  words  of 
eternal  life." 

Am  I  addressing  such  an  one  1  Art  thcu 
sighing,  "  If  I  am  a  follower  at  all,  I  seem 
only  like  Peter,  to  follow  him  afar  oft!  At 
best  I  come  in  like  one  of  Gideon's  followers, 
pursuing,  yet  faint,  and  ready  to  halt.  Or 
with  the  disciples  before  us,  and  "  they  were 
amazed,"  and  "as  they  followed  they  were 
afraid."  Yet  I  dare  not  go  back ;  I  cannot 
turn  aside — he  is  all  my  salvation  and  all  my 
desire — no  joy  can  be  compared  with  serving 
and  pleasing  him." 

Well  he  knows  your  frame.  Your  desire 
is  before  him,  and  your  groaning  is  not  hid 
from  him.  You  may  write  bitter  things  against 
yourselves — but  this  is  what  he  writes :  "  Let 
not  your  heart  be  troubled,  neither  let  it  be 
afraid."  "  Behold,  I  have  set  before  thee  an 
open  door,  and  no  man  can  shut  it,  for  thou 
hast  a  little  strength,  and  hast  not  denied  my 
name."  Wait  on  the  Lord,  and  keep  his  way, 
and  he  shall  exalt  thee  to  inherit  the  land — 

"  Where  doubts  and  fears  shall  never  come" — 

And  we  shall  "be  quietness  and  assurance 
for  ever," 


OCTOBER  28. 

"  It  is  a  righteous  thing  with  God  U  tecomptnse 
tribulation  to  them  that  trouble  you ;  and  to  you 
toho  are  troubled  rest  with  us,  when  the  Lord 
Jesus  shall  be  revealed  from  heaven  with  his 
mighty  angels." — 2  Thess.  i.  6,  7. 

There  is  no  difficulty  in  conceiving  that 
"  it  is  a  righteous  thing"  with  God  to  recom 
pense  tribulation  to  those  who  are  troubled.  It 
was  their  desert ;  and  righteousness  consists 
in  rendering  to  all  their  due — But  how  does 
this  apply  to  those  who  were  troubled  1  Surely 
when  they  have  done  all  that  is  commanded 
them,  they  are  unprofitable  servants,  and  their 
defective  obedience  deserves  condemnation 
rather  than  reward.  We  should  not  wonder 
therefore  if  the  Apostle  had  said  that  it  was 
a  gracious  thing  with  God  to  recompense 
them.  But  it  is  also  an  act  of  righteousness. 
Though  it  would  be  injustice  to  make  a  man 
suffer  beyond  his  desert,  it  is  not  unjust  to  re 
ward  him  beyond  his  desert.  A  man  is  not  at 
liberty  to  punish  sovereignly,  but  in  his  fa- 
vours he  is  free,  and  he  may  do  what  he  wil. 
with  his  own.  God  is  infinitely  good  :  in  the 
covenant  of  grace  he  has  •provided  for  the  ac- 
ceptance of  his  people ;  and  they  are  accept- 
ed in  the  Beloved  ;  and  God  has  bound  him- 
self not  only  to  pardon,  but  even  to  honour 
and  recompense  their  services  and  sufferings. 
Hence  says  our  Saviour,  "Blessed  are  ye 
when  men  shall  revile  you,  and  persecute 
you,  and  shall  say  all  manner  of  evil  against 


OCTOBER  28. 


347 


Vou  falsely,  for  my  sake :  rejoice,  and  be  ex- 
ceeding glad,  for  great  is  your  reward  in  hea- 
ven." And  hence  says  Paul  to  the  Hebrews, 
"  God  is  not  unrighteous,  to  forget  your  work 
and  labour  of  love,  which  ye  have  showed  to- 
ward his  name,  in  that  ye  have  ministered  to 
the  saints,  and  do  minister."  It  cannot  be  sup- 
posed that  a  cup  of  cold  water,  given  to  a  dis- 
ciple in  the  name  of  a  disciple,  could  merit 
eternal  life :  yet,  if  the  Lord  has  promised 
that  it  shall  not  lose  its  reward,  it  would  be 
an  unrighteous  thing  in  him  not  to  reward  it. 

But  what  was  the  blessedness  to  be  recom- 
oensed  to  these  Thessalonians  1  "  Rest."  This 
5  a  representation  of  the  heavenly  state  fre- 
quently given  us  in  the  Scriptures.  It  is 
sometimes  spoken  of  in  allusion  to  the  rest  of 
the  Sabbath.  Thus  the  Apostle  says,  "  There 
remaineth  a  rest  for  the  people  of  God :"  the 
word  is,  as  the  margin  apprizes  you,  a  keep- 
ing of  the  Sabbath.  To  those  who  now  call 
the  Sabbath  a  delight,  and  look  forward  to  it 
with  eager  desire,  amidst  the  toils  and  cares 
pf  the  week,  the  notion  is  very  attractive. 
By-and-by  the  Saturday  evening  of  life  will 
come,  and  they  will  wipe  their  hands  of  every 
thing  earthly,  and  fall  asleep  in  Jesus  and 
open  their  eyes  on  a  Sabbath  whose  hallowed 
pleasures  will  know  no  end.  At  other  times 
it  seems  to  be  spoken  of  under  this  name,  in 
reference  to  the  destiny  of  the  Jews.  Canaan 
was  called  "  the  rest"  which  the  Lord  their 
God  gave  them,  and  where,  after  the  bondage 
of  Egypt,  and  their  tedious  journeyings  in  the 
wilderness,  they  were  to  enjoy  a  settlement 
abounding1  with  every  accommodation  and  de- 
light But  this  was  only  a  shadow  of  good 
things  to  come,  a  type  of  a  better,  even  a  hea- 
venly country,  into  which  death  gives  the 
true  Israelites  an  abundant  entrance.  Hence 
the  word  reminds  us  of  their  freedom  from 
every  thing  annoying  and  vexatious  here. 
They  will  rest  from  their  labours ;  rest  from 
their  cares;  rest  from  their  troubles;  rest 
from  temptation ;  rest  from  sin ;  and  rest 
from  sinners — "  There  the  wicked  cease  from 
troubling,  and  there  the  weary  are  at  rest." 

But  observe  how  they  were  to  enjoy  it— - 
you  shall  have  this  rest,  says  the  Apostle, 
"  with  us" — with  us,  "  Paul,  and  Silvanus,  and 
Timotheus,"  who  now  address  you,  and  wish 
you  grace  and  peace.  Does  he  mention  this 
with  reluctance'?  No,  but  with  delight.  It 
rejoiced  him  to  think  that  the  poorest  in  the 
church  of  Thessalonica  would  be  fellow-pos- 
sessors with  themselves,  residing  in  the  same 
state,  enjoying  the  same  portion.  He  shows 
the  same  noble  disposition  in  another  place ; 
"  Henceforth  thdre  is  laid  up  for  me  a  crown 
of  righteousness,  which  the  Lord,  the  righte- 
ous judge,  shall  give  me  at  that  day  :  and  not 
to  me  only,  but  unto  all  them  also  that  love 
his  appearing." 

Paul  would  intimate  that  the  blessedness 
of  the  righteous  will  be  social.     This  falls  in 


with  all  the  principles  of  our  nature.  We 
are  formed  for  intercourse ;  and  it  is  not  good 
for  man  to  be  alone.  Much  of  our  pleasure  is 
now  derived  from  our  connexions.  It  will 
also  be  admitted  that  many  of  our  pains  are 
derived  from  the  same  source.  This  howevei 
does  not  arise  from  society  itself,  but  a  par 
ticular  state  of  it  It  is  easy  to  conceive 
what  happiness  association  could  yield  us,  if 
certain  things  were  iemoved  from  our  asso- 
ciates and  from  ourselves.  Hereafter  every 
moral  defect,  together  with  every  cause  of 
sorrow  and  alarm,  will  be  done  away ;  and 
each  will  be  capable  of  giving  and  receiving 
unalloyed  gratification. 

It  is  pleasing  to  think  we  shall  enjoy  this 
rest  with  the  most  endeared  and  the  most 
dignified  society.  Grace  here  teaches  our 
hearts  to  love  all  that  love  the  Lord  ;  but 
there  are  those  who  are  peculiarly  united  to 
us,  by  the  ties  of  nature  and  friendship,  and 
who  are  to  us  as  our  own  souls.  Who  knows 
not  the  anguish  of  parting  with  such  as  these  1 
And  how  intolerable  would  be  the  thought  of 
losing  them  for  ever !  But  the  Scripture  for- 
bids the  despair.  We  shall  see  and  hear  them 
again  ;  we  shall  commune  with  them  again ; 
the  intercourse  will  be  renewed  to  infinite 
advantage,  and  be  perpetuated  for  ever.  We 
are  commanded  to  comfort  one  another  with 
such  words — So  fully  does  Revelation  coun- 
tenance our  mutual  recognitions  in  the  hea- 
venly world.  But  we  shall  also  sit  down  with 
Abraham,  Isaac,  and  Jacob,  in  the  kingdom 
of  God.  We  shall  intermix  with  patriarchs, 
prophets,  and  apostles — vou  shall  rest  with 
us,  says  Paul — and  they  were  the  most  emi- 
nent of  men,  men  secondary  in  dignity  to  the 
Son  of  God  himself,  men  who  wielded  mirac- 
ulous powers,  and  foretold  things  to  the  end 
of  time.  There  are  persons  pre-eminently 
distinguished  from  others,  and  for  whom  we 
entertain  the  most  exalted  respect  We  look 
at  the  inanimate  image  of  them  in  a  picture. 
We  read  their  lives  with  veneration;  and 
when  we  reflect  on  their  works,  we  are  ready 
to  exclaim,  how  happy  should  we  have  been 
to  have  knowrn  them  !  Yet  were  they  living, 
and  we  could  have'  access  to  them,  we  should 
dread  as  well  as  desire  intercourse  with  them : 
we  should  shrink  into  nothing  before  them, 
at  a  sense  of  our  inferiority,  and  feel  embar- 
rassed by  delight.  But  nothing  of  this  feeling 
will  be  known  hereafter.  Whatever  distinc- 
tions may  prevail,  the  freedom  of  our  enjoy- 
ment will  be  unimpaired  by  them.  Even 
angels,  those  glorious  beings,  will  not  con- 
found us.  The  rustic  will  be  easy  at  the 
sight  and  the  notice  of  Gabriel.  Yet  the 
greatest  essential  will  be  wanting  still,  if  we 
did  not  enjoy  this  rest  with  the  Saviour  him- 
sglf-T-But  we  shall  be  for  ever  with  the 
Lord. 

We  are  therefore  finally  informed  of  the 
period  of  this  blessedness-   "  When  the  Lord 


348 


OCTOBER  29. 


JesuS^hall  be  revealed  from  heaven  with  his 
mighty  angels."  Not  that  there  is  no  inter- 
mediate state  ;  for  as  soon  as  absent  from  the 
body,  they  are  present  with  the  Lord.  But 
till  then  they  are  not  complete  in  number,  in 
person,  in  estate.  But  then  the  body  wi"  be 
raised  and  ennobled:  then  all  the  redeemed 
and  sanctified  will  be  gathered  together  unto 
him ;  then  all  his  designs  on  their  behalf  will 
be  accomplished ;  then  "  he  shall  come  to  be 
glorified  in  his  saints,  and  admired  in  all  them 
that  believe  " 


"Fo 


OCTOBER  29. 
God  blessed  him." — 1  Chron.  xxvi.  5. 


When  Balak  sent  to  hire  Balaam,  he  flat- 
iered  him  by  saying,  "  I  know  that  he  whom 
thou  blessest  is  blessed."  The  compliment 
betrays  profaueness,  ignorance,  and  falsehood. 
But  the  language  will  justly  apply  to  God. 
His  voice  is  almighty — His  words  are  realities 
— His  benediction  is  efficiency — He  whom 
God  blesseth  is  blessed ;  and  none  can  reverse 
it.  Of  this  blessing  we  here  read.  The  sub- 
ject of  it  was  Obed-edom.  The  occasion  is 
marked  in  an  earlier  portion  of  the  sacred 
history.  It  was  his  entertainment  of  the  ark, 
when  David,  displeased  and  terrified  by  the 
death  of  Uzzah,  refused  to  go  on  with  the  re- 
moval of  it  to  Jerusalem,  and  carried  it  aside 
into  the  house  of  Obed-edom  the  Gittite, 
where  it  remained  three  months. 

But  what  was  the  nature  of  this  blessing? 
Good  men  judge  by  a  rule  of  their  own :  they 
walk  by  faith,  and  not  by  sight.  They  value 
no  blessings  like  spiritual  blessings,  because 
these  are  for  the  soul  and  eternity.  They 
therefore  pray,  "  Remember  me,  O  Lord,  with 
the  favour  thou  bearest  unto  thy  people ;  O 
visit  me  with  thy  salvation."  And  this  we 
have  reason  to  believe,  was  the  desire  and 
experience  of  Obed-edom.  But  what  is  here 
spoken  of  intends  rather  a  temporal  blessing, 
suited  to  the  dispensation  under  which  he 
lived,  and  which  abounded  much  with  the 
promise  of  the  life  that  now  is.  Personally 
considered,  he  had  health  and  strength,  firm 
nerves,  and  fine  spirits.  His  undertakings 
flourished.  His  possessions  were  preserved, 
increased,  enjoyed.  His  domestic  comforts 
were  sweetened  and  relished.  His  wife  was 
a  fruitful  vine  by  the  side  of  his  house.  His 
children  like  olive  plants  round  about  his  ta- 
ble. Both  before  and  after  the  text,  mention 
is  made  of  the  number,  the  ability,  and  emi- 
nence of  his  sons.  It  is  also  said,  "  the  Lord 
blessed  his  household — and  all  that  pertained 
to  him,  because  of  the  ark  of  God." 

Let  us  distinguish  between  the  circum- 
stances and  the  essence  of  this  blessing.  We 
may  then  ask,  Is  the  case  of  this  good  man  a 
singular  one?  Has  not  our  Saviour  said, 
'*  There  is  no  man  that  hath  left  house,  or  pa- 
ents,  or  brethren,  or  wife,  or  children,  for  the 


kingdom  of  God's  sake,  who  shall  not  receive 
manifold  more  in  this  present  time,  and  in  the 
world  to  come,  life  everlasting."  Have  the 
generous  ever  repented  of  their  liberality, 
even  on  a  secular  ground  1  Have  the  most 
public-spirited  Christians  been  the  least  suc- 
cessful even  in  their  worldly  affairs  1  But  a 
man's  life  consisteth  not  in  the  abundance  of 
the  things  that  he  possesseth.  A  little  that  a 
righteous  man  hath,  is  better  than  the  riches 
of  many  wicked.  The  blessing  of  the  Lord 
maketh  rich  even  with  competency ;  and  he 
addeth  no  sorrow  with  it.  How  much  more 
desirable  is  it  to  inherit  his  blessing  ourselves, 
and  to  leave  it  to  our  offspring,  than  to  pos- 
sess and  to  bequeath  thousands  of  gold  and 
silver  without  it! 

"  Bring  ye  all  the  tithes  into  the  storehouse, 
that  there  may  be  meat  in  mine  house,  and 
prove  me  now  herewith,  saith  the  Lord  of 
hosts,  if  I  will  not  open  you  the  windows  of 
heaven,  and  pour  you  out  a  blessing,  that 
there  shall  not  be  room  enough  to  receive  it." 
So  said  God  to  the  selfish  and  saving  Jews. 
We  say  the  same  to  you.  Put  his  word  to 
the  trial,  wherein  he  has  said,  "The  liberal 
soul  deviseth  liberal  things,  and  by  liberal 
things  shall  he  stand."  "He  which  soweth 
sparingly,  shall  reap  sparingly;  and  he  which 
soweth  bountifully,  shall  reap  bountifully." 
Herein  we  may  see  how  little  faith  there  is 
in  the  earth.  They  shall  prosper  that  love 
Zion.  A  regard  therefore  to  their  own  wel- 
fare should  make  men  liberal ;  and  if  they  be- 
lieved the  word  of  God,  there  would  be 
forthcoming  contributions  enough  for  every 
private  charity,  and  all  public  institutions. 
But  we  are  afraid  to  make  God  our  banker ; 
and  cannot  rely  upon  his  promise  and  provi- 
dence. 

Yet  while  we  are  reproved,  let  us  also  be 
encouraged,  and  stand  ready  to  every  good 
work.  There  are  two  cases  in  which  we 
may  peculiarly  resemble  Obed-edom  in  con- 
duct and  condition.  The  one  is  when  we 
open  our  doors,  and  receive,  in  a  way  of 
Christian  hospitality,  the  Lord's  followers  or 
ministers.  "  He  that  receiveth  you  receiveth 
me,  and  he  that  receiveth  me  receiveth  hir 
that  sent  me.  He  that  receiveth  a  prophet 
in  the  name  of  a  prophet,  shall  receive  a  pro- 
phet's reward ;  and  he  that  receiveth  a  right- 
eous man  in  the  name  of  a  righteous  man, 
shall  receive  a  righteous  man's  reward.  And 
whosoever  shall  give  to  drink  unto  one  of 
these  little  ones  a  cup  of  cold  water  only  in 
the  name  of  a  disciple,  verily  I  say  unto  you, 
he  shall  in  no  wise  lose  his,  reward."  The 
other  is  when,  to  use  the  words  of  Scripture, 
we  have  a  Church  in  our  house.  This  was 
the  case  with  Priscilla  and  Aquila.  It  was  a 
common  thing  in  the  beginning  of  the  Gospel, 
before  places  were  expressly  built  for  religi- 
ous assemblies.  Nor  is  the  practice  unknown 
in  many  of  our  villages  now.     When   the 


OCTOBER  30. 


340 


preacher  has  first  gone  to  publish  the  Gospel, 
he  has  been  often  indebted  to  some  poor  rus- 
tic who  has  lent  his  cottage  to  the  Lord.  He 
has  sometimes  drawn  upon  himself  reproach 
and  persecution ;  but  the  Lord  has  blessed 
him.  And  when  also  you  establish  the  wor- 
ship of  God  in  your  family,  kneeling  before 
his  living  oracles,  and  offering  the  sacrifices 
of  prayer  and  of  praise,  never  imagine  the 
time  employed  in  these  exercises  lost.  You 
cannot  serve  God  for  naught,  while  the  prom- 
ise and  the  threatening  remain ;  "  Them  that 
honour  me,  I  will  honour,  and  they  that  des- 
pise me  shall  be  lightly  esteemed."  "The 
curse  of  the  Lord  is  in  the  house  of  the 
wicked  :  but  he  blesseth  the  habitation  of  the 
just." 

OCTOBER  30. 

"  And  it  was  told  king  David,  saying,  The  Lord 
hath  blessed  the  house  of  Obed-edom,  and  all 
that  pertaineth  unto  him,  because  of  the  ark  of 
God.  So  David  went  and  brought  up  the  ark 
of  God  from  the  house  of  Obed-edom  into  the 
city  of  David  with  gladness." — 2  Sam.  vi.  12. 

Two  things  may  be  usefully  remarked  here. 
The  First  is,  the  fame  of  the  blessing.  It  was 
soon  known  and  noticed.  The  report  of  it 
spread  in  all  directions,  and  even  reached  the 
throne — "  and  it  was  told  king  David,  saying, 
The  Lord  hath  blessed  Obed-edom,  and  all 
that  pertaineth  to  him,  because  of  the  ark." 
The  manifestation  of  the  sons  of  God  is  prin- 
cipally future.  They  will  hereafter  shine 
forth  from  every  cloud  that  conceals  them,  as 
the  sun  in  the  kingdom  of  their  Father.  The 
wisdom  of  their  choice,  and  the  advantages 
resulting  from  it,  will  then  so  convincingly 
appear,  that  those  who  vilify  them  now  will 
be  constrained  to  say,  "  we  fools  counted 
their  life  madness,  and  their  end  to  be  without 
honour.  How  are  they  numbered  with  the 
children  of  God,  and  their  lot  is  among  the 
saints !"  But  the  Lord  does  not  leave  his  peo- 
ple entirely  undistinguished  even  now.  He 
begins  to  honour  them  here.  He  sets  a  mark 
upon  their  foreheads,  that  the  executioners 
may  pass  them  by  in  the  day  of  evil.  He 
sometimes  puts  such  a  difference  between 
them  and  others,  that  men,  profane  and  infi- 
del men,  say,  Verily  there  is  a  reward  for  the 
righteous,  verily  he  is  a  God  that  judgeth  in 
the  earth.  Even  Balaam  exclaimed,  How 
goodly  are  thy  tents,  O  Jacob,  and  thy  taber- 
nacles, O  Israel !  Let  me  die  the  death  of 
the  righteous,  and  let  my  last  end  be  like  his. 
How  easily,  even  in  this  life,  can  he  bring 
their  enemies  to  their  feet,  and  make  them 
know  that  he  has  loved  them !  And  has  he 
not  said,  "  Their  seed  shall  be  known  among 
the  Gentiles,  and  their  offspring  among  the 
people :  all  that  see  them  shall  acknowledge 
them,  that  they  are  the  seed  which  the  Lord 
hath  blessed  ?" 


Let  us  from  hence  learn  our  duty.  While 
we  are  in  the  world,  we  should  pray,  with 
David ;  Lead  me  in  a  plain  path,  because  of 
mine  enemies ;  or,  as  it  is  in  the  margin,  ob- 
servers. Many  eyes  are  upon  us ;  and  though 
they  cannot  judge  of  our  experience,  they 
can  estimate  our  conduct.  They  will  be  sure 
to  compare  it  with  our  profession;  and  then- 
disposition  will  not  suffer  them  to  make  those 
allowances  which  candour  and  truth  require. 
They  will  magnify  infirmities  into  crimes, 
and  impute  the  miscarriages  of  a  few  to  the 
whole  body.  Let  us  then  walk  in  the  fear  of 
the  Lord,  because  of  the  reproach  of  the  hea- 
then. Let  us  put  to  silence  the  ignorance  of 
foolish  men :  yea,  let  us  constrain  them  by 
our  good  works,  which  they  behold,  to  glorify 
God  in  the  day  of  visitation.  Let  them  see 
that  our  religion  is  not  a  mere  notion,  but 
that  there  is  a  reality,  and  excellency,  an  ef- 
ficiency in  it,  that  recommends  it  to  every  re- 
flecting mind.  Let  them  see  the  advantages 
we  have  derived  from  it,  in  the  government 
of  our  tempers,  in  our  readiness  to  forgive,  in 
our  humility  when  we  prosper,  in  our  patience 
when  we  suffer,  in  the  confidence  and  calm- 
ness of  our  minds,  with  regard  to  every  future 
event.  Let  them  see  that  we  have  found  what 
others  are  seeking  after  in  vain,  contentment 
and  happiness.  And  thus  shall  we  adorn  the 
doctrine  of  God  our  Saviour,  and  be  ever  say- 
ing to  those  around  us,  "  Come  with  us,  and 
we  will  do  you  good,  for  the  Lord  hath  spo- 
ken good  concerning  Israel." 

The  Second  is  the  influence  of  it.  It  doubt- 
less impressed  many ;  but  David  only  is  men- 
tioned. He  is  mentioned  because  of  his 
eminence — not  for  its  own  sake — but  rela- 
tively to  his  usefulness.  The  soul  of  a  prince 
is  no  more  precious  than  the  soul  of  a  beggar ; 
but  when  the  great  are  set  in  motion  they 
draw  others  after  them.  .  No  sooner  was 
David  informed  of  the  blessing  of  God  upon 
Obed-edom  for  the  sake  of  the  ark,  than  his 
apprehensions  vanished,  his  zeal  was  roused, 
and  he  resolved  to  obtain  a  share  of  the  same 
goodness — "  So  David  went  and  brought  up 
the  ark  of  God  from  the  house  of  Obed-edom, 
into  the  city  of  David  with  gladness."  And 
here  we  see  that  the  proofs  others  have  shown 
of  the  gain  of  godliness  should  excite  and  en- 
courage us  to  follow  their  example.  The 
children  of  this  world  are  wiser  in  their  gen- 
eration than  the  children  of  light.  No  im- 
provements in  husbandry  or  trade  will  be  long 
confined  to  individuals.  Every  useful  inven- 
tion and  discovery  in  the  arts  and  sciences  is 
soon  and  eagerly  adopted  by  those  who  are 
informed  of  them,  as  we  see  in  the  case  of 
the  mariner's  compass,  and  printing,  and  a 
thousand  other  things.  Upon  this  principle, 
why  do  not  men  embrace  the  Gospel,  which 
is  so  evidently  conducive  to  the  personal  and 
social  welfare  of  mankind  ?  What  numbers 
have  recommended  it  from  their  own  exjo 


850 


OCTOBER  9\ 


nence,  living  and  dying !  Let  us  repair  to  a 
Physician  who  has  only,  yet  has  so  often 
cured  the  complaints  under  which  we  labour. 
Let  us  reflect  upon  those  who  have  been  en- 
lightened, and  pardoned,  and  renewed  in  the 
spirit  of  their  minds,  and  blessed  with  all 
spiritual  blessings  in  heavenly  places  in  Christ ; 
and  pray,  "  Bless  me,  even  me  also,  O  my 
Father" — "  We  will  go  with  you,  for  we 
have  heard  that  God  is  with  you." 

David  not  only  brought  up  the  ark,  but 
with  gladness.  What  we  do  for  God  we 
should  do  readily  and  cheerfully.  God  loves 
a  cheerful  giver.  The  charity  of  some  is 
like  the  sour  emission  obtained  from  crabs  by 
grinding  and  pressing  them.  But  it  drops 
from  a  Christian  like  a  honeycomb,  or  flows 
like  a  living  spring.  He  doth  all  things  with- 
out murmuring  or  disputing,  because  the  love 
of  God  is  shed  abroad  in  his  heart.  He  can- 
not always  claim  the  promises;  yea,  they 
sometimes  make  him  tremble,  lest  he  should 
come  short  through  unbelief:  but  he  always 
delights  in  the  law  of  God  after  the  inward 
man.  He  cannot  always  rejoice  in  the  full 
assurance  of  hope ;  but  his  meat  is  to  do  the 
will  of  his  heavenly  Father.  His  duty  is  his 
privilege.  The  Sabbath  and  the  sanctuary 
are  his  attractions;  and  he  finds  it  good  to 
draw  nigh  to  God. 

But  wonder  not  if  you  meet  with  opposition 
and  reflection.  "  As  the  ark  of  the  Lord 
came  into  the  city  of  David,  Michal,  Saul's 
daughter,  looked  through  a  window,  and  saw 
king  David  leaping  and  dancing  before  the 
Lord ;  and  she  despised  him  in  her  heart." 
People  will  commend  or  excuse  warmth  in 
every  thing  but  religion — There  it  is  often 
decried  as  weakness,  or  ridiculed  as  folly. 
And  should  we  encounter  this  in  our  exertions 
for  the  cause  of  God,  what  are  we  to  do  ] — 
Do ! — go  forward.  Do !  do  as  David  did,  who 
bound  the  scandal  as  a  garland  around  his 
brow,  and  said,  "  I  will  yet  be  more  vile." 
So,  blessed  Redeemer !  wast  thou  treated  in 
the  days  of  thy  flesh.  So  didst  thou  bear 
the  contradiction  of  sinners  against  thyself, 
thy  spirit  blasphemed,  thy  words  and  actions 
perverted,  thy  name  cast  out  as  evil.  May 
it  be  enough  for  us  that  the  disciple  be  as 
the  Master,  and  the  servant  as  his  Lord.  May 
we  go  forth  to  him  without  the  camp,  bearing 
his  reproach ;  and  rejoice  that  we  are  counted 
worthy  to  suffer  shame  for  his  name. 


OCTOBER  31. 

"  He  hath  opened  mine  eyes." — John  ix.  30. 

The  miracles  which  our  Saviour  performed 
on  the  bodies  of  men  awakened  peculiar  at- 
tention; but  the  changes  which  he  accom- 
ulishes  in  the  soul  are  much  more  glorious 
and  important.  The  benefits  of  the  former 
were  limited  to  time,  but  those  of  the  latter 


pervad-  eternity.  Persons  might  have  been 
the  sulvects  of  the  one  and  have  perished  for 
ever;  but  the  experience  of  the  other  was 
always  accompanied  with  salvation. 

One  of  ihe  si^ns  and  wonders  that  were  to 
accredit  the  Messiah  was  "  the  recovering  of 
sight  to  the  blind."  And  here  we  have  aii 
instance  of  it.  The  story  is  remarkably  in. 
teresting  and  instructive — But  we  may  con- 
sider the  cure  as  a  symbolical  representation 
of  the  agency  of  Divine  grace  in  healing  the 
disorder  of  the  mind ;  and  so  put  the  language 
mto  the  mouth  of  every  Christian,  "  He  hath 
opened  mine  eyes." 

They  were  once  blind,  and,  like  this  man, 
were  born  blind.  But  the  Lord  never  leaves 
them  as  he  finds  them.  He  "  opens  the  eyes 
of  their  understanding,"  and  makes  them 
know  the  things  that  belong  to  their  peace ; 
and  in  his  light  they  see  light.  The  illumi- 
nation is  not  perfect  at  once;  and  in  other 
things  the  men  of  the  world  may  surpass 
them.  But  they  know  themselves,  they  know 
the  evil  of  sin,  they  know  the  preciousness 
of  the  Saviour,  and  above  all  things  desire 
to  win  Christ,  and  be  found  in  him.  The 
enlightening  principally  and  distinctively  con- 
sists in  a  real  apprehension  of  the  excel- 
lency of  Divine  things.  There  is  a  great 
difference  between  a  conviction  that  there 
is  such  a  Being  as  the  Lord  Jesus,  and  such 
a  perception  of  his  glory  as  attaches  us  to 
him:  and  between  a  persuasion  that  there 
is  such  a  thing  as  holiness,  and  a  sense  of  the 
beauty  of  it :  and  between  a  belief  that  honey 
is  sweet,  and  a  knowledge  of  its  sweetness . 
the  one  derived  from  report,  and  the  othei 
resulting  from  relish. 

Two  effects  follow  when  the  things  of  the 
Spirit  are  thus  spiritually  discerned.  The 
one  is  a  clearer,  fuller,  firmer,  conviction  of 
the  existence  of  these  things.  Their  lustre 
renders  them  more  distinct  and  piominent. 
We  feel  assured  that  they  cannot  be  lictitious, 
they  must  be  real,  must  be  of  God.  And  now 
also  our  prejudices  against  them  relax  and 
remove ;  and  we  are  open  to  conviction,  and 
disposed  to  do  justice  to  all  evidence  in  their 
favour;  and'  become  studious  of  them,  and 
long  to  increase  by  every  method  our  acquaint- 
ance with  them.  For  the  other  is,  a  super- 
lative regard  to  them.  There  is  now  felt  an 
influence  in  them  that  fixes  the  mind,  and 
sways  the  will  and  the  affections.  We  now 
seek  those  things  that  are  above.  The  love 
of  Christ  constraineth  us.  To  them  that  be- 
lieve he  is  precious.  There  is  no  true  faith 
without  works :  no  saving  knowledge  with- 
out obedience.  The  seat  of  its  residence  is 
the  heart ;  and  the  sphere  of  its  activity  the 
whole  life. 

And  has  he  thus  opened  your  eyes7  Then 
adore  and  praise  your  Enlightener.  Often 
dwell  upon  your  former  and  present  con- 
dition, and,  like  the  man  before  us,  be  found 


.<*"  ' 


NOVEMBER  1.  . 


&51 


in  the  temple  giving  glory  to  God,  and  be 
always  inquiring,  "  What  shall  I  render  unto 
the  Lord  for  all  his  benefits  towards  me  1" 

Maintain  a  carriage  becoming  your  privi- 
leged condition.  You  were  darkness,  but 
now  are  ye  light  ir  the  Lord,  walk  as  chil- 
dren of  light  It  would  be  shameful  in  you 
to  strike  against  the  stumbling-blocks  over 
which  the  blind  fall.  See  your  danger  and 
your  duty.  Be  ye  not  unwise,  but  under- 
standing what  the  will  of  the  Lord  is.  Walk 
circumspectly,  not  as  fools,  but  as  wise,  re- 
deeming the  time,  because  the  days  are  evil. 

Pity  and  pray  for  those  whose  eyes  are  not 
yet  opened.  You  would  be  concerned  in 
other  cases  of  far  less  moment  and  misery. 
You  feel  even  for  the  blind  beggar  that  sits 
on  the  bank,  or  is-  led  along  by  his  faithful 
dog.  How  much  more  would  you  be  dis- 
tressed at  the  sight  of  a  brother,  or  sister,  or 
mother,  or  child,  in  this  groping  and  comfort- 
less condition !  Where  are  your  feelings  when 
you  behold  sinners  incapable  of  spiritual  ac- 
tion and  enjoyment,  and  approaching  senseless 
the  verge  of  the  bottomless  pit  ? 

You  were  once  in  the  same  state  your- 
selves, and  can  therefore  sympathize  with 
those  who  are  still  in  it.  O  tell  them  what 
you  see  and  enjoy.  Tell  them  light  is  sweet, 
and  what  a  pleasant  thing  it  is  for  the  eyes 
to  behold  the  Sun  of  Righteousness.  It 
would  not  indeed  be  kind  to  do  this  unless 
there  was  hope  for  them.  But  there  is  hope 
in  Israel  concerning  this  thing.  You  cannot 
open  their  eyes  for  them.  And  they  cannot 
open  their  own  eyes — But  there  is  One  to  do 
it  who  is  able,  and  is  equally  willing.  Tell 
them  what  he  has  done' for  you.  Tell  them 
that  he  is  now  within  call :  that  he  is  at  this 
moment  passing  by:  and  never  yet  refused 
the  orayer  of  the  destitute. 


NOVEMBER  1. 

'  And  he  teas  entreated  of  him,  and  heard  his 
supplication,  and  brought  him  again  to  Jeru- 
salem into  his  kingdom.  Then  Manasseh  knew 
that  the  Lord  he  was  God." — 2  Chron.  xxxiii. 
13. 

— By  an  experimental  and  practical  know- 
ledge of  him,  the  effect  of  converting  grace. 
He  had  been  a  monster  of  iniquity,  and 
seemed  beyond  the  reach  of  mercy.  But 
he  obtained  forgiveness,  and  by  his  graciously 
overruled  exile  and  imprisonment,  as  the 
means,  he  was  induced  to  seek  the  Lord  God 
of  his  fathers,  and  he  was  found  of  him. 

The  change  was  real  and  amazing,  and 
verified  the  language  of  the  prophet;  "In- 
stead of  the  thorn  shall  come  up  the  fir-tree, 
and  instead  of  the  brier  shall  come  up  the 
myrtle-tree  :  and  it  shall  be  to  the  Lord  for  a 
name,  and  for  an  everlasting  sign,  that  shall 
not  be  cut  off"  All  conversion  is  a  turning. 
fn  religion  it  means  a  change  of  views,  dis- 


positions, and  pursuits,  so  that  we  become  the 
reverse  of  what  we  were  before.  With  some 
who  use  the  term,  it  seems  to  mean  much 
less  than  this,  and  to  signify  only  an  impres- 
sion, a  change  of  opinions,  a  strong  persua- 
sion— not  a  transformation  of  mind,  not  the 
renewing  of  the  Holy  Ghost,  not  a  transition 
from  one  moral  state  to  another.  When  we 
have  heard  some  persons  talking  of  their  con- 
version under  a  preacher,  and  at  such  a  time 
— for  they  are  often  very  particular  in  the 
date,  we  have  been  ready  to  say,  we  know 
not  what  you  were  before  your  conversion, 
but  we  know  what  you  are  since !  But  if  a 
man  was  proud,  and  revengeful,  and  covetous 
before  his  conversion,  and  remains  so  after  it, 
where  is  the  change  ?  What  should  we  have 
thought  of  Manasseh's  conversion,  had  he, 
whatever  professions  he  made,  continued  in 
his  former  ways]  But  there  was  a  change  in 
the  whole  of  his  character,  conversation,  and 
conduct.  He  ceased  to  do  evil,  and  learned 
to  do  well.  By  two  things  the  reality  of  his 
conversion  showed  itself 

First,  he  lived  some  years  after  it,  and  thus 
his  religion  had  time  to  be  developed.  This 
is  generally  the  case  with  the  Lord's  people. 
He  calls  them  out  of  darkness,  that  they  may 
walk  as  children  of  light.  "  This  people," 
says  he,  "  have  I  formed  for  myself,  they  shall 
show  forth  my  praise."  Many  seem  to  view 
repentance  as  a  preparation,  not  for  life,  but 
only  for  death.  We  must  not  limit  the  Holy 
One  of  Israel.  He  may  call  a  man  at  the 
eleventh  hour :  but  we  have  reason  to  believe 
the  cases  are  very  rare ;  and  too  much  stress 
is  laid  by  some  preachers  and  some  periodicals 
on  these  late  appearances — conversions  which 
take  place  a  few  days  or  weeks  at  most  be- 
fore dissolution.  Even  when  persons  have 
obtained  that  repentance  which  is  unto  life, 
and  have  died  immediately  after,  though  they 
have  died  safely,  the  change  must  have  been 
less  certain  to  themselves,  and  less  satisfac- 
tory to  others. 

Secondly,  by  a  peculiar  turn  of  Providence 
the  hand  that  wounded  him  also  healed,  and 
he  "  was  brought  again  to  Jerusalem  into  his 
kingdom."  And  now  is  the  time  to  observe 
him.  Many  have  quickly  left  the  religion  of 
a  sick  chamber  after  their  recovery.  The 
serious  attention  to  Divine  things  which  abase- 
ment produced,  prosperity  has  soon  dissipated. 
But  see  the  triumph  of  this  man's  principles 
among  the  snares  and  dangers  of  returning 
prosperity.  No  sooner  is  he  seated  again  on 
the  throne  than  he  sets  an  example  becoming 
it.  He  purifies  the  temple,  restores  the  wor- 
ship of  God,  and  endeavours  to  bring  back 
those  he  had  led  astray.  "  And  he  took  away 
the  strange  gods,  and  the  idol  out  of  the 
house  of  the  Lord,  and  all  the  altars  that 
he  had  built  in  the  mount  of  the  house  of 
the  Lord,  and  in  Jerusalem,  and  cast  them 
out  of  the  city.    And  he  repaired  the  altaT 


852 


NOVEMBER  % 


of  the  Lord,  and  sacrificed  thereon  peace-of- 
ferings and  thank-offerings,  and  commanded 
Tudah  to  serve  the  Lord  God  of  Israel." 
Never  was  there  a  true  convert  without  zeal 
of  the  same  kind.  As  soon  as  we  feel  the 
value  of  our  own  souls  we  shall  prize  the 
souls  of  others;  and  be  concerned  to  teach 
transgressors  his  ways,  and  to  convert  sinners 
unto  God.  The  earnestness  we  discover  may 
offend  the  formal,  and  even  the  persons  we 
strive  to  reclaim,  may  deem  i;s  intermeddlers, 
and  tell  us  to  keep  our  religion  to  ourselves 
— But  this  is  impossible.  This  is  telling  the 
fire  not  to  burn,  and  the  spring  not  to  flow. 
"  If  these  should  hold  their  peace,  the  stones 
would  immediately  cry  out."  And  if  we 
bless  those  who  consider  the  poor,  and  en- 
deavour to  feed  the  hungry,  and  clothe  the 
naked,  how  much  more  should  we  applaud  the 
man  who  tries  to  save  a  soul  from  death,  and 
to  hide  a  multitude  of  sins  ! 

"  Ah !  Manasseh  could  be  useful.  He  had 
opportunities  and  means.  One  is  ready  to 
envy  a  man  who  is  disposed  to  do  good,  and 
finds  himself  in  the  possession  of  riches,  pow- 
er, authority — a  palace !"  Yet  while  some 
may  be  peculiarly  useful,  none  are  compelled 
to  be  useless.  There  is  some  beneficence 
within  the  reach  of  every  individual,  if  he  be 
willing  to  do  it.  It  is  with  usefulness  as  it  is 
with  water;  it  is  to  tie  found  everywhere,  if 
people  will  dig  enough.  Let  us  seek  the 
praise  conferred  upon  Mary,  "  She  hath  done 
what  she  could." 

But  observe  the  remark  of  the  sacred  wri- 
ter; "Nevertheless  the  people  did  sacrifice 
still  in  the  high  places,  yet  unto  the  Lord 
their  God  only."  It  is  said  indeed  that  they 
worshipped  Jehovah  only  in  them ;  but  it  was 
disobedience  to  the  Divine  appointment,  it 
was  will-worship,  it  was  superstitious.  And 
this  no  doubt  he  reproved  and  endeavoured  to 
repress,  but  much  of  the  evil  he  could  not 
hinder.  And  here  we  perceive  that  his  reli- 
gion did  not  operate  so  extensively  and  pow- 
erfully as  his  former  depravity  had  done.  It 
is  much  easier  to  seduce  than  to  reclaim,  to 
corrupt  than  to  convert. 

And  we  see  this  in  a  very  affecting  instance. 
It  was  the  case  of  his  successor  and  his  son 
Amon.  "  He  did  that  which  was  evil  in  the 
sight  of  the  Lord,  as  did  Manasseh  his  father: 
for  Amon  sacrificed  unto  all  the  carved  im- 
ages which  Manasseh  his  father  had  made, 
and  served  them ;  and  humbled  not  himself 
before  the  Lord,  as  Manasseh  his  father  had 
humbled  himself;  but  Amon  trespassed  more 
and  more."  To  leave  his  kingdom  and  the 
reformation  he  had  begun  to  a  son  he  had  de- 
praved by  his  example,  but  could  not  reform 
by  his  piety ;  and  when  he  saw  or  heard  of 
his  profligacy  and  impiety,  to  sigh  and  ex- 
claim, "  Ah !  I  taught  him  all  this" — was 
enough  to  "  bring  down  his  gray  hairs  with 
sorrow  to  the  grave '" 


Be  thankful  if  you  were  moral  belore  vol. 
were  pious ;  and  above  all,  be  grateful  if  you 
have  been  blessed  with  the  grace  of  early  god- 
liness. From  how  many  snares,  evils,  anc 
pangs,  have  you  been  preserved  !  How  pes- 
tilential have  some  been  !  "  One  sinner  de- 
stroy eth  much  good."  What  injuries  a  life  of 
twenty,  of  thirty  years  of  wickedness  caD 
produce !  What  miseries  must  some  feel, 
when,  though  the  riches  of  Divine  mercy  have 
pardoned  and  renewed  them,  they  think  of 
persons  whom  they  drew  aside,  and  encour- 
aged and  emboldened  by  their  example  and 
counsels.  These  above  all  things  they  should 
endeavour  to  restore.  "But  some  of  them 
are  hardened  through  the  deceitfulness  of  sin, 
and  despise  reproof.  Others  are  removed  to 
a  distance,  and  we  know  not  where  to  find 
them.  Others  are  dead — what  can  we  do 
here  !M  Nothing.  But  seek  to  be  useful  to 
others.  And  agonize  with  God,  that  as  you 
have  been  a  curse  so  he  would  make  you  a 
blessing. 


NOVEMBER  2. 

"  When  I  awake  with  thy  likeness." 
Psalm  xvii.  15. 

David  therefore  expected  to  live  after 
death,  and  he  tells  us  not  only  that  he  should 
awake,  but  awake  with  God's  likeness. 

Does  he  refer  to  the  state  of  the  soul  at 
death  ]  or  of  the  body  at  the  resurrection  1  or 
to  both  ]  We  love  not  to  press  a  passage  of 
Scipture  beyond  its  proper  bounds ;  neither 
would  we  stop  short  of  them.  Man  is  a  com- 
plex being ;  and  when  the  dust  returns  to  the 
earth  whence  it  was,  the  spirit  returns  to  God 
who  gave  it.  The  Apostle  tells  us  that  when 
the  body  is  dead  because  of  sin,  the  spirit  is 
life  because  of  righteousness;  and  that  the 
Spirit  of  Him  that  raised  up  Christ  from  the 
dead  shall  also  quicken  our  mortal  bodies. 
And  Watts  includes  each  of  these  effects  in 
his  fine  versification. 

At  death  the  soul  of  the  believer  awakes 
with  his  likeness ;  and  the  resemblance  whicl 
commenced  in  regeneration,  and  advanced  in 
sanctification,  is  finished  in  glory :  all  the  re- 
mains of  sin  being  then  done  away,  and  no- 
thing left  but  the  image  of  God  himself  upon 
all  the  powers  of  the  mind.  What  is  the 
body  now  but  a  dormitory  for  the  soul  to  sleep 
in,  rather  than  a  mansion  for  it  to  live  in? 
What  is  our  present  state  but  a  kind  of  night- 
scene  1  Much  of  our  life  now,  in  the  view 
of  angels,  must  be  judged  as  vain  and  un- 
meaning as  dreams,  and  will  appear  to  our- 
selves hereafter  like  the  vagaries  of  s.eep 
Nothing  reviewed  from  eternity  will  be  deem- 
ed solid  and  valuable  but  what  has  been  con- 
nected with  the  service  and  enjoyment  of 
God.  To  what  slender  dimensions  then  will 
the  sum  of  human  life  be  reduced !  How 
few  will  apoear  our  exercises  of  sense  an* 


NOVExMBER  3. 


353 


-eason!  And  how  short  our  waking  inter- 
vals !  Natural  men  are  entirely  asleep  as  to 
the  purposes  of  the  Divine  life — Thus  indeed 
Christians  cannot  sleep  as  do  others.  Yet 
they,  even  they  comparatively  slumber.  They 
regard  not  many  things  which  would  strike 
them  if  they  were  wide  awake,  as  they  ought 
to  be.  They  are  often  drowsy  and  insensible ; 
can  hardly  watch  and  keep  their  spiritual 
senses  in  exercise ;  and  read,  and  hear,  and 
pray,  and  meditate,  hardly  knowing  or  feeling 
what  they  do.  It  is  therefore  even  to  these 
the  Apostle  sounds  the  quickening  call,  "  It  is 
high  time  to  awake  out  of  sleep,  for  now  is 
your  salvation  nearer  than  when  you  believed. 
The  night  is  far  spent,  the  day  is  at  hand." 
What  a  difference  between  their  present  and 
future  experience!  When  they  close  their 
eyes  in  death  they  will  awake  and  shake  off 
every  slumber ;  and  all  will  be  reality,  per- 
ception, attention,  energy,  life.  Now  in  the 
morning  they  wake  and  find  themselves  in 
the  wilderness ;  then  they  will  wake  and  find 
themselves  in  Canaan.  Now  they  wake  and 
find  themselves  among  the  wicked,  who  vex 
and  defile  them ;  then  they  will  wake  and 
find  themselves  with  the  spirits  of  just  men 
made  perfect,  and  the  innumerable  company 
of  angels.  Now  they  wake  and  find  a  law, 
that  when  they  would  do  good  evil  is  present 
with  them ;  then  they  will  wake  and  be  pre- 
sented faultless  before  the  presence  of  his 
glory  with  exceeding  joy. 

But  man,  in  his  original  state,  was  an  em- 
bodied creature,  and  he  must  be  embodied  in 
his  final  condition.  The  intermediate  and 
separate  state,  therefore,  is  necessarily  an  im- 
perfect one :  for  the  body,  an  essential  part 
of  human  nature,  is  lying  under  the  incapaci- 
ties and  dishonours  of  mortality.  But  this 
purchase  of  the  Saviour's  will  be  reclaimed : 
this  temple  of  the  Holy  Ghost  will  be  re-edi- 
fied :  this  companion  of  the  soul  will  share 
with  it  in  the  work  and  glories  of  heaven. 
And  the  sacred  writers  therefore,  in  referring 
to  the  future  happiness  of  believers,  common- 
ly lead  our  views  to  this  consummation.  And 
death  is  expressed  by  sleep,  peculiarly  in  ref- 
erence to  the  body,  and  to  intimate  not  only 
cessation  from  labour  and  the  enjoyment  of 
repose,  but  susceptibility  of  revival.  At  the 
resurrection,  the  body  wakes.  "  Awake,  and 
sing,  ye  that  dwell  in  dust"  They  that 
"  sleep  in  the  dust  of  the  earth  shall  arise" 
— And  believers  will  awake  with  his  likeness. 
We  know,  says  the  apostle  John,  that  when 
he  shall  appear  we  shall  be  like  him,  for  we 
shall  see  him  as  he  is.  And  this  likeness  is 
corporeal  as  well  as  spiritual.  As  we  have, 
'  in  our  infirmities,  diseases,  and  dissolution, 
borne  the  image  of  the  earthly,  so  we  shall 
bear  the  image  of  the  heavenly,  when  this 
corruptible  shall  put  on  incorruption,  and  this 
mortal  shall  put  on  immortality.  Our  con- 
versation is  in  heaven,  says  the  Apostle,  from 
23 


whence  also  we  look  for  the  Saviour,  the 
Lord  Jesus  Christ,  "  who  shall  change  our  vile 
body,  that  it  may  be  fashioned  like  unto  his 
glorious  body,  according  to  the  working 
whereby  he  is  able  even  to  subdue  all  tnings 
unto  himself."  A  prospect  haiJed  ages  before 
by  Job,  as  the  ultimate  and  comnlete  solace 
and  relief  of  his  sufferings — "For  I  know 
that  my  Redeemer  liveth,  and  that  he  shall 
stand  at  the  latter  day  upon  the  earth :  and 
though  after  my  skin  worms  destroy  this  body, 
yet  in  my  flesh  shall  I  see  God :  whom  I  sha.l 
see  for  myself,  and  mine  eyes  shall  behold, 
and  not  another;  though  my  reins  be  con- 
sumed within  me." 

"This  life's  a  dream,  an  empty  show; 
But  the  bright  world  to  which  I  go 
Hath  joys  substantial  and  sincere; 
When  shall  I  wake,  and  find  me  there  1 

''  O  glorious  hour!  O  blest  abode  1 
I  shall  be  near  and  like  my  God ! 
And  flesh  and  sin  no  more  control 
The  sacred  pleasures  of  the  soul. 

"  My  flesh  shall  slumber  in  the  ground, 
Till  the  last  trumpet's  joyful  sound ; 
Then  burst  the  chains  with  sweet  surprise. 
And  in  my  Saviour's  image  rise." 


NOVEMBER  3. 

"  But  withal  prepare  me  also  a  lodging :  jor  * 
trust  that  through  your  prayers  I  shall  be  giv*% 
unto  you." — Philemon  22. 

That  is,  he  trusted  that  though  he  was 
now  a  prisoner  he  should  be  set  at  liberty,  so 
as  to  be  able  to  fulfil  his  ministry  again  for 
their  furtherance  and  joy  of  faith.  Had  his 
confidence  been  inspired  by  the  Holy  Ghost, 
he  would  have  expressed  himself  without  hes- 
itation ;  but  he  had  only  a  hope  in  his  own 
mind  arising  from  what  he  deemed  probabil- 
ity. Whether  this  hope  was  accomplished 
we  are  unable  to  determine ;  a-nd  the  learned 
are  divided  in  their  opinioD.  But  he  intimated 
no  more  than  he  felt  at  the  time;  and  his 
language  shows  another  instance  of  the  Apos- 
tle's address  in  enforcing  his  plea  on  the  be- 
half of  his  object ;  for  if,  as  he  trusted,  he 
should  soon  visit  Philemon,  how  could  his 
friend  see  his  face  in  peace,  or  at  least  with 
pleasure,  had  he  refused  his  request  on  behalf 
of  Onesimus! 

Paul  was  warm,  but  there  was  nothing  in 
him  enthusiastical :  he  feared  God,  but  he 
was  not  superstitious :  he  lived  above  the 
world,  but  he  was  not  a  recluse — He  never 
affected  to  contemn  the  feelings  of  humanity. 
He  therefore  desired  that  a  lodging  mir/ht  be 
prepared  for  him  against  his  arrival.  Yet  he 
was  not  fond  of  indulgence  and  show ;  and 
therefore  a  little  would  content  him.  He  did 
not  require  the  enlarged  and  various  accom- 
modations of  a  home,  but  only  the  needful 
conveniences  of  an  inn ;  not  a  mansion,  but 
an  apartment:  such  as  the  Shunamite  made 
for  Elisha ;  "  Let  us  make  a  little  chamoe-»  1 


854 


NOVEMBER  4. 


pray  thee,  on  the  wall ;  and  let  us  set  for  him 
there  a  bed  and  a  table,  and  a  stool,  and  a 
candlestick :  and  it  shall  be,  when  he  cometh 
to  us,  that  he  shall  turn  in  thither." 

And  we  may  rest  assured  that  Philemon 
would  not  only  readily  provide  for  him,  but  in 
his  own  dwelling;  knowing  that  a  man  so 
well  educated  would  not  be  finical  and  trou- 
blesome ;  and  that  one  so  Christian  would  be 
sure  to  be  instructive  and  useful,  and  draw 
down  the  regards  of  Heaven.  So  the  house 
of  Obed  edom  was  blessed  for  the  sake  of  the 
ark.  So  now  is  the  Saviour's  promise ;  "  He 
that  receiveth  you  receiveth  me,  and  he  that 
receiveth  me  receiveth  him  that  sent  me. 
He  that  receiveth  a  prophet  in  the  name  of  a 
prophet  shall  receive  a  prophet's  reward  ;  and 
he  that  receiveth  a  righteous  man  in  the 
name  of  a  righteous  man  shall  receive  a 
righteous  man's  reward." 

Paul  viewed  his  restored  freedom  as  a  priv- 
ilege and  a  favour:  "I  shall  be  given  unto 
you."  In  another  place  he  speaks  of  minis- 
ters as  "  the  gifts  of  Christ."  And  this  is  true 
of  their  commission,  endowments,  success,  and 
all  opportunities  of  exertion.  It  is  he  that 
gives  them  not  only  a  door  of  utterance,  but 
a  door  of  entrance.  It  is  easy  to  see  what  a 
hinderance  of  usefulness  the  confinement  of 
such  a  man  as  Paul  was.  God  is  able  indeed 
by  his  almighty  power  to  overrule  evil  for 
good ;  but  we  must  judge  of  things  by  their 
proper  and  natural  tendency :  and  thus  perse- 
cution involves  the  heaviest  guilt.  It  is  said 
of  Herod,  after  the  enumeration  of  his  crimes, 
that  "  he  added  yet  this  above  all,  that  he  shut 
up  John  in  prison."  This  was  taking  the  light 
from  the  candlestick,  and  putting  it  under  a 
bushel.  It  was  rendering  him  a  spring  shut 
up,  a  fountain  sealed.  Hence,  says  Paul  to 
the  Thessalonians :  "Brethren,  pray  for  us, 
that  the  word  of  the  Lord  may  have  free 
course,  and  be  glorified."  What  Christian 
then  ought  to  be  indifferent  to  the  progress 
of  civil  liberty,  which,  justly  considered,  al- 
ways includes  religious,  and  affords  opportu- 
nity for  exertion  and  co-operation  in  extend- 
ing the  cause  of  knowledge,  truth,  righteous- 
ness, and  peace  ? 

But  see  the  importance  and  efficiency  of 
prayer.  The  prayer  of  Abraham  prevailed  for 
the  healing  of  Abimelech.  Joshua  by  prayer 
lengthened  the  day  for  Israel  to  complete 
their  victory.  By  prayer  fifteen  years  were 
added  to  the  life  of  Hezekiah.  The  church 
at  Jerusalem  prayed  for  Peter's  enlargement, 
and  he  was  delivered  by  an  angel  before  the 
prayer-meeting  broke  up.  And  what  says 
Paul  to  the  Philippians ?  "I  know  that  this 
shall  turn  to  my  salvation  through  your  prayer, 
and  the  supply  of  the  Spirit  of  Jesus  Christ." 
Here  also  he  says ;  "  I  trust  that  through 
your  prayers  I  shall  be  given  to  you."  Some- 
times prayer  succeeds  in  obtaining  the  very 
blessing  itself  which  is  implored :  at  other 


times  the  answer  brings  a  substitute  for  it 
as  when  Paul  besought  the  Lord  to  remove 
the  thorn  in  the  flesh,  and  received  the  as- 
surance of  all-sufficient  grace  while  under  it. 
But  the  prayer  of  the  righteous  shall  be  grant- 
ed :  and  the  effectual  fervent  prayer  of  a 
righteous  man  availeth  much,  not  only  when 
it  is  offered  for  himself,  but  also  for  others. 
Here  also  is  a  proof  that  the  usefulness  ol 
prayer  is  not  confined  to  the  influence  of  the 
performance,  but  includes  also  success  and 
acquisition.  The  prayers  we  offer  for  our- 
selves really  affect  us  by  the  very  exercise  of 
the  duty.  But  if  our  prayers  for  others  benefit 
them,  when  at  the  very  time  they  may  be  ig- 
norant of  our  offering  them,  this  must  be  by 
God's  doing  something  in  a  way  of  answer. 
This  is  the  very  ground  and  encouragement 
of  our  offering  them.  And  the  Bible  is  filled 
with  instances  of  the  accomplishment  of  such 
prayers,  as  it  is  with  commands  for  the  per- 
formance of  them. 


NOVEMBER  4. 

"  For  their  sakes  I  sanctify  myself,  that  they 
also  might  be  sanctified.'1'' — John  xvii.  19. 

Here  are  two  sanctifications  spoken  of 
very  distinguishable  from,  yet  intimately  con- 
nected with  each  other — The  sanctification 
of  Christ;  and  the  sanctification  of  Christians. 
Let  this  exercise  turn  on  the  sanctification 
of  Christ — "  For  their  sakes  I  sanctify  my- 
self." 

Here  the  word  to  sanctify  does  not  mean  to 
renovate  or  purify ;  but  to  consecrate  or  de- 
vote. He  could  not  be  sanctified  in  the  for- 
mer sense,  because  his  nature  was  not  de- 
praved or  defiled  by  sin.  But  under  the  law, 
when  persons  or  things  were  dedicated  to 
God,  they  were  considered  as  hallowed  or 
holy,  and  to  use  them  for  any  common  pur- 
pose was  to  profane  them.  Thus  the  Sabbath 
was  sanctified,  and  the  tabernacle,  and  the 
temple,  with  the  vessels  thereof.  Thus  Jesus 
devoted  himself  to  the  service  of  God  in  thu 
salvation  of  sinners.  "  Lo !"  said  he,  "  I  come 
to  do  thy  will,  O  God.  I  consecrate  myself 
to  be  an  atonement,  to  make  reconciliation 
for  the  sins  of  the  people.  I  will  suffer  the 
just  for  the  unjust,  and  bring  them  nigh  who 
were  once  fur  off,  by  my  blood."  Here  ne 
displays  the  exceeding  riches  of  his  grace  in 
his  kindness  towards  us.     For, 

Observe  the'voluntariness  of  the  consecra- 
tion. He  does  not  say,  I  am  sanctified,  but, 
"  /  sanctify  myself."  He  was  not  passive  in 
the  business;  neither  was  he  compelled.  No 
man,  says  he,  taketh  my  life  from  me  ;  I  lay 
it  down  of  myself.  He  made  himself  of  nc 
reputation.  It  was  therefore  with  him  a  mat- 
ter of  the  freest  choice,  and  of  the  fullest  pur- 
pose. A  man  walking  by  the  side  of  a  river, 
may  see  a  fellow-creature  in  danger  of  drown 


NOVEMBER  5. 


35& 


mg,  and  may  plunge  in  to  save  him,  and  per- 
ish himself  in  the  attempt  He  may  be  con- 
sidered as  falling  a  sacrifice  to  his  kindness  ; 
but  the  sacrifice  with  him  was  only  eventual, 
not  designed.  Nothing  was  accidental  in  the 
sufferings  of  Christ ;  nothing  was  unforeseen ; 
he  assumed  our  nature,  and  entered  our  world, 
for  this  very  end — The  Son  of  man  came,  not 
to  be  ministered  unto,  but  to  minister,  and  to 
give  his  life  a  ransom  for  many. 

Observe  also  the  relativeness  of  the  conse- 
cration :  "  For  their  sakes  I  sanctify  myself" 
— Not  his  own.  He  had  no  sin  of  his  own  to 
expiate.  He  was  therefore  cut  off,  but  not 
for  himself.  He  was  stricken,  smitten  of  God, 
and  afflicted :  but  he  was  wounded  for  our 
transgressions ;  he  was  bruised  for  our  iniqui- 
ties ;  the  chastisement  of  our  peace  was  upon 
him ;  and  by  his  stripes  we  are  healed.  And 
he  suffered  not  only  for  our  sakes,  but  in  our 
stead.  His  death  was  not  only  for  our  good, 
but  for  our  redemption ;  and  we  are  expressly 
assured  that  he  redeemed  us  from  the  curse 
of  the  law,  being  made  a  curse  for  us.  He 
was  therefore  a  true  and  proper  sacrifice  for 
sin.  As  such  he  was  typified  by  the  sacrifices 
under  the  law.  The  people  were  guilty.  The 
High  Priest  confessed  their  sins,  and  laid  his 
hands  on  the  head  of  the  victim ;  and  having 
thus  transferred  their  guilt  to  the  substitute, 
he  slew  the  victim,  and  taking  the  blood  in  a 
basin,  entered  the  holiest  of  all,  and  sprinkled 
the  mercy-seat,  and  burned  incense ;  and  then 
came  forth  and  blessed  the  absolved  congre- 
gation. And  thus  once  in  the  end  of  the  world 
Christ  appeared  to  put  away  sin  by  the  sacri- 
fice of  himself;  and  then  entered  the  holy 
place,  there  to  appear  in  the  presence  of  God 
for  us :  and  to  them  that  look  for  him  will  he 
come  forth  and  appear  a  second  time  without 
sin  unto  salvation. 

Nor  must  we  forget  the  expensiveness  of 
the  dedication.  This  it  is  not  in  our  power 
to  estimate.  We  must  possess  the  same  feel- 
ings, and  bear  the  same  load,  before  language 
or  imagination,  however  lively,  can  enable  us 
to  do  any  thing  like  justice  to  the  sufferings 
he  endured.  The  history  is  not  indeed  silent. 
It  tells — how  he  was  born  in  a  stable  and  laid 
in  a  manger ;  became  a  man  of  sorrows ;  had 
not  where  to  lay  his  head';  endured  the  contra- 
diction of  sinners  against  himself;  bore  every 
kind  of  reproach ;  and  became  obedient  unto 
death,  even  the  death  of  the  cross.  But  a  veil 
is  drawn  over  his  internal  anguish.  What,  be- 
fore human  treachery  or  violence  had  yet  seized 
him,  made  him  to  be  sore  amazed  and  very 
heavy  1  What  led  him  to  say,  "  My  soul  is 
exceeding  sorrowful,  even  unto  death ;"  while 
his  sweat  was  as  it  were  great  drops  of  blood 
falling  to  the  ground?  How  well,  blessed 
Jesus !  mayest  thou  say,  "  Is  it  nothing  to  you 
all  ye  that  pass  by  ?  Behold,  and  see  if  ever 
there  .vas  sorrow  like  unto  my  sorrow,  which 


is  done  unto  me,  wherewith  the  Lord  hath  afc 
flicted  me  in  the  day  of  his  fierce  anger." 

Finally,  let  us  keep  in  mind  the  unwortht- 
ness  and  vileness  of  the  subjects  on  whose 
behalf  he  thus  devoted  himself.  We  read  of 
benefactors:  but  how  few  of  them  have  ever 
exercised  self-denial !  And  when  they  have 
made  sacrifices,  for  whom  have  they  suffered  ? 
Men  have  hazarded  their  lives  in  the  field 
they  have  been  wounded,  they  have  been 
slain.  But  they  bled  and  died  for  their  coun- 
try, their  friends,  their  families.  But  "  when 
we  were  yet  without  strength,  in  due  time 
Christ  died  for  the  ungodly.  For  scarcely  for 
a  righteous  man  will  one  die ;  yet  peradven- 
ture  for  a  good  man  some  would  even  dare  to 
die.  But  God  commendeth  his  love  towards 
us,  in  that,  while  we  were  yet  sinners,  Christ 
died  for  us."  Here  every  Christian  will  look 
at  his  character  and  his  own  life  :  he  will  re- 
view his  years  of  unregeneracy ;  his  omissions 
of  duty ;  his  actual  offences;  his  heart  deceit- 
ful above  all  things,  and  desperately  wicked  . 
his  depraved  nature  itself,  shapen  in  iniquity, 
and  conceived  in  sin :  and  can  he  only  glance 
at  this,  and  not  exclaim,  with  self-abasement 
and  wonder — 

"  Was  it  for  crimes  that  /  had  done 
He  groan'd  upon  the  tree? 
Amazing  pity,  grace  unknown 
And  love  beyond  degree !" 


NOVEMBER  5. 
"  For  their  sakes  I  sanctify  myself,  that  they 

ALSO  MIGHT   BE   SANCTIFIED." John  XVH.  19. 

Having  viewed  the  sanctification  of  Christ, 
let  me  consider  the  sanctification  of  Chris- 
tians— "  That  they  also  might  be  sanctified." 

This  sanctification  differs  much  from  the 
former.  It  does  indeed  take  in  the  notion  of 
dedication.  In  this  sense  believers  are  sanc- 
tified, and  they  wish  to  regard  all  they  are 
and  all  they  have  as  the  Lord's,  not  only  by 
claim,  but  by  consecration.  And  in  their  ex- 
perience there  has  been  a  time  in  which  they 
"  gave  their  ownselves  unto  the  Lord,"  say- 
ing, "  Lord,  I  am  thine,  save  me."  But  to 
dispose  them  for  this  surrender,  and  that  they 
may  be  vessels  unto  honour,  sanctified  and 
made  meet  for  the  master's  use,  and  prepared 
unto  every  good  work,  a  change  must  pass 
upon  them.  Renovation  and  purification  are 
necessary.  New  principles  must  be  implant- 
ed; and  the  promise  fulfilled;  "And  I  will 
put  my  Spirit  within  you,  and  cause  you  to 
walk  in  my  statutes,  and  ye  shall  keep  my 
judgments,  and  do  them."  Christians  there- 
fore are  new  creatures,  concerning  whom  he 
says,  This  people  I  have  formed  for  myself, 
they  shall  show  forth  my  praise.  This  sane 
tification  therefore  is  very  superior  to  natura- 
amiableness  of  temper,  and  outward  reform* 
tion,  and  mere  morality.  It  includes  morality 


350 


NOVEMBER  fi. 


ftut  it  includes  much  more :  it  includes  piety ; 
an.l  while  it  secures  the  practice  of  all  good 
works,  it  sees  that  the  heart  is  right  with  God. 
At  present  indeed  the  work  is  not  complete ; 
but  it  is  begun,  and  is  advancing.  The  sub- 
jects of  it  love  holiness ;  they  mourn  over  the 
remains  of  sin  as  their  greatest  burden,  and 
long  and  pray  to  be  sanctified  wholly,  body, 
soul,  and  spirit. 

But  let  us  see  what  a  connexion  it  has  with 
the  sacrifice  of  Christ — "For  their  sakes," 
says  he,  "  I  sanctify  myself,  that  they  also 
might  be  sanctified."  Now  this  clearly  shows 
us  the  importance  of  it.  We  may  err  in  our 
estimation  of  things,  but  his  judgment  is  al- 
ways according  to  truth:  and  here  we  see 
his  judgment. 

And  how  precious  and  invaluable  must  he 
have  deemed  this  sanctification,  since  he  con- 
sidered nothing  too  great  or  expensive  to  pro- 
cure it  for  us !  He  well  knew  that  unless  we 
were  delivered  from  the  bondage  of  corrup- 
tion, and  renewed  in  the  spirit  of  our  minds, 
we  could  have  no  meetness  for  the  inheritance 
of  the  saints  in  light,  and  must  be  incapable 
of  enjoying  or  serving  God  here.  This  there- 
fore was  his  aim  in  dying.  "  He  gave  him- 
self for  our  sins,  that  he  might  deliver  us  from 
this  present  evil  world,  according  to  the  will 
of  God  and  our  Father."  He  "  gave  himself 
for  us,  that  he  might  redeem  us  from  all  ini- 
quity, and  purify  unto  himself  a  peculiar 
people,  zealous  of  good  works." 

And  we  learn  hence,  That  they  do  not  im- 
prove his  death  aright  who  seek  from  it  hope 
but  not  holiness.  Such  a  desire  has  nothing 
spiritual  in  it;  neither  can  it  be  realized. 
Jesus  came  by  water  as  well  as  by  blooJ :  and 
these  are  as  inseparable  in  their  application 
to  the  soul  as  they  were  in  their  effusion  from 
the  cross.  What  then  can  we  think  of  those 
who  derive  from  his  death  even  a  license  to 
sin :  and  who,  when  reproved  for  their  evil 
ways,  satisfy  themselves  that  Christ  has  satis- 
fied for  them ;  and  not  only  for  their  past,  but 
for  all  their  future  transgressions — and  so  they 
have  nothing  to  fear !  But  they  have  every 
thing  to  fear.  At  present  they  have  no  part 
nor  lot  in  the  matter ;  and  if  they  die  as  they 
are,  Christ  will  profit  them  nothing — For  he 
has  said,  "  If  I  wash  thee  not,  thou  hast  no 
part  with  me." 

It  is  equally  obvious  that  they  are  badly  in- 
structed in  the  mystery  of  sanctification  who 
think  to  gain  it  from  some  slavish,  legal,  su- 
perstitious, self-righteous  methods  of  their 
own,  instead  of  repairing  to  the  sufferings  of 
Christ,  the  only  fountain  opened  for  sin  and 
uncleanness.  It  is  the  blood  of  Jesus  that 
alone  cleanseth  us  from  all  sin;  and  this  is 
true  as  to  our  purification,  not  only  from  the 
guilt,  but  also  the  love  and  power  of  it  Our 
old  man  is  crucified  with  him.  There  is  no 
true  holiness  separate  from  the  cross.    There 


he  obtained  for  as  not  only  eternal  rcdc  tip- 
tion,  but  all  the  supplies  of  grace. 

And  as  the  death  of  Christ  is  the  source 
from  which  the  Spirit  is  derived,  so  it  is  the 
principal  means  by  which  he  works :  for  he 
works  rationally,  and  in  a  way  of  argument 
and  motive.  And  what  can  equal  the  view 
of  his  sufferings'!  There  wre  see  most  strik- 
ingly the  evil  of  sin ;  and  there  we  behold 
the  love  of  Christ,  which  most  powerfully 
constrains  us.  At  the  sight  of  this  the  Chris- 
tian rises,  and  says,  Did  he  devote  himself 
thus  for  mc,  and  shall  I  not  dedicate  myself 
to  him !    Lord,  what  wilt  thou  have  me  to  do 7 


NOVEMBER  6. 

"  The  everlasting  God" — Gen.  xxi.  33. 

The  eternity  of  God  is  the  most  sublime 
and  astonishing  subject  on  whicli  our  thoughts 
can  fix.  Let  us  not  darken  counsel  by  word3 
without  knowledge.  Three  things  may  be 
said,  and  this  is  all  we  can  say.  First.  He 
will  have  no  end.  If  we  carry  our  views  for- 
ward, and  add  millions  of  ages  to  millions  of 
years,  till  the  mind  be  lost  in  the  computation, 
we  shall  make  no  progress  in  the  duration  of 
the  eternal  God.  A  week  is  too  long  for  the 
beauty  and  fragrance  of  some  flowers.  There 
are  insects  that  are  brought  forth,  and  pass 
the  several  stages  of  their  being,  and  die  in  a 
single  day.  The  life  of  a  man  is  compared  tc 
a  vapour  that  appeareth  for  a  little  time,  and 
then  vanisheth  away.  But  the  oak  in  the 
forest  survives  several  generations  of  pos- 
sessors and  observers.  The  earth  continues 
through  all  the  changes  of  its  inhabitants. 
The  river  Jordan,  which  the  Jews  crossed, 
continues  to  wind  its  uneven  course :  and  the 
mount  Ararat,  on  which  Noah  stepped  out  of 
the  ark,  still  remains  to  be  seen.  The  heaven- 
ly bodies  shine  on  above  the  reach  of  our  rev 
olutionary  system.  Yet  this  is  only  compara- 
tively true  :  nothing  is  absolutely  durable — 
"  They  shall  perish,  but  thou  shalt  endure : 
yea,  all  of  them  shall  wax  old  like  a  garment ; 
as  a  vesture  shalt  thou  change  them,  and  they 
shall  be  changed  :  but  thou  art  the  same,  and 
thy  years  shall  have  no  end."  Some  creatures 
will  endure  for  ever.  Angels  are  imperisha- 
ble. So  are  the  spirits  of  just  men  made  per- 
fect. The  soul  will  view  untouched  the  de- 
struction of  the  universe :  yea,  the  body, 
though  material,  will  be  immortalized.  But 
none  of  these  will  live  for  ever  like  God.  He 
is  the  fountain  of  life ;  all  other  beings  are 
streams  flowing  from  him,  and  sustained  by 
him.  They  are  not  immortal  of  themselves, 
but  by  his  pleasure  and  bounty.  But  he  has 
life  necessarily  and  independently  in  himself, 
and  is  unaffected  by  any  external  cause 
Therefore  it  is  said.  "He  only  hath  immor 
tality." 


NOVEMBER  7. 


857 


Secondly,  lie  never  had  a  beginning.  The 
space  of  time  which  has  elapsed  since  the 
creation  seems  long :  the  globe  is  near  six 
thousand  years  old.  But  through  an  immen- 
sity of  duration,  of  which  we  can  form  no 
idea,  God  had  been  living  equal  to  his  own 
happiness,  and  able  to  do  whatsoever  he 
pleased.  "  Before  the  mountains  were  brought 
forth,  or  ever  thou  hadst  formed  the  earth  and 
the  world,  even  from  everlasting,"  as  well  as 
"  to  everlasting,  thou  art  God."  It  is  needless 
to  observe  that  this  prerogative  is  entirely 
and  infinitely  peculiar  to  God.  Thus  he  is 
"  the  first"  as  well  as  "  the  last."  He  inhab- 
iteth  eternity,  and  indeed  constitutes  it;  for, 
properly  speaking,  eternity  is  nothing  else  but 
the  duration  of  his  being  and  agency. 

Thirdly,  there  is  no  change  in  his  being, 
no  diminution,  no  increase,  no  variableness  or 
shadow  of  turning.  We  speak  of  the  past, 
the  present,  and  the  future :  but  "  I  am"  is 
his  name,  and  his  memorial  in  all  generations. 
Our  continuance  is  computed  by  periods:  but 
his  duration  is  one  permanent  now.  We  ex- 
ist by  parcels;  we  existed  partly  yesterday, 
we  exist  partly  to-day,  and  shall  exist  partly 
to-morrow ;  but.  he  possesses  and  enjoys  his 
whole  being  at  once.  We  never  continue  in 
one  stay:  infancy  grows  into  manhood,  and 
.nanhood  descends  into  old  age.  Even  in  the 
Christian  the  outward  man  perisheth,  and  the 
inward  man  is  renewed  day  by  day;  and  even 
in  heaven  the  saints  will  be  changed  from 
giory  into  glory ;  but  he  says,  "  I  the  Lord 
change  not."  He  was  never  less,  and  he  will 
ne^er  be  more  wise,  and  holy,  and  happy  than 
he  is.  He  will  never  be  older  than  he  is,  and 
he  was  never  younger.  One  day  with  the 
Lord  is  as  a  thousand  years,  and  a  thousand 
years  are  as  one  day. 

"Why  this  is  an  abyss  in  which  our  thoughts 
are  swallowed  up."  It  is.  And  observe  the 
inference  we  draw  from  it.  Are  we  not 
therefore  chargeable  with  the  greatest  ab- 
surdity, when  we  reject  a  doctrine  because 
we  cannot  comprehend  it  1  Is  not  this  to  make 
our  understanding  the  measure  of  truth  1  How 
much  reality  is  there  that  does  not  come 
within  the  reach  of  our  senses,  or  of  our  rea- 
son ! — We  talk  of  mysteries.  There  are  such 
in  the  Scriptures ;  and  are  there  none  in  Na- 
ture 1  There  is  no  doctrine  we  are  called  to 
believe  in  Revelation  more  difficult  than  this 
eternity  of  God.  Every  notion  we  can  form 
->f  it  involves  in  it  a  seeming  inconsistency, 
and  a  real  inexplicability ;  yet  every  Deist 
admits  it;  and  the  man  that  denied  it  would 
render  himself  universally  ridiculous. 

Let  us  therefore  adore  a  Being  who  cannot, 
by  searching,  be  found  out  unto  perfection, 
and  have  grace  whereby  we  may  worship 
him  acceptably,  with  reverence  and  with  god- 
ly fear.  And  convinced  of  the  infinite  dis- 
tance there  is  between  him  and  us,  let  us  ad- 
mire his  condescension.     How  evident  is  it 


that  he  does  not  stand  in  need  of  us,  and  ia 
"  exalted  above  all  blessing  and  praise  !"  Yet 
we  and  our  mean  affairs  have  always  en- 
gaged his  attention — "  What  is  man  that  thou 
sbouldest  magnify  him  !  and  that  thou  should- 
est  set  thine  heart  upon  him  1  and  that  thou 
sbouldest  visit  him  every  morning,  and  try 
him  every  moment  1" 

The  eternity  of  God  should  take  off"  our 
attachment  and  dependence  from  things  be- 
low. Creatures,  however  agreeable  or  pow 
erful,  are  "  less  than  nothing  and  vanity." 
"  Cease  from  man,  whose  breath  is  in  his  nos- 
trils ;  wherein  is  he  to  be  accounted  of?  Trust 
in  the  Lord  for  ever ;  for  in  the  Lord  Jehovah 
is  everlasting  strength."  "  Hast  thou  not 
known,  hast  thou  not  heard,  that  the  everlast- 
ing God,  the  Lord,  the  Creator  of  the  ends 
of  the  earth,  fainteth  not,  neither  is  weary  1 
there  is  no  searching  of  his  understanding. 
He  giveth  power  to  the  faint ;  and  to  them 
that  have  no  might  he  increaseth  strength." 
Creatures  may  die,  but  he  liveth ;  and  blessed 
be  our  Rock,  and  let  the  God  of  our  salvation 
be  exalted.  "All  flesh  is  as  grass,  and  all  the 
glory  of  man  as  the  flower  of  grass.  The 
grass  withereth,  and  the  flower  thereof  falleth 
away:  but  the  word  of  the  Lord  endureth 
for  ever.  And  this  is  the  word  which  by  the 
Gospel  is  preached  unto  you."  The  heavens 
and  the  earth  may  pass  away ;  but  his  cove- 
nant is  everlasting,  ordered  in  all  things,  and 
sure.  As  he  is  eternal,  O  Christian,  thy  hap- 
piness, which  is  bound  up  in  him,  is  secure. 
He  is  the  strength  of  thy  heart ;  he  is  thy 
portion  for  ever.  Realize  thy  union  with  him 
in  all  thy  exigences,  feebleness,  and  dangers 
"  The  eternal  God  is  thy  refuge,  and  un 
derneath  are  the  everlasting  arms." 


NOVEMBER  7. 

"  We  that  are  in  this  tabernacle  do  groan,  being 
burdened." — 2  Cor.  v.  4. 

By  "  this  tabernacle"  the  Apostle  means 
the  body,  which  is  the  same  to  the  soul  as  a 
dwelling  to  the  inhabitant.  Only  it  is  observ- 
able that  he  does  not  call  it  a  palace,  a  man- 
sion, a  house,  but  a  tabernacle.  Paul  was 
familiar  with  the  structure  of  such  a  kind  of 
residence,  for  he  was  by  craft  a  tent-maker. 
He  knew  that  it  had  a  roof,  but  no  foundation ; 
that  it  was  a  temporary  accommodation,  a 
moveable  abode,  easily  taken  down,  easily 
injured,  easily  overturned,  easily  destroyed. 
Do  what  you  will  with  your  bodies,  they  are 
no  better  than  tabernacles,  earthly  taber- 
nacles. Nurse  them,  pamper  them,  dress 
them,  adorn  them,  idolize  them  as  you  please, 
dust  they  are,  and  unto  dust  shall  they  return. 

But  see  how  he  distinguishes  the  soul  from 
the  body,  and  places  it  above  the  body.  He 
speaks  of  the  body  as  if  it  did  not  belong  to 
our  persons,  "  We  that  are  in  this  tabernacle* 


358 


NOVEMBER  7. 


-as  if  we  could  live  and  act  without  it.  And 
ibis  is  possible.  The  soul  is  the  man.  The 
soul  is  the  inhabitant.  It  is  in  the  body,  but 
not  of  it.  It  is  immaterial,  immortal,  and 
capable  of  endless  improvement.  We  cannot 
save  the  dwelling,  but  we  may  save  the  in- 
habitant. And  should  not  this  be  our  supreme 
concern  ?  Docs  not  he  who  knows  the  value 
of  the  soul,  from  the  price  he  paid  for  the  re- 
demption of  it,  ask,  "  What  is  a  man  profited 
if  he  should  gain  the  whole  world  and  lose 
his  own  soul  ?  or  what  shall  a  man  give  in 
exchange  for  his  soul  ?"  Yet  there  are  persons 
who  live  as  if  they  deemed  the  soul  unworthy 
of  a  moment's  thought ;  yea,  and  they  often 
die  so  too.'  They  send  for  the  physician, 
they  employ  the  lawyer,  they  dispose  of  their 
substance,  they  arrange  their  funerals,  and 
tell  their  friends  where  and  how  they  choose 
to  be  buried:  but  not  a  word  escapes  them 
concerning  the  nobler  and  never-dying  part — 
and  none  of  the  cruel  and  infamous  wretches 
in  the  room  will  dare  to  break  the  delusion, 
and  ask,  What,  have  you  no  soul  ?  Is  this  dis- 
posed of?  Is  this  provided  for '.'  Where  will 
this  be  found  in  the  day  of  the  Lord  Jesus'? 

We  have  seen  their  residence,  let  us  hear 
their  complaint — "  We  that  are  in  this  taber- 
nacle do  groan,  being  burdened.''''  With 
what?  The  oppressions  are  numberless.  There 
are  the  common  evils  of  life.  We  need  not 
road  the  Scriptures  to  know  that  the  earth  is 
a  vale  of  tears ;  and  that  man  is  born  to  trou- 
ble. Who  is  secure  from  failure  in  their 
schemes'?  from  worldly  losses'?  family  be- 
reavements'? bodily  accidents  and  diseases! 
But,  common  as  they  are,  some  might  have 
supposed  that  the  friends  of  the  Almighty 
would  be  exempted  from  these  calamities. 
Yet  many  are  the  afflictions  of  the  righteous. 
They  have  frequently  more  of  these  suffer- 
ings than  others.  The  husbandman  does  not 
prune  the  bramble,  but  the  vine.  The  stones 
designed  for  the  temple  above  require  more 
cutting  and  polishing  than  those  which  are 
for  the  common  wall.  Correction  is  not  for 
strangers,  but  children — "  What  son  is  he 
whom  the  father  chasteneth  not  ?"  Neither  is 
a  Christian  required  to  be  senseless  under 
these  afflictions.  They  are  not  joyous,  but 
grievous;  and  only  yield  the  peaceable  fruits 
of  righteousness  to  those  that  are  exercised 
thereby.  He  is  no  more  to  despise  the  chas- 
tening of  the  Lord  than  to  faint  when  he  is 
rebuke!  of  him.  In  some  respects  he  feels 
these  troubles  more  than  others:  for  he  can- 
not have  recourse  to  the  diversions  and  stupe- 
factions of  the  world  und^r  them ;  he  sees  in 
them  all  the  dreadful  evil  of  sin ;  he  often 
fears  they  are  proofs  of  God's  anger  towards 
him;  and  trembles  lest  they  should  not  be 
Banctified. 

There  are  also  the  hatred  and  opposition  of 
the  world.  What  did  the  Maccabean  Jews, 
and  the  first  Christians,  and  our  own  fore- 


fathers suffer  ?  We  dc  well  to  remembei  the 
former  times,  and  compare  them  with  oui 
own.  Yet  what  cannot  be  done  legally  may 
be  done  really;  and  many  wives,  children, 
servants,  and  dependants,  are  at  this  hour  en- 
during persecution,  even  in  this  country.  The 
strongest  ties  of  affection  towards  a  man  will 
upon  conversion,  relax  and  loosen,  like  the 
cords  of  life  at  the  breaking  up  of  the  consti- 
tution ;  and  what  was  warm  friendship  before, 
degenerates  into  mere  civility,  perhaps  into 
open  malignity.  The  carnal  mind  is  enmity 
against  God ;  the  tongue  can  no  man  tame 
They  that  go  forth  to  the  Redeemer  without 
the  camp  must  bear  his  reproach.  The  peo- 
ple of  the  world  will  never  act  justly  and 
candidly  towards  real  religion.  They  always 
affect  to  pity  or  despise  it.  It  is  weakness,  or 
derangement,  or  enthusiasm,  or  mercenari 
ness,  or  hypocrisy.  "  Speaking  evil  of  you" 
— "  Cruel  mockings — " 

There  are  also  grievous  temptations.  Wha . 
do  some  suffer  from  this  quarter!  Yet  each 
Christian,  as  knowing  only  his  own  heart's 
bitterness,  is  ready  to  exclaim,  "  No  one  en- 
dures such  temptations  as  I  do — They  not 
only  attend  me  in  the  world,  but  follow  me 
to  the  throne  of  God  and  the  table  of  the 
Lord — They  often  lay  waste  my  comfort,  and 
I  fear  will  prove  my  destruction  at  last — 
"  The  enemy  hath  persecuted  my  soul ;  he 
hath  smitten  my  life  down  to  the  ground ;  he 
hath  made  me  to  dwell  in  darkness,  as  those 
that  have  been  long  dead."  Yet  is  not  the 
Christian  life  always  spoken  of  as  a  warfare? 
And  did  not  even  Paul  and  his  fellows  say, 
"  We  wrestle  not  against  flesh  and  blood,  but 
against  principalities,  against  powers,  against 
the  rulers  of  the  darkness  of  this  world,  against, 
spiritual  wickedness  in  high  places." 

But  there  is  nothing  with  which  the  Chris- 
tian is  so  much  oppressed  as  his  sins.  "  Mine 
iniquities^  are  gone  over  mine  head :  as  an 
heavy  burden  they  are  too  heavy  for  me  to 
bear" — At  first  in  the  guilt  of  them,  till  by 
believing  he  enters  into  rest — But  afterwards 
and  always,  in  the  remains  of  them.  When 
I  would  do  good,  says  he,  evil  is  present  with 
me,  and  how  to  perform  that  which  is  good  1 
find  not;  O  wretched  man  that  I  anil  whc 
shall  deliver  me  from  the  body  of  this  death? 
He  is  a  stranger  td  Divine  grace  whose  im- 
perfections are  not  his  afflictions.  The  Chris- 
tian mourns  even  over  those  infirmities  which 
are  not  even  viewed  by  others  as  sins:  such 
as  wandering  thoughts  and  cold  affections  in 
duty.  He  has  a  renewed  and  tender  con- 
science, and  like  the  apple  of  the  eye,  a  mote 
will  pain  it.  To  love .  purity  and  feel  pollu- 
tion— to  be  eager  to  advance,  and  be  hindered 
by  baffling  detentions — to  wish  to  be  a  work- 
man that  needeth  not  to  be  ashamed,  and 
never  be  able  to  put  any  thing  out  of  his 
hand  that  is  not  marred  and  spoiled  -to  love 
the  Saviour,  and  yet  grieve  his  holy  Spirit, 


NOVEMBER  8. 


359 


•  id  pierce  the  very  bosom  on  which  he  leans 
-  -Here  is  enough  to  make  him  groan,  being 
burdened.  It  is  said  of  that  beautiful  bird, 
the  bird  of  paradise,  that  when  it  is  caught 
and  caged,  it  never  ceases  to  sigh  till  it  is  set 
free.  "  Just  such  is  the  Christian" — Nothing 
will  satisfy  him  but  the  glorious  liberty  of 
the  sons  of  God. 


NOVEMBER  8. 

"  The  eternal  God  is  thy  refuge,  and  underneath 
arc  the  everlasting  arms." — Deut  xxxiii.  27. 

How  various  and  striking  are  the  repre- 
sentations which  God  has  given  of  himself 
in  his  Word !  They  all  correspond  with  the 
state  and  wants  of  his  people ;  and  are  adapt- 
ed and  designed  to  fill  them  with  everlasting 
consolation  and  good  hope  through  grace. 
Here  we  are  told  that  he  is  their  Defender 
and  their  Supporter — 

"  The  eternal  God  is  thy  refuge."  A  refuge 
reminds  us  of  exposure.  Dangers  encompass 
them  on  every  side.  Their  enemies  are  num- 
berless, and  according  to  the  Apostle,  the 
greatest  of  them  are  not  visible :  "  For  we 
wrestle  not  against  flesh  and  blood,  but  against 
principalities,  against  powers,  against  the  ru- 
lers of  the  darkness  of  this  world,  against 
spiritual  wickedness  in  high  places."  They 
cannot  stand  of  themselves;  and  creatures 
also,  however  disposed  and  powerful,  are  un- 
able to  secure  them.  But  their  defence  is  of 
God,  who  saveth  the  upright  in  heart  He  is 
not  only  their  protector,  but  their  protection. 
It  is  only  in  his  covenant  engagements,  and 
perfections,  and  presence,  and  providence, 
that  they  can  realize  their  safety.  But  en- 
couraging themselves  in  the  Lord  their  God, 
they  may  be  emboldened  into  confidence,  and 
even  triumph,  and  say  with  the  Apostle, 
"  Nay,  in  all  these  things  we  are  more  than 
conquerors,  through  him  that  loved  us.  For 
I  am  persuaded,  that  neither  death,  nor  life, 
nor  angels,  nor  principalities,  nor  powers,  nor 
things  present,  nor  things  to  come,  nor  height, 
nor  depth,  nor  any  other  creature,  shall  be 
able  to  separate  us  from  the  love  of  God, 
which  is  in  Christ  Jesus  our  Lord."  And 
this  is  the  interest  that  awakens  their  chief 
anxiety.  While  they  are  here,  their  outward 
concerns  have  their  claims ;  but  "  one  thing 
is  needful."  Temporal  comforts,  as  far  as 
they  are  good  for  us,  are  secured :  but  these 
may  be  injured  and  destroyed;  not  because 
God  is  not  able  to  preserve  them,  but  because 
he  is  wise,  and  knows  that  these  are  cases 
in  which  the  loss  of  them  will  be  more  prof- 
-  itable  than  the  possession.  But  spiritual 
blessings  are  the  "  sure  mercies  of  David." 
Whatever  becomes  of  the  trader,  the  Chris- 
tian is  secure.  The  outward  man  may  per- 
ish, but  the  inward  man  shall  be  renewed 
dav  by  day.     "  I  give  unto  them,"  says  the 


Saviour,  "eternal  life;  and  they  shall  never 
perish." 

— "And  underneath  are  the  everlasting 
arms.'1''  Are  his  people  then  children?  The 
mother  upholds  the  helpless  babe.  Sometimes 
the  knee  bears  the  pleasing  load ;  but  when 
she  would  press  it  to  her  bosom,  or  convey  it 
sleeping  to  the  bed  of  repose,  her  arms  softly 
sustain  it.  "And  as  one  whom  his  mother 
comforteth,"  saith  God,  "so  will  I  comfort 
you,  and  ye  shall  be  comforted."  Are  they 
invalids  1  How  soon  is  the  strength  of  the 
patient  reduced,  and  another  is  required  to 
raise  and  remove  him  from  posture  to  posture, 
and  from  place  to  place.  And  thus  "  he  giveth 
power  to  the  faint,  and  to  them  that  have  no 
might  he  increaseth  strength."  Are  they 
heavy-laden]  Sin  is  a  burden  too  heavy  for 
them  to  bear.  The  guilt  of  it  often  bows 
down  their  spirits ;  and  the  remains  of  it  con- 
strain them  to  complain,  "  O  wretched  man 
that  I  am !  who  shall  deliver  me  from  the  body 
of  this  death  V  They  frequently  feel  a  load 
of  cares,  and  wants,  and  crosses,  and  griefs. 
"  Lord,"  say  they,  "  I  am  oppressed,  undertake 
for  me."  And  the  promise  says,  "Cast  thy 
burden  upon  the  Lord,  and  he  shall  sustain 
thee."  And  thus  it  has  always  been.  They 
have  frequently  looked  forward  with  dread 
and  despondence;  but  when  the  afflictions 
arrived,  they  found  grace  to  help  in  time  of 
need ;  and  as  their  days  so  was  their  strength. 
Yea,  they  were  not  only  supported,  but  in  the 
multitude  of  their  thoughts  within  them,  his 
comforts  delighted  their  souls. 

There  is  one  individual  to  whom  this  will 
peculiarly  apply.  It  is  you,  O  aged  believer. 
The  evil  days  are  now  come,  in  which  you 
have  little  pleasure  from  outward  things. 
Many  of  your  connexions  have  fallen  off,  one 
after  another,  like  leaves  in  autumn.  Lover 
and  friend  have  been  removed  from  you  and 
your  acquaintance  into  darkness.  Your  mem- 
ory is  unfaithful.  Your  senses  begin  to  fail. 
The  eye  and  the  ear  are  becoming  dim  of 
seeing  and  dull  of  hearing.  The  limbs  de- 
cline :  the  hands  and  the  knees  tremble.  P'ear 
is  in  the  way.  The  grasshopper  is  a  burden, 
and  desire  fails.  But  while  you  cry,  "  Cast 
me  not  off  in  the  time  of  old  age,  forsake  me 
not  when  my  strength  faileth,"  he  who  has 
borne  you  from  the  belly,  and  carried  you 
from  the  womb,  says,  "  And  even  to  your  old 
age  I  am  he ;  and  even  to  hoar  hairs  will  I 
carry  you :  I  have  made,  and  I  will  bear ; 
even  I  will  carry,  and  will  deliver  you." 


NOVEMBER  9 

"  And  when  he  hath  found  it,  he  layeth  it  on  his 
shoulders,  rejoicing." — Luke  xv.  5. 

Jesus  is  the  speaker,  and  lie  refers  to  him- 
self. The  allusion  is  metaphorical,  and  re- 
gards him  under  one  of  the  most  endearing 
characters  he  sustains — The  Shepherd. 


mi 


NOVEMBER  9. 


The  address  was  occasioned  by  the  nature 
of  his  audience,  and  the  insinuation  of  his 
enemies.  "  Then  drew  near  unto  him  all  the 
publicans  and  sinners  for  to  hear  him" — 
Drunkards,  adulterers,  swearers,  liars,  Sab- 
bath-breakers. The  proverb  says,  Like  begets 
like;  and  theie  is  much  truth  in  the  old 
adage.  Show  me  a  man's  company,  and  I 
will  show  you  his  character.  Accordingly, 
"  the  Pharisees  and  the  Scribes,"  pious  souls ! 
as  if  alarmed  for  the  interests  of  morality, 
and  pretending  that  the  freedom  of  his  con- 
duct was  incompatible  with  the  sanctity  that 
should  distinguish  a  Teacher  sent  from  God, 
"murmured,  saying,  This  man  receiveth  sin- 
ners, and  eateth  with  them."  The  apparent 
difficulty  was  to  be  solved  by  an  easy  distinc- 
tion which  they  were  not  prepared  or  disposed 
to  make.  Our  Lord  was  among  these  sinners 
not  because  he  loved  their  sins,  but  would 
save  their  souls;  or,  as  he  explained  himself 
on  a  similar  reproach,  he  was  among  them  as 
a  physician  walks  the  wards  of  an  hospital, 
not  because  he  is  charmed  with  disease,  but 
in  order  to  prescribe  for  his  patients :  "  They 
that  be  whole  need  not  a  physician,  but  they 
that  are  sick."  Here  he  has  another  equally 
striking  justification.  He  spake  this  parable 
unto  them,  saying,  "  What  man  of  you,  hav- 
ing an  hundred  sbeep,  if  he  lose  one  of  them, 
doth  not  leave  the  ninety-and-nine  in  the  wil- 
derness, and  go  after  that  which  is  lost,  until 
he  find  it  ?  And  when  he  hath  found  it" — he 
belabours  it  with  his  rod  till  it  pants  again  1 
No  such  thing — "he  layeth  it  on  his  shoul- 
ders"— complaining  of  the  dangers  he  has  in- 
curred, the  many  weary  steps  he  has  taken, 
the  sufferings  he  has  endured  in  the  research  1 
No — but  "rejoicing."  Blessed  Jesus,  how 
well  couldst  thou  say,  "  I  am  the  good  Shep- 
nerd !" 

He  not  only  seeks  and  saves — but  what- 
ever it  may  cost  him,  he  does  it  with  joy.  In 
the  anticipation  of  it,  he  "  rejoiced  in  the  hab- 
itable parts  of  the  earth,  and  his  delights  were 
with  the  sons  of  men."  When  he  was  actu- 
ally become  incarnate,  he  said,  "  Lo !  I  come 
to  do  thy  will,  O  God.  I  delight  to  do  thy 
will ;  yea,  thy  law  is  within  my  heart."  With 
regard  to  his  obtaining  eternal  redemption 
for  us  by  his  blood,  he  said,  "  I  have  a  baptism 
to  be  baptized  with,  and  how  am  I  straitened 
cill  it  be  accomplished !"  See  him  at  the  well 
»f  Sychar.  The  disciples  had  left  him  hun- 
gry, and  had  gone  away  into  the  city  to  buy 
meat.  But  when  they  returned  and  spread 
the  entertainment  before  him,  and  said,  "  Mas- 
ter, eat ;"  he  said,  "  I  have  meat  to  eat  that 
ye  know  not  of."  He  refers  to  the  pleasure 
he  had  just  experienced  in  the  conversion  of 
the  woman  of  Samaria,  and  in  the  approach- 
ing salvation  of  her  neighbours  by  her  means 
— This  was  his  repast :  "  My  meat  is  to  do 
the  will  of  him  that  sent  me,  and  to  finish 


his  work." — "  He  layeth  it  on  his  shoulders, 

REJOICING." 

It  is  the  joy  of  success.  Nothing  is>  more 
mortifying  than  to  labour  in  vain,  especially 
when  we  take  great  pains,  and  make  great 
sacrifices.  But  how  pleasing  and  delightfu. 
is  it  to  see  the  fruit  of  our  exertions  !  How 
delighted  is  the  soldier  after  his  marchings, 
privations,  hardships,  conflicts,  and  wounds, 
to  retire  in  peace,  and  share  the  spoils  of  vic- 
tory and  the  applause  of  his  king  and  his 
country  !  "  A  woman  when  she  is  in  travail 
hath  sorrow,  because  her  hour  is  come  :  but 
as  soon  as  she  is  delivered  of  the  child,  she 
remembereth  no  more  the  anguish,  for  joy 
that  a  man  is  born  into  the  world."  And  this 
is  the  very  image  the  prophet  applies  to  the 
Messiah :  "  He  shall  see  his  seed."  "  He 
shall  see  of  the  travail  of  his  soul,  and  shall  be 
satisfied."  Paul  and  his  companions  call  the 
Thessalonians  their  "glory  and  joy."  Yet 
they  were  only  ministers  by  whom  they  be- 
lieved. If  converts  are  the  glory  and  joy  of 
those  who  are  only  the  instruments  of  their 
conversion,  how  much  more  are  they  the 
glory  and  joy  of  him  who  is  the  author  of  it! 

It  is  the  joy  of  benevolence.  No  pleasure 
is  so  unselfish ;  so  pure ;  so  blissful  in  pros- 
pect, and  in  review,  as  the  pleasure  of  doing 
good.  But  this  pleasure  will  always  be  in 
proportion  to  the  degree  of  benevolent  dispo- 
sition in  the  benefactor.  Who  then  can  im- 
agine the  measure  of  delight  in  the  commu- 
nication of  his  favours  He  must  enjoy, 
"  whose  heart  is  made  of  tenderness,"  who, 
when  he  was  rich  for  our  sakes  became  poor, 
and  died  that  we  might  live'?  O  that  we 
were  as  willing  to  be  blessed  as  he  is  to  de- 
liver and  to  indulge  us !  Then  the  giver  and 
the  receiver  would  rejoice  together. 

The  joy  is  encouraging.  The  awakened 
and  convinced  sinner  feels  his  need  of  strong 
consolation.  But  why  should  he  despond  ] 
Why  should  he  ask,  Will  he  receive  me  if  I 
apply  to  him  ?  Does  not  the  Saviour  com- 
mand him  to  look  1  Does  he  not  invite  him 
to  come  1  Does  he  not  complain  that  he  will 
not  come  1  And  does  not  his  application  af- 
ford him  pleasure?  In  pleading  with  you 
therefore,  O  sinner,  we  have  to  urge  his  in- 
terest as  well  as  your  own.  You  have  long 
enough  dishonoured  him,  and  grieved  his  holy 
Spirit.  Surely  now  you  ougnt  to  delight  him , 
and  there  is  one  thing  by  which  you  may  be 
sure  to  do  it.  Retire  with  weeping  and  sup- 
plication to  his  footstool ;  and  cry,  Lord,  save, 
I  perish  ;  and  thy  sorrows  and  sighs  will  yield 
him  as  much  satisfaction  as  the  songs  of  an- 
gels— "  The  prayer  of  the  upright  is  his  de- 

The  joy  is  exemplary.  As  Christians  we 
must  not  only  depend  upon  him,  but  resembffe 
him :  not  only  glory  in  his  cross,  but  tread  in 
his  steps.    We  are  commanded  to  wa?k  ir 


NOVEMBER  10, 11. 


361 


.ove  as  Christ  also  hath  loved  us:  and  are 
assured  that  if  any  man  have  not  the  Spirit 
of  Christ,  he  is  none  of  his.  Let  therefore 
his  grief  be  our  grief:  let  his  joy  be  our  joy : 
and  let  his  joy  be  fulfilled  in  us.  Let  us 
spare  no  exertions,  let  us  grudge  no  sacrifices 
in  our  concern  to  save  sinners.  Let  the  work 
be  its  own  reward.  Let  the  very  doing  of  it 
be  our  pleasure.  It  is  what  he  himself  en- 
joins and  expects.  "And  when  he  cometh 
home,  he  calleth  together  his  friends  and 
neighbours,  saying  unto  them,  Rejoice  with 
me ;  for  I  have  found  my  sheep  which  was 
lost."  The  persons  intended  are  angels  and 
saints.  The  former  readily  comply :  "  There 
is  joy  in  the  presence  of  the  angels  of  God 
over  one  sinner  that  repenteth."  And  can 
the  latter  refuse  1  They  who  have  themselves 
been  recovered  and  restored  ?  They  who  have 
known  the  misery  of  sin,  and  the  joy  of  his 
salvation!  Can  they  see  the  grace  of  God 
and  not  be  glad  1 


NOVEMBER  10. 

"Unto  you  therefore  which  believe  he  is  precious." 
1  Peter  ii.  7. 

Yet  there  are  many  to  whom  he  is  not 
precious  who  yet  believe,  and  would  be  of- 
fended if  they  were  called  infidels.  Peter 
cannot  therefore  refer  to  every  kind  of  be- 
lief. There  is  a  faith  which  is  without  works, 
and  dead,  being  alone.  But  the  "  faith  of  God" 
is  operative.  It  "  worketh  by  love ;"  and  es- 
pecially love  to  the  Saviour. 

When  we  consider  how  much  depends 
upon  faith  ;  that  it  is  the  principle  of  all  gen- 
uine religion ;  that  it  is  the  medium  of  our 
justification ;  that  we  are  saved  through  faith ; 
and  that  by  faith  we  live  and  walk ;  it  must 
be  of  great  importance  to  know  whether  we 
are  the  subjects  of  it :  and  accordingly  we  are 
commanded  to  "  examine  ourselves  whether 
we  be  in  the  faith."  And  here  we  are  fur- 
nished with  one  of  the  most  pleasing  and 
convincing  evidences  of  the  fact  It  is  the 
endearment  of  the  Lord  Jesus.  Is  he  in  our 
view  fairer  than  the  children  of  men  ?  Is  he 
altogether  lovely?  all  our  salvation  and  all 
our  desire  ?  our  glory  and  our  joy  7  He  is  so 
to  them  that  believe — To  them  "  that  believe 
he  is  precious." 

But  if  this  preciousness  be  the  evidence  of 
faith,  it  is  no  less  the  consequence  of  it  The 
saints  in  light  do  not  require  faith  to  endear 
him.  They  no  longer  walk  by  faith,  but  by 
sight.  Ah  !  ye  spirits  of  just  men  made  per- 
fect, in  whose  number  we  now  reckon  many 
of  our  own  connexions,  you  see  him  as  he  is, 
vid  are  satisfied  by  beholding  his  face  in 
righteousness  !  But  if  he  is  made  precious  to 
us  in  this  world,  it  must  be  by  faith.  For, 
first,  it  is  by  faith  that  we  gain  our  informa- 
tion concerning  him.  We  cannot  love  him 
without  knowing  him :  but  it  is  frith  alone 


that  reveals  him  to  the  mind,  and  ttils  us 
where  he  is,  and  what  he  is,  and  what  he  pos- 
sesses, and  what  he  has  done,  and  suffered, 
and  promised.  And,  secondly,  it  is  only  by 
faith  we  can,  when  he  is  known,  make  i'se 
of  him  for  all  the  purposes  he  is  ordained  to 
accomplish.  He  is  the  refuge,  and  he  is  the 
food  of  the  soul :  but  a  refuge  cannot  secure 
us  unless  it  be  entered;  and  food  cannot 
nourish  us,  unless  it  be  eaten  ;  but  this  appli 
cation  to  him,  and  of  him,  is  the  work  of 
faith.  It  is  not  a  mere  notion,  but  an  actual 
experience,  that  attaches  the  Christian  to 
Christ.  He  has  "  received  him,"  and  received 
him  "  full  of  grace  and  truth."  He  has  found 
him  infinitely  suited  to  all  his  wants,  and  ad- 
equate to  his  relief.  Yea,  he  has  healed  his 
broken  heart,  he  has  calmed  his  troubled  con- 
science, he  has  made  him  free  indeed,  he  has 
given  him  boldness  and  access  with  confidence 
into  the  holiest  of  all.  And  he  does  not  need 
to  be  told  that  all  this  is  the  effect  of  beiiev- 
ing  on  the  name  of  the  only  begotten  Son  of 
God.  Thirdly,  without  faith  we  have  no 
complacency  in  him.  We  cannot  esteem  and 
rejoice  in  any  thing  unless  we  feel  some  con- 
geniality with  it.  "  They  that  are  after  the 
flesh  do  mind,"  that  is,  love,  savour,  and 
relish,  "  the  things  of  the  flesh ;  but  they 
that  are  after  the  Spirit,  the  things  of  the 
Spirit"  And  to  "be  spiritually  minded  is 
life  and  peace."  Christ  is  a  holy,  spiritual, 
heavenly  Saviour.  He  was  named  Jesus  be- 
cause he  was  to  save  his  people  frcm  their 
sins :  and  he  gave  himself  for  them,  that  he 
might  redeem  them  from  all  iniquity,  and 
purify  unto  himself  a  peculiar  people,  zealous 
of  good  works.  A  natural  man  therefore  can 
have  no  delight  in  him  or  communion  with 
him ;  "  for  what  communion  hath  light  with 
darkness,  or  what  fellowship  hath  righteous- 
ness with  unrighteousness?"  But  to  a  be- 
liever he  is  precious  because  he  has  this  prin- 
ciple of  conformity.  He  has  the  Spirit  of 
Christ;  and  he  received  this  Spirit  not  by  the 
works  of  the  law,  but  by  the  hearing  of  faith. 
His  heart  is  purified  -f  and  the  heart  is  purified 
by  faith.  He  is  sanctified,  and  we  are  saucH 
fied  by  faith  that  is  in  him. 

It  follows  from  the  admission  of  this  truth 
that  the  reason  why  he  is  not  more  precious, 
is  because  of  our  remaining  unbelief  Where- 
fore let  us  u  pray  always  that  our  God  would 
count  us  worthy  of  this  calling,  and  fulfil  all 
the  good  pleasure  of  his  goodness  and  the 
work  of  faith  with  power:  that  the  name  of 
our  Lord  Jesus  Christ  may  be  glorified  in  us 
and  we  in  him." 


NOVEMBER  11. 
"  He  is  precious." — 1  Peter  ii.  7 

We  have  seen  to  whom  he  is  precious. 
"  To  them  that  believe."    Let  us  now  ask 


36i> 


NOVEMBER  11. 


what  proofs  do  they  give  of  this  preciousness] 
And  in  what  seasons  do  they  peculiarly  real- 
ize the  force  of  it"! 

In  evidence  of  this  preciousness,  see  how 
he  fills  their  minds.  To  the  miser  his  money  is 
precious,  and  therefore  his  mind  dwells  upon  it: 
the  child  is  precious  to  the  mother,  and  there- 
fore she  can  not  forget  it — Sothebelieverthinks 
of  Jesus,  and  his  thoughts  of  him  are  frequent 
and  pleasant  "  My  meditation  of  him  shall 
be  sweet.  How  precious  are  thy  thoughts 
unto  me,  O  God,  how  great  is  the  sum  of 
them — when  I  awake  I  am  still  with  thee !" 
See  how  he  employs  his  tongue.  Out  of  the 
abundance  of  the  heart  the  mouth  speaketh. 
The  impressions  made  upon  our  feelings  by 
an  object  pre-eminently  dear  and  interesting, 
can  hardly  be  restrained.  When  the  Phari- 
sees desired  our  Lord  to  silence  the  multitude 
who  were  acclaiming  him  in  the  temple;  he 
answered,  "  If  these  should  hold  their  peace 
the  stones  would  cry  out."  And  when  Peter 
and  John  were  ordered  by  the  council  to  speak 
no  more  in  the  name  of  Jesus ;  they  replied, 
"  We  cannot  but  speak  the  things  which  we 
have  seen  and  heard."  David  therefore  says, 
"  My  mouth  shall  show  forth  thy  righteous- 
ness and  thy  salvation  all  the  day ;  for  I  know 
not  the  numbers  thereof"  And  he  could 
equally  reckon  upon  the  disposition  of  others: 
'  Thy  saints  shall  bless  thee.  They  shall 
speak  of  the  glory  of  thy  kingdom,  and  talk 
of  thy  power ;  to  make  known  to  the  sons  of 
men  his  mighty  acts,  and  the  glorious  majesty 
of  his  kingdom."  See  also  what  sacrifices 
they  are  willing  to  make  for  him.  For  him, 
eays  Paul,  I  have  suffered  the  loss  of  all  things. 
The  noble  army  of  martyrs  followed  him  to 
prison  and  to  death.  There  is  the  same  spirit 
in  believers  now,  and  they  evince  it  as  far  as 
opportunity  allows.  They  go  forth  to  him 
without  the  camp,  bearing  his  reproach.  For 
his  sake  they  endure  the  sneers  of  neighbours, 
the  frowns  of  friends,  the  menaces  of  superi- 
ors. For  his  sake  they  give  up  the  world ; 
and  all  their  sins,  though  dear  as  a  right  eye, 
or  profitable  as  a  right  hand ;  yea,  and  forsake 
all  that  they  have,  as  far  as  it  comes  in  com- 
petition with  him.  Their  regard  appears  too 
in  their  valuing  every  thing  in  relation  to 
him.  They  are  never  so  pleased  with  the 
works  of  nature  as  when  they  are  emblems 
of  his  beauty  and  fflory.  They  are  never  so 
delighted  with  ordinances  as  when  they  are 
mediums  of  communion  with  him.  The  Bible 
is  most  precious,  as  it  is  the  word  of  Christ, 
and  testifies  of  him.  Heaven  is  most  attrac- 
tive as  a  place  in  which  they  shall  be  with 
him  to  behold  his  glory.  No  cause  interests 
them  like  his.  Their  very  souls  are  identified 
with  it.  They  are  sorrowful  for  the  solemn 
assembly,  and  the  reproach  of  it  is  their  bur- 
den :  while  no  news  equals  the  success  of  his 
affairs,  and  the  increase  of  his  empire.  In  a 
word,  he  is  so  dear  and  essential  to  them,  tJiat 


nothing  can  be  a  substitute  for  him  on,  earth 
or  in  heaven ;  while  he  can  be  a  substitute 
for  any  thing — for  every  thing:  "Although 
the  fig-tree  shall  not  blossom,  neither  shall 
fruit  be  in  the  vine ;  the  labour  of  the  olive 
shall  fail,  and  the  fields  shall  yield  no  meat; 
the  flock  shall  be  cut  off"  from  the  fold,  and 
there  shall  be  no  herd  in  the  stalls :  yet  I  will 
rejoice  in  the  Lord,  I  will  joy  in  the  God  of 
my  salvation." 

Thus  he  is  always  undeniably  precious  to 
them  that  believe :  yet  there  are  seasons  in 
which  they  peculiarly  feel  the  force  of  it. 
Such  is  the  day  of  effectual  calling.  If  ever 
food  is  relished,  it  is  when  we  are  hungry. 
If  ever  wre  prize  the  physician,  it  is  when  we 
are  sick,  and  long  for  health  and  cure.  Our 
Lord  promised  to  send  the  Holy  Spirit,  to 
convince  us  of  sin,  and  to  glorify  himself:  and 
the  former  is  necessary  to  the  latter.  When 
we  see  our  true  character  and  condition  as 
sinners,  then  the  proud  looks  are  humbled, 
and  the  lofty  looks  are  laid  low,  and  the  Lord 
alone  is  exalted. 

Such  is  the  Sabbath.  It  is  named  in  honour 
of  him  "  the  Lord's  day."  It  is  to  bring  him 
to  our  remembrance  as  rising  from  the  dead, 
and  entering  into  his  rest  after  finishing  the 
work  that  was  given  him  to  do.  His  people 
hold  some  communion  with  him  through  the 
week :  but  week  days  are  always  in  a  degree 
worldly  days.  They  have  some  glimpses  of 
him,  and  some  words  from  him,  in  pressing 
through  their  ordinary  concerns.  But  they 
want  larger  and  more  intimate  intercourse 
with  their  best  friend.  And  when  the  Sab- 
bath comes  they  take  him  to  their  retirement, 
and  he  manifests  himself  to  them.  And  they 
go  to  his  own  house,  where  they  see  his  pow- 
er and  glory  in  the  sanctuary,  and  praise  him 
with  joyful  lips. 

Such  is  the  period  of  holy  fellowship  at  hia 
table.  In  reference  to  this,  where  is  the  be- 
liever who  has  not  been  able  to  say,  I  sat  un- 
der his  shadow  with  delight,  and  his  fruit  was 
sweet  to  my  taste?  In  no  other  duty  have 
we  such  views  of  him  as  here.  We  see  him 
in  the  very  act  of  dying  for  us.  He  is  evi- 
dently set  forth  crucified  among  us.  As  a 
risen  Saviour  he  comes  and  shows  us  his 
hands  and  his  feet,  and  assures  us  that  be- 
cause he  lives  we  shall  live  also. 

Such  is  the  day  of  trouble.  A  friend  is 
born  for  adversity,  and  endeared  by  the  time 
of' need  ;  but  many  who  wear  the  name  are 
then  found  to  withdraw  themselves.  But  he 
comes  near — and  must  come  near  if  his  word 
can  be  trusted — "  I  will  be  with  thee  in  trou- 
ble." He  is  touched  with  the  feeling  of  our  in- 
firmities, and  in  all  our  affliction  he  is  afflicted. 
Human  friendship,  when  sincere  and  lively, 
is  limited.  But  nothing  is  too  hard  for  the 
Lord.  He  can  comfort  us  in  all  our  tribula- 
tion ;  and  turn  the  shadow  of  death  into  the 
mornimr. 


NOVEMBER  12. 


m 


Such  is  a  dying  day.  The  day  of  trouble 
may  come,  the  day  of  death  will  come  ;  and 
:f  it  does  not  bring  Christ  with  it ! — But  if 
ne  is  with  us  when  heart  and  flesh  fail ;  if  we 
can  by  faith  view  Jesus  as  having  put  away 
our  sin  by  the  sacrifice  of  himself,  as  going  to 
prepare  a  place  for  us,  and  as  coming  again 
to  receive  us  to  himself,  that  where  he  is 
there  we  may  be  also;  this  will  turn  the 
chamber  of  sickness  into  the  house  of  God 
and  the  gate  of  heaven — we  shall  be  joyful 
in  glory,  and  shout  a.oud  upon  our  beds — 

•'  Jesus,  the  vision  of  thy  face 
Hath  overpowering  charms ; 
Scarce  shall  I  feel  death's  cold  emhrace. 
If  Christ  he  in  my  arms. 

'Then,  while  ye  hear  my  heartstrings  bieak, 
How  sweet  my  moments  roll ! 
A  mortal  paleness  on  my  cheek, 
But  glory  in  my  soul." 


NOVEMBER  12. 

Behold,  I  go  forward,  but  he  is  not  there ;  and 
backward,  but  I  cannot  perceive  him :  on  the 
left  hand,  where  he  doth  work,  but  I  cannot  be- 
hold him :  he  hideth  himself  on  the  right  hand, 
that  I  cannot  see  him." — Job  xxiii.  8,  9. 

Some  have  considered  this  allusively,  and 
exemplified  it  thus — I  go  "  forward ;"  forward 
to  the  promises.  These  abound  in  the  Scrip- 
tures, arc  adapted  to  all  our  wants,  and  pro- 
vide for  a  great  while  to  come;  and  there 
was  a  time  when  I  could  claim  them  as  my 
own,  and  plead  them  in  prayer,  and  make 
them  my  songs  in  the  house  of  my  pilgrim- 
age :  now  they  seem  only  the  property  of 
others,  and  if  they  are  not  wells  without 
water,  they  seem  as  springs  shut  up,  and  foun- 
tains sealed  to  me — I  go  "  forward,  but  he  is 
not  there." — I  go  "backward;"  backward  to 
experience.  I  once  thought  that  I  had  been 
convinced  of  sin,  that  I  had  trembled  at  his 
word,  that  I  had  rejoiced  in  his  salvation,  that 
my  fellowship  had  been  with  the  Father  and 
his  Son  Jesus  Christ:  now  my  former  views 
and  feelings,  my  distresses  and  my  comforts, 
and  which  I  had  supposed  to  be  spiritual  and 
divine,  appear  suspicious,  and  I  fear  I  have  no 
part  or  lot  in  the  matter ;  and  that  my  heart 
has  never  been  right  in  the  sight  of  God — I 
go  "  backward,  but  I  cannot  perceive  him."  I 
turn  to  "  the  left  hand,  where  he  doth  work, 
and  survey  the  operations  of  nature."  These 
are  his  inferior  doings,  but  they  are  the  pro- 
duce of  his  wisdom,  power,  and  goodness; 
and  all  his  works  praise  him.  .And  there  was 
a  time  when  in  the  field,  the  meadow,  the 
garden,  I  walked  with  God.  I  saw  his  sun 
rising  upon  the  evil  and  the  good,  and  his  rain 
coming  down,  and  his  paths  dropping  fatness. 
Every  thing  seemed  full  of  God.  Yea,  I  saw 
my  Redeemer  in  the  rose  and  in  the  lily,  and 
said,  As  the  apple  tree  among  the  trees  of  the 
wood,  so  is  my  Beloved  among  the  sons :  now 


creation  seems  a  kind  of  blank — u  L  eanrot 
behold  him." — I  turn  "  to  the  right  hand," 
among  his  nobler  works  of  grace.  I  think  of 
the  glories  of  redemption,  the  operations  of 
his  Holy  Spirit;  I  mingle  with  his  people  in 
the  sanctuary,  I  repair  to  the  table  of  my 
dying  Lord — "  But  he  hideth  himself  on  the 
right  hand,  that  I  cannot  see  him." 

Now  all  this  is  true  in  itself,  and  many  a 
reader  perhaps  may  be  able  to  make  it  his 
own.  But  evangelical  spiritualizers  have  not 
a  little  injured  the  Scripture,  by  giving  it 
meanings  which  are  not  its  own.  What  is 
true  in  doctrine  is  not  always  true  in  the  text, 
from  which,  by  force  or  artifice,  it  is  derived. 
A  preacher  is  bound,  however  he  may  use  it 
as  an  allusion  or  illustration,  to  inculcate  the 
true  and  real  import  of  every  passage.  There- 
fore we  observe  that  Job  here,  by  a  fullness  of 
phraseology,  would  express  his  ignorance  and 
perplexity  with  regard  to  God's  present  dispo- 
sitions and  dispensations  towards  him :  "  Be- 
hold, I  go  forward,  but  he  is  not  there ;  and 
backward,  but  I  cannot  perceive  him :  on  the 
left  hand,  where  he  doth  work,  but  I  cannot 
behold  him :  he  hideth  himself  on  the  right 
hand,  that  I  cannot  see  him." 

God  may  withdraw  from  his  people;  not 
indeed  entirely.  This  would  be  inconsistent 
with  his  engagements ;  and  were  he  thus  to 
depart  from  them,  they  would  relapse  into  a 
state  of  nature,  and  sin  have  again  dominion : 
but  he  may  so  withdraw  himself  as  to  elude 
their  views  and  apprehensions.  He  may  con- 
ceal from  them  the  manifestations  of  his  spe- 
cial favour ;  they  may  not  see  his  smiles  as 
before;  he  may  seem  to  be  an  enemy,  while 
yet  he  is  their  best  friend ;  like  Joseph,  who 
made  himself  strange,  and  behaved  himself 
roughly  to  his  brethren,  to  humble  them,  and 
bring  their  sin  to  remembrance,  while  his 
bowels  yearned  within  him,  and  he  sought 
where  to  weep.  And  this  applies  much  to  his 
providential  dealings  with  them :  these  are 
frequently  so  trying  and  mysterious,  that  they 
are  unable  to  find  out  his  meaning-  and  design. 
He  even  derives  a  character  from  hence; 
"Verily  thou  art  a  God  that  hidest  thyself,  O 
God  of  Israel,  the  Saviour."  And  when  we 
consider  the  vastness  of  his  understanding, 
and  the  littleness  of  our  own,  is  it  wonderful 
that  in  many  of  his  proceedings  he  should  be 
far  above  out  of  our  sight]  and  that  requiring 
us  to  trust  him  instead  of  tracing  him,  he 
should  often  say,  "  What  I  do  thou  knowest 
not  now,  but  thou  shalt  know  hereafter1" 
We  now  see  only  the  beginnings,  not  the  end  : 
we  only  see  parts,  not  the  whole ;  and  of  these 
parts  we  see  not  the  relations  and  the  bear- 
ings ;  and  the  little  we  do  see  we  see  through 
crevices  and  in  fogs. 

We  may  however  remark,  that  much  of 
the  difficulty  of  Providence  results  from  our 
selfish  and  worldly  feelings.  We  do  not  think 
Providence  mysterious  when  we  have  all 


Wi 


NOVEMBER  l£. 


things  :nd  abound.  We  never  heard  Chris- 
tians expressing  surprise  or  perplexity  when 
they  had  ease,  and  health,  and  business,  and 
agreeable  connexions — all  is  plain  enough 
then  :  but  as  soon  as  the  scene  changes,  and 
trials  befall  them,  "  his  way  is  in  the  sea,  and 
his  path  in  the  deep  waters,  and  his  footsteps 
ire  not  known  !"  Yea,  they  do  not  think  the 
•ionduct  of  God  so  incomprehensible,  when 
losses  and  afflictions  befall  others.  They  can 
go  to  them,  and  say,  All  the  ways  of  the  Lord 
are  mercy  and  truth  ;  he  hath  done  all  things 
well ;  as  many  as  he  loves  he  rebukes  and 
chastens — But  when  these  good  talkers  about 
afflictions  become  the  subjects  of  them,  how 
frequently  do  they  draw  upon  themselves  the 
remark,  "  Thou  hast  instructed  many,  and 
:hou  hast  strengthened  the  weak  hands.  Thy 
words  have  upholden  him  that  was  falling, 
and  thou  hast  strengthened  the  feeble  knees. 
But  now  it  is  come  upon  thee,  and  thou  faint- 
est ;  it  toucheth  thee,  and  thou  art  troubled  !" 

Many  things  too  would  no  longer  remain 
incomprehensible  or  unaccountable,  if  persons 
were  willing  to  censure  themselves ;  for  the 
things  which  confound  them  are  only  the 
natural  consequences  of  their  own  miscon- 
duct. "The  foolishness  of  man  perverteth 
his  way,  and  his  heart  fretteth  against  the 
Lord."  If  persons  eat  freely,  and  lie  late  in 
bed,  and  take  no  exercise,  ask  a  physician 
what  right  they  have  to  complain  of  low 
spirits  and  ill  health.  If  God,  who  knoweth 
our  frame,  has  forbidden  the  widow  to  marry 
unless  in  the  Lord,  and  disregarding  his  judg- 
ment she  yokes  herself  to  an  unbeliever,  and 
is  deprived  of  her  religious  freedom :  if  he 
has  assured  us  that  to  walk  surely  is  to  walk 
uprightly,  and  by  fleshly  wisdom  we  have  our 
conversation  in  the  world :  if  he  commands 
us  to  cease  from  man,  and  we  will  make  flesh 
our  arm ; — Why  should  we  wonder  at  the  re- 
sults which  he  foresaw  and  foretold  ?  Having 
sown  tares,  why  should  we  think  it  strange 
that  we  do  not  reap  wheat  1  Or  marvel  that 
we  cannot  gather  grapes  from  thorns,  or  figs 
from  thistles  1  All  would  be  as  plain  as  the 
day,  were  we  to  say,  "  I  have  erred." 

We  frequently  expect  too  much  from  Prov- 
idence. We  wish  it  to  act  preternaturally, 
instead  of  conforming  to  its  established  laws 
and  rules.  We  seem  to  rely  upon  it  not  only 
to  assist  us  in  our  difficulties,  but  to  counte- 
nance us  in  our  mistakes ;  to  free  us  from  re- 
sponsibility when  we  act  freely ;  and  to  afford 
us  impunity  in  imprudence.  But  if  he  places 
us  in  the  way,  and  clearly  directs  our  goings, 
and  tells  us  to  look  straight  on,  and  to  ponder 
our  steps;  and  we  close  our  eyes  in  raptures, 
or  fix  them  among  the  stars  in  speculation ; 
is  God's  providence  to  be  accused  because  an 
angel  does  not  come  to  keep  us  from  striking 
against  a  stumbling-block,  or  falling  into  the 
ditch  1  And  are  we  to  lie  bruised  or  bemired, 
'  complainirg  that  clouds  and  darkness   are 


round  about  him — instead  of  crying,  "J  have 
sinned ;  what  shall  be  done  unto  thee,  O  tnou 
Preserver  of  men  ?" 

But  see  the  temper  of  Job  while  in  this 
trying  condition.  He  is  restless ;  he  is  after 
God  in  every  direction — No  quarter  is  unex- 
plored :  "  Behold,  I  go  forward,  but  he  is  not 
there ;  and  backward,  but  I  cannot  perceive 
him :  on  the  left  hand,  where  he  doth  work, 
but  I  cannot  behold  him  :  he  hideth  himself 
on  the  right  hand,  that  I  cannot  see  him." 
The  righteous  are  "  the  generation  of  them 
that  seek  him."  But  they  do  not  seek  him 
whose  "  strength  is  to  sit  still."  Their  wishes 
are  "  the  desire  of  the  slothful  which  killeth 
him  because  his  hands  refuse  to  labour."  Our 
disposition  is  to  be  judged  of  by  our  exertions 
and  our  sacrifices.  A  good  man  may  be  at  a 
loss  for  God,  but  he  cannot  be  satisfied  with- 
out him.  He  loves  him,  he  needs  him,  he  has 
tasted  that  he  is  gracious ;  and  therefore  when 
God  hides  his  face  from  him  he  is  troubled. 
For  he  is  always  enjoying  God  or  searching 
after  him.  The  latter  is  as  much  a  proof  of 
grace  as  the  former :  yea,  many  who  are  now 
holding  communion  with  him  have  less  pow- 
erful desires  than  some  who  are  lamenting 
after  him. 


NOVEMBER  13. 

"  Cast  thy  burden  upon  the  Lord." — Psalm  lv.  22. 

All  men  are  not  exercised  in  the  same 
way,  but  every  one  has  something  trying  and 
oppressive  in  his  condition  that  may  be  called 
his  burden.  And  we  may  make  one  remark 
concerning  this  universal  experience — We 
are  commonly  prone  to  reduce  the  burdens 
of  others,  but  to  magnify  our  own.  Each  suf- 
ferer is  ready  to  say,  "  Behold,  and  see  if  ever 
there  was  sorrow  like  unto  my  sorrow."  But 
this  is  the  language  of  ignorance  as  well  as 
of  self-importance.  How  little  do  we  know 
what  thousands  of  our  fellow-creatures  en- 
dure !  Indeed  no  one  can  judge  perfectly  con- 
cerning the  burden  of  another.  For  the  whole 
of  that  burden,  which  may  seem  inconsidera- 
ble to  you,  is  never  known,  and  often  a  small 
part  of  it  only  appears.  The  weight  too  is 
relative :  a  burden  which  a  strong  man  can 
carry  would  crush  an  infant  or  an  invalid.  It 
may  be  also  increased  by  imagination,  in 
which  case,  though  there  may  be  only  fancy 
in  the  feet,  there  is  reality  enough  in  the 
feeling — "  The  heart  only  knoweth  his  own 
bitterness." 

But  if  all  are  not  equally  unhappy,  all  have 
somewhat  that  bears  upon  the  mind  :  "  Put 
bliss  is  bliss  Divine."  And  if  the  question 
was  addressed  to  a  number  of  persons  indi- 
vidually, What  is  thy  burden  ?  One  would 
answer,  My  burden  is  made  up  of  care  and 
anxiety.  An  event  is  before  me  that  per> 
plexes  me  by  day,  and  holds  my  eyes  wakin<* 


NOVEMBER  13. 


365 


by  night  It  is  a  movement  in  life.  I  know 
how  muci  depends  on  a  wrong  step,  and  I 
wish  to  be  found  in  the  path  of  duty:  but 
when  I  would  determine,  I  seem  equally 
poised  by  claims  and  difficulties  on  either 
side,  and  I  know  not  the  way  I  should  take. 
Another  would  say,  My  burden  is  made  up  of 
malignity  and  calumny.  I  wish  not  only  to 
approve  myself  unto  God,  but  to  stand  fair 
with  my  fellow-men :  yet  they  misrepresent 
my  motives,  and  vilify  my  actions,  and  cast 
out  my  name  as  evil — And  if  all  manner  of 
evil  is  6poken  of  you  falsely,  it  is  the  very 
thing  your  Saviour  told  you  to  look  fi?r ;  and 
the  same  affliction  has  befallen  your  brethren 
who  were  before  you  in  the  world.  Yet  we 
wonder  not  that  you  feel.  The  Apostle  throws 
in  "  cruel  mockings"  among  the  severest  suf- 
ferings of  martyrdom  ;  and  the  Saviour  said, 
"  Reproach  hath  broken  my  heart" — A  third 
says,  My  burden  is  outward  trouble ;  disap- 
pointments, losses,  and  embarrassments  in  my 
worldly  subs' ance  and  circumstances.  My 
purposes  are  broken  off,  my  schemes  and  de- 
pendences have  fril°d, 

"  And  day  by  day  some  current's  thwarting  force 
Sets  me  more  distant  from  a  prosperous  course" — 

1  wish  to  provide  things  ^onest  in  the  sight 
of  all  men,  but  with  growing  demands  I  have 
diminished  resources,  and  ofter  look  at  the 
state  of  my  family,  and  ask,  "  Wbac  shal1  they 
eat,  and  what  shall  they  drink,  and  where- 
withal shall  they  be  clothed  V — A  fourth 
says,  My  burden  is  bereavement.  How  have 
[  been  stripped  and  peeled  !  I  had  a  child,  I 
had  a  parent,  I  had  a  friend  who  was  as  my 
own  soul,  I  had  a  companion  with  whom  I 
took  sweet  counsel.  Now  I  sit  alone,  and  am 
as  a  sparrow  upon  the  house-top.  Lover  and 
friend  hast  thou  put  far  from  me,  and  mine 
acquaintance  into  darkness. — Another  says, 
My  complaint  is  bodily  indisposition  ;  disease 
threatens  me,  infirmity  weakens  me,  shattered 
nerves  and  broken  spirits  often  deprive  me  of 
the  privileges  of  the  sanctuary,  and  discolour 
as  the  medium  all  my  views  even  of  Divine 
things. — Another  says,  My  age  is  labour  and 
sorrow.  The  days  are  come  of  fading  eyes, 
ind  ears  dull  of  hearing,  and  trembling 
imbs ;  fears  are  in  the  way ;  the  grasshopper 
is>  a  burden,  and  desire  fails. 

'  My  vitals,  with  laborious  strife. 
Bear  up  the  crazy  load ; 
And  drag  the  dull  remains  of  life. 
Along  the  tiresome  road." 

Anotner  says,  I  could  bear  every  thing  else  if 
ill  was  clear,  and  calm,  and  inviting  at  the 
end — But  there  is  death — at  the  sight  of 
which  my  peace  flies,  and  my  comforts  are 
embittered.  O  how  shall  I  ever  meet  the 
king  of  terrors  !  Ye  departed  saints !  you 
have  passed  the  event ;  death  is  behind  you ; 
but  it  is  before  me,  and  it  is  ever  before  me. 
1  hear  some  talk  of  their  departure  with  con- 


fidence and  joy ;  but  I  am  always  subject  to 
bondage  through  fear  of  death — 

Well,  I -want  not  to  hear  what  constitutes 
thy  particular  burden — Be  it  what  it  may, 
"Cast,"  says  David,  "thy  burden  upon  the 
Lord" — Not  upon  creatures,  not  upon  good 
men,  not  upon  ministers.  It  is  true,  in  a  sense 
we  are  all  to  be  burden-bearers:  "Bear  ye 
one  another's  burdens,  and  so  fulfil  the  law 
of  Christ"  And  "  a  friend  is  born  for  adver- 
sity." But  when  wanted  he  is  not  always  to 
be  found.  And  he  may  not  enter  into  your 
views  and  feelings.  And  if  his  sympathy  be 
kind,  it  may  not  be  efficient  He  may  pity, 
but  be  unable  to  relieve.  Men  at  their  best 
estate  are  nothing  without  God.  Cease,  there- 
fore, from  them,  and  say  with  the  Church, 
"  Therefore  will  I  look  unto  the  Lord,  I  will 
wait  for  the  God  of  my  salvation,  my  God 
will  hear  me." 

"  But  how  can  I  cast  my  burden  upon  the 
Lord  ]"  By  faith.  When  you  believe  that 
he  can  be  found,  that  he  is  near,  that  he  is  a 
very  present  help  in  trouble,  that  the  very 
hairs  of  your  head  are  all  numbered,  that  all 
your  ways  are  before  him,  that  he  is  pacified 
towards  you  by  the  blood  of  the  Cross,  that 
he  who  spared  not  his  own  Son  will  also 
freely  give  you  all  things,  that  he  invites  you 
to  come  and  put  your  trust  under  the  shadow 
of  his  wings,  that  he  careth  for  you,  and  will 
make  all  things  work  together  for  your  good ; 
then  the  spirit  is  freed,  relieved,  composed  ; 
and  the  promise  is  accomplished — "Thou 
wilt  keep  him  in  perfect  peace  whose  mind  is 
stayed  upon  thee,  because  he  trusteth  in 
thee."  It  is  also  done  by  prayer.  "  Commit 
thy  works  unto  the  Lord,  and  thy  thoughts 
shall  be  established."  "Be  careful  for  no- 
thing ;  but  in  every  thing  by  prayer  and  sup- 
plication with  thanksgiving  let  your  requests 
be  made  known  unto  God.  And  the  peace  of 
God,  which  passeth  all  understanding,  shall 
keep  your  hearts  and  minds  through  Christ 
Jesus."  Prayer  is  therefore  not  only  a  duty, 
but  a  privilege.  It  is  good  for  us  to  draw- 
near  to  God.  It  not  only  relieves  us  by  di- 
verting our  sorrow,  but  by  soothing  and  re- 
ducing it  Prayer  opens  the  heart,  and  lets 
out  grief;  and  opens  heaven,  and  lets  down 
grace.  It  succours  us  not  only  by  its  exer- 
cise, but  by  its  success.  God  answers  prayer 
by  acting  for  us  and  in  us.  To  deny  this  is  to 
explain  away  the  constant  and  express  lan- 
guage of  the  Scripture — But  we  must  enter 
into  the  spirit  of  prayer.  If  we  pray  care- 
lessly and  formally,  the  burden  will  remain 
still  pressing  us  down.  Hannah  was  full  of 
anguish,  and  prayed,  but  "she  prayed  in  her 
heart"  And  what  was  the  result  1  "  When 
she  had  poured  out  her  soul  before  the  Lord, 
she  went  her  way,  and  did  eat  and  drink,  and 
her  countenance  was  no  more  sad." 

Some  have  not  yet  found  their  way  to  this 


366 


NOVEMBER  14. 


relief  in  their  trouole  ;  but  the  Church  says, 
■*  A  glorious  high  throne  from  the  beginning 
has  been  the  place  of  our  sanctuary" — 

"  And  who  that  knows  the  worth  of  prayer 
Hut  wishes  to  bo  often  there  V 


NOVEMBER  14. 

"  Except  ye  eat  the  Jlesh  of  the  Son  of  man,  and 
drink  his  blood,  ye  have  no  life  in  you." — John 
vi.  53 

This  language  gave  great  offence  when 
our  Lord  delivered  it.  Many  of  his  disciples 
said,  "It  is  an  hard  saying,  who  can  hear  if!" 
We  need  not  wonder  therefore  if  it  should 
be  disrelished  by  some  now.  It  certainly  re- 
quires some  explanation,  for  it  has  given  rise 
to  several  abuses  or  mistakes.  We  may  re- 
mark two  of  these.  The  first  takes  it  in  a 
sense  too  gross.  It  is  the  doctrine  of  tran- 
substantiation,  which  has  rolled  down  from 
age  to  age  in  blood.  According  to  this,  it  is 
believed  that  the  words,  "This  is  my  body; 
and  this  is  my  blood,"  do  not  mean  emblems 
of  them,  but  the  things  themselves ;  and  that 
as  soon  as  the  bread  and  the  wine  have  been 
consecrated  by  the  priest,  they  are  changed 
into  the  very  body  and  blood  of  Christ,  and 
that  he  is  thus  eaten,  and  may  be  eaten  by 
thousands  at  the  same  time !  In  the  same 
way  they  may  as  easily  prove  that  he  consists 
of  boards  and  nails,  for  he  says,  "  I  am  the 
door."  What  a  strong  delusion  to  believe  a 
lie  is  here  !  Be  it  observed,  our  Lord  has 
here  no  reference  at  all  to  the  Sacrament,  for 
this  was  not  instituted  till  long  after.  Besides, 
the  participation  of  his  flesh  and  blood,  of 
which  he  speaks,  is  inseparable  from  salva- 
tion—" Whoso  eateth  my  flesh,  and  drinketh 
my  blood,  hath  eternal  life  ;  and  I  will  raise 
him  up  at  the  last  day."  But  are  all  saved 
who  partake  of  the  Lord's  supper  1  And  do 
all  perish  who  never  received  it  ]  The  sec- 
ond takes  it  in  a  manner  too  refined,  and  is 
derived  from  the  enemies  of  evangelical 
truth,  who  have  always  shown  a  peculiar 
aversion  to  the  death  of  Christ  under  any 
other  notion  than  that  of  an  example  or  wit- 
ness. They  tell  us  the  diction  is  very  strong, 
and  must  be  much  qualified.  Our  Lord,  say 
they,  is  here  speaking  of  himself  as  a  teacher, 
and  refers  to  the  design  of  his  doctrine  ;  for 
knowledge  has  always  been  considered  as  the 
♦bod  of  the  mind.  This  is  readily  allowed. 
Yet  what  teacher  ever  said  to  his  pupils,  You 
must  eat  not  my  instructions,  but  myself;  not 
my  lessons,  but  my  flesh  and  blood  1  The  lan- 
guage is  certainly  very  metaphorical ;  but  it 
is  founded  in  truth,  and  designed  to  convey 
an  important  reality.  The  thing  is,  we  live 
not  by  the  life  of  things,  but  their  death.  It 
is  so  with  vegetables,  and  birds,  and  fishes, 
and  beasts ;  they  serve  to  nourish  us  by  their 
death.  We  live  spiritually  by  the  dying  of 
the  Lord  Jesus ;  as.d  the  allusion  refers  to  his 


mediatorial  offering  for  our  sins ;  and  teacnes 
us,  that  faith  is  necessary  to  our  deriving 
benefit  from  his  sacrifice — "Except  ye  eat 
the  flesh  of  the  Son  of  man,  and  drink  his 
blood,  ye  have  no  life  in  you." 

For  this  eating  and  drinking  represent  our 
believing  on  Christ.  The  resemblance  be- 
tween these  and  the  exercise  of  faith  appears 
in  four  things.  There  is  in  each  of  them  ap- 
petite. Our  Saviour  speaks  of  hungering  and 
thirsting  after  righteousness.  Hunger  and 
thirst  are  natural,  powerful,  returning  appe- 
tites. Such  are  the  desires  which  all  believ- 
ers feel  towards  the  Lord  Jesus.  There  is  in 
each  of  them  application.  A  man  may  hear 
of  food,  see  it,  hold  it  in  his  hand,  present  it 
to  his  lips ;  but  this  is  not  eating.  In  eating 
there  is  an  actual  reception  of  the  food  into 
the  animal  system.  And  in  believing  we  re- 
ceive Christ  Jesus  the  Lord.  His  suitableness 
and  all-sufficiency  to  our  case  are  made 
known  in  the  Gospel,  and  all  the  blessings  of 
his  salvation  are  brought  nigh ;  but  still  we 
perish  unless  we  are  made  partakers  of  Christ. 
How  often  does  the  old  and  good  divinity  tell 
us,  that  an  unapplied  Saviour  is  a  nonentity 
to  us !  In  each  case  there  is  satisfaction. 
Medicine  may  be  necessary,  but  we  are  not 
said  to  eat  medicine — we  take  physic ;  but 
we  eat  meat  because  there  is  pleasure  in  it. 
Food  is  essential  to  our  subsistence  ;  yet 
when  "we  sit  down  to  a  well-spread  table,  we 
never  perform  it  as  a  duty  to  save  us  from 
death — There  is  immediate  gratification  in 
the  action,  and  this  secures  the  performance. 
The  reception  of  Christ  is  not  only  indispen- 
sable, but  free  and  delightful.  Like  Zaccheus, 
we  receive  him  joyfully.  We  not  only  sub- 
mit to  the  method  of  his  grace,  but  we  acqui- 
esce, we  glory  in  it.  We  love  his  salvation. 
We  rejoice  in  his  name.  In  each  there  is 
nourishment.  This  is  the  design  and  effect 
of  food.  It  is  thus  the  child  grows  ;  it  is  thus 
the  man  is  sustained,  and  rendered  equal  to 
his  labour.  And  "the  just  shall  live  by  faith/' 
"  The  life  that  I  live  in  the  flesh,"  says  Paul, 
"  I  live  by  the  faith  of  the  Son  of  God." 

Every  image  applied  to  the  Redeemer  fans 
to  do  him  justice.  We  say  there  is  no  sub- 
sisting without  food ;  yet  Moses  and  Elijah 
lived  forty  days  and  forty  nights  without  eat- 
ing. But  to  live  for  a  moment  spiritually, 
without  Christ,  is  a  miracle  that  never  has 
been,  and  never  can  be  accomplished.  Food, 
though  necessary  to  life,  is  not  sufficient  to 
preserve  it.  This  was  the  case  even  with 
what  is  called  "angels'  food,"  and  "meat 
from  heaven."  "Your  fathers  did  eat  manna 
in  the  wilderness,  and  are  dead.  This  is  the 
bread  which  cometh  down  from  heaven,  that 
a  man  may  eat  thereof,  and  not  die.  Verily, 
verily,  I  say  unto  you,  He  that  believeth  on 
me  hath  everlasting  life."  Blessed  Jesu-s !  thy 
flesh  is  meat  indeed,  and  thy  blood  is  drinlt 
indeed  !     Evermor  give  us  this  food 


NOVEMBER  15,  16. 


367 


NOVEMBER  la 


*  Nevertheless,  let  us  go  unto  him." — John  xi.  15. 

He  is  never  too  confident  in  his  resources, 
nor  too  late  in  his  movements.  We  are  often 
mistaken  with  regard  to  our  wishes  and  de- 
signs. We  raise  expectations  which  we  can- 
not realize ;  and  begin  enterprises  which  we 
are  unable  to  finish.  Among  men  some  are 
strong  and  some  are  weak ;  but  the  difference 
between  them  is  only  comparative.  The  one 
may  break  a  larger  rod  than  another ;  but 
when  you  bring  them  to  the  mast  of  a  ship, 
they  are  perfectly  upon  a  level.  But  he  who 
speaks  in  righteousness  is  mighty  to  save — 

•  He  is  able  to  save  unto  the  uttermost" 
Therefore  he  says — 

"  Nevertheless,  let  us  go  unto  him" — Not 
to  them,  but  to  him — Not  to  the  sisters,  but 
to  the  brother — Not  to  Martha  and  Mary,  but 
to  Lazarus.  "  To  what  purpose  ?  Lazarus 
is  dead.  It  is  now  too  lata"  It  would  be  too 
late  for  you  ;  but  not  for  me.  Your  extremity 
is  my  opportunity.  I  turn  the  shadow  of  death 
into  the  morning,"  and  can  do  more  than  you 
are  able  to  ask  or  think.  I  surprise  as  well 
as  succour ;  and  love  to  arrive  at  the  place  of 
difficulty  when  creatures  are  all  withdrawn, 
having  said,  Help  is  not  in  us. 

"  Nevertheless,  let  us  go  unto  him" — "  But 
he  is  not  only  dead,  but  buried  ;  and  has  lain 
in  the  grave  four  days."  Can  the  dead  praise 
thee  ?  Can  they  who  go  down  into  the  pit 
hope  for  thy  truth  ? — What !  visit  a  corpse  in 
a  state  of  putrefaction  ? — He  cannot  receive 
thee,  see  thee,  hear  thee.  But  he  can  hear, 
md  see,  and  receive  me.  Let  us  try  what  an 
interview  will  produce  between  death  and  the 
grave,  and  the  resurrection  and  the  life. 

And  did  he  go  in  vain  ?  "  We  can  visit  the 
"  long  home"  of  a  friend.  We  can  go  to  the 
grave  to  weep  there  ;  but  were  we  to  attempt 
to  open  an  intercourse  with  the  inhabitant,  we 
should  be  laughed  to  scorn.  But  Jesus  said, 
Lazarus,  come  forth ;  and  in  a  moment  his 
lungs  heaved,  his  blood  liquefied  and  flowed 
again,  and  he  came  forth  in  newness  of  life  ! 
What  a  journey,  what  a  character  was  here  ! 
Had  you  met  him  in  his  way  to  Bethany,  you 
would,  in  appearance,  only  have  seen  a  man 
like  ourselves.  But  had  one  of  the  disciples 
stepped  back,  as  soon  as  he  had  passed,  and 
said,  There  is  Jesus  of  Nazareth ;  he  is  going 
to  visit  a  man  in  his  tomb;  and  could  he  have 
informed  you  of  the  result,  would  you  not 
have  followed  him  ?  Wherever  I  see  him 
going  I  will  go  with  him.  The  journey  will 
be  for  his  honour,  and  my  profit — He  cannot 
move  in  vain — Nothing  is  too  hard  for  the 
Lord.  When  the  Egyptians  were  pressing 
upon  them,  and  the  Red  sea  was  before  them, 
he  said,  "Go  forward."  What,  into  the  deep? 
Yes,  into  the  deep.  To  be  drowned  ?  No, 
Dut  to  go  through  dry-shod.  They  were  to 
ibev :  he  was  to  open  the  passage.     In  the 


first  creation  "he  spake,  and  it  was  done.' 
And  in  the  second  "he  calleth  things  that 
are  not  as  though  they  were." 

Let  us  never  despond,  but  trust  in  hnn. 
Let  his  all-sufficiency  encourage  us  with  re- 
gard to  others.  Let  those  who  in  doing  good 
meet  with  unlikely  materials  to  work  upon ; 
let  ministers  who  seem  only  preaching  many 
of  their  hearers  into  impenitence;  let  parents 
whose  hearts  are  bleeding  over  ungodly  chil- 
dren, think  of  him  who  was  taking  this  seem- 
ingly useless  journey,  and  never  abandon 
their  endeavour*  or  hope.  Let  them  use 
means  in  his  name  ;  and  by  faith  and  prayer 
bring  him  forward — He  can  make  these  dry 
bones  live — The  Son  quickeneth  whom  he 
will.  And  let  it  encourage  us  with  regard  to 
ourselves.  Am  I  a  sinner?  I  ought  to  feel 
that  my  case  is  bad  ;  but  it  is  not  desperate.  * 
Hopeless  indeed  it  is  as  to  myself  and  all 
creatures ;  but  in  him  is  my  help  found.  He 
can  say  to  the  prisoners,  Go  forth.  He  can 
make  the  blind  to  see,  and  the  deaf  to  hear — 
He  can  make  all  things  new.  Am  I  a  Chris- 
tian ?  I^et  me  bring  my  confidence,  in  every 
exigency  and  difficulty,  to  his  power,  and  say, 
with  Paul,  "  I  know  whom  I  have  believed, 
and  am  persuaded  that  he  is  able  to  keep  that 
which  I  have  committed  to  him  against  that 
day."  "  Yea,  in  all  these  things  we  are  more 
than  conquerors,  through  him  that  loved  us." 

But,  says  one,  "  My  wound  is  incurable — 
He  will  not  go  to  the  grave  of  my  departed 
hope."  If  he  keeps  away,  it  is  not  because 
he  is  unable  to  reanimate  thy  dead,  and  give 
back  the  dear  treasure  to  thine  arms ;  but  be- 
cause his  power  is  under  the  direction  of  his 
wisdom ;  yea,  and  of  his  righteousness  and 
kindness  too.  But  the  truth  is,  that  he  wil. 
visit  the  interesting  spot — Thy  brother,  thy 
mother,  thy  child  shall  rise  again.  The  pe- 
riod is  coming  when  he  will  look  down,  and 
say  to  his  mighty  angels,  "  Our  friend  Laza- 
rus sleepeth,  but  I  go,  that  I  may  awake  him 
out  of  sleep." — And,  lo!  he  descends,  and 
the  dead  arise,  and  you  embrace  to  part  no 
more.  Wherefore  comfort  one  another  with 
these  words. 


NOVEMBER  16. 

"  For  in  that  he  himself  hath  suffered  be\n^ 
tempted,  he  is  able  to  succour  them  that  are 
tempted." — Heb.  ii.  18. 

There  can  be  no  question  of  whom  these 
words  are  spoken.  Let  my  thoughts  com- 
mune with  him  as  the  sufferer  and  the  suc- 
courer. 

He  himself  suffered,  being  tempted.  Then 
a  man  is  tempted  when  he  is  drawn  away  of 
his  own  lust,  and  enticed.  In  this  sense  the 
Lord  Jesus  was  not  tempted,  neither  indeed 
could  be,  for  he  "  was  the  holy  One  of  God." 
We  are  tempted  when  we  are  solicited  to  tin. 


808 


NUVKMHER  10 


lience  Satan  is  called  the  tempter :  and  thus 
by  him  our  Saviour  was  tempted  to  unbelief, 
presumption,  and  idolatry.  But, the  word 
temptation  does  not  always  or  principally  in 
the  Scripture  signify  attempts  to  draw  into 
sin.  God  is  said  to  tempt  Abraham ;  and  we 
read  that  we  are  to  count  it  all  joy  when  we 
fall  into  divers  temptations;  and  that  if  needs 
be  we  are  in  heaviness  through  manifold 
temptations.  Here,  and  in  many  other  places, 
the  word  means  afflictions.  These  are  called 
temptations  because  they  are  designed  and 
adapted  to  try  us — to  prove  our  principles  and 
dispositions — to  evince  the  reality  and  the  de- 
gree of  our  grace  to  ourselves  and  others. 
His  being  tempted,  therefore,  means  his  being 
subject  to  all  the  distress,  pain,  and  anguish, 
which  characterized  him  a  man  of  sorrows, 
and  justified  his  saying,  Behold  and  see  if 
there  be  any  sorrow  like  unto  my  sorrow, 
which  is  done  unto  me,  wherewith  the  Lord 
hath  afflicted  me  in  the  day  of  his  fierce 
anger. 

But  he  suffered,  being  tempted.  This  at- 
tests the  impression  made  upon  him  by  what 
he  endured  ;  and  shows  us  two  things — That 
his  divinity  did  not  absorb  his  human  nature, 
so  as  to  render  it  incapable  of  passion :  and — 
That  as  man,  his  patience  was  not  a  physical 
apathy,  or  a  philosophical  insensibility.  There 
is  no  patience  in  bearing  what  we  do  not  feel : 
and  no  resignation  in  giving  up  what  we  do 
not  love  and  value — as  there  would  be  no  vir- 
tue in  fasting  if  we  had  no  appetite  for  food. 
Our  Lord,  instead  of  being  less  susceptible  of 
suffering  than  others,  was  more  so.  That 
which  adds  to  the  impression  of  pain,  is  the 
delicate  and  fine  crasis  and  constitution  of  the 
part  aggrieved.  The  composition  of  our  Sa- 
viour's body  perfectly  fitted  it  to  receive  the 
most  quick  and  sensible  touches  of  every  ob- 
ject. And  the  same  may  be  said  of  his  mind. 
A  being  dull  and  stupid  feels  much  less  suf- 
fering than  a  man  of  lively  conception  and 
reflection :  in  the  one  case  pain  falls  upon  a 
log  of  wood ;  in  the  other  upon  the  apple  of 
the  eye.  Jesus  groaned  in  spirit :  wept :  made 
supplications  with  strong  cryings  and  tears ; 
was  sore  amazed,  and  very  heavy ;  his  soul 
was  exceeding  sorrowful,  even  unto  death ; 
and  his  sweat  was  as  it  were  great  drops  of 
blood,  falling  to  the  ground — But  the  sufferer 
Is  also  the  succour er.  The  one  is  the  con- 
sequence of  the  other.  "  For  in  that  he  him- 
self hath  suffered,  being  tempted,  he  is  able 
o  succour  them  that  are  tempted."  This  abil- 
ty  therefore  is  relative  and  acquired.  He 
vas  made  perfect  through  suffering;  and  in 
..nat  he  himself  hath  suffered,  being  tempted, 
he  is  able  to  succour  them  that  are  tempted, 
by  way  of  atonement,  by  way  of  example,  by 
A-ay  of"  sympathy,  by  way  of  efficiency.  Able 
By  way  of  atonement.  And  is  it  a  light 
thing  to  know,  in  our  deepest  sufferings,  that 
wo  are  enduring  nothing  that  is  penal  1  That 


Christ  haiii  redeemed  us  from  the  curse  of 
the  law,  having  been  made  a  curse  for  u$ ' 
That  every  affliction  is  only  the  stroke  ot  <i 
fatherly  rod,  chastising  us  for  our  profit  1 
That  we  are  accepted  in  the  Beloved  1  That 
we  can  never  come  into  condemnation  1  Able 

By  way  of  example.  We  are  naturally 
like  bullocks,  unaccustomed  to  the  yoke ;  and 
even  after  some  degrees  of  religious  experi- 
ence, we  know  little  of  the  holy  art  of  "  suf- 
fering affliction,  and  of  patience."  But  Jesu& 
"  suffered  for  us,  leaving  us  ar  example  that 
we  should  follow  his  steps.  When  he  was 
reviled,  he  reviled  not  again ;  when  he  suf- 
fered, he  threatened  not;  but  committed  him- 
self to  him  that  judgeth  righteously."  And 
as  in  him  we  see  what  disposition  we  should 
exercise  towards  men,  who  are  the  instru- 
ments of  our  distress,  so  we  learn  also  how 
we  are  to  submit  to  God,  who  is  the  author  of 
it:  "Father,  if  it  be  possible,  let  this  cup  pass 
from  me — nevertheless,  not  my  will,  but  thine 
be  done."  One  thing  is  of  great  importance 
here.  In  his  conduct  we  see  that  we  are 
never  to  go  aside  either  to  meet  or — to  miss 
our  cross ;  but  when  we  find  it  in  our  way, 
to  take  it  up,  and  follow  him.     Able 

By  way  of  sympathy.  We  may  compas- 
sionate a  sufferer,  but  we  cannot  properly 
sympathize  with  him,  unless  we  have  been 
through  the  same.  Now  he  was  in  all  thing? 
made  like  unto  his  brethren ;  and  he  remem- 
bers how  he  felt,  and  what  he  desired  and  re- 
quired when  in  our.  condition.  He  knows  the 
poverty  of  his  people  much  better  than  by 
report :  he  was  poor.  He  knows  the  effect 
of  slander :  "  reproach,"  says  he,  "  has  broken 
my  heart." 

"  He  knows  what  sore  temptations  mean, 
For  he  has  felt  the  same." 

He  knows  what  it  is  to  die,  and  to  enter  the 
darkness  of  the  grave.     Able 

By  way  of  efficiency.  Pity  is  not  power. 
Many  can  sympathize  with  their  connexions 
who  have  not  the  means  of  relief  and  redress. 
The  ear  is  not  heavy  that  it  cannot  hear ;  yet 
the  hand  is  shortened  that  it  cannot  save.  But 
he  is  mighty  to  save.  He  is  able  to  save  unto 
the  uttermost.  He  can  always  support,  de- 
liver, sanctify.  He  can  turn  the  shadow  of 
death  into  the  morning.  He  can  turn  the 
curse  into  a  blessing.  Nothing  is  too  hard 
for  the  Lord.  But  this  efficiency  is  the  con- 
sequence of  his  suffering — "  for  the  suffering 
of  death — he  is  crowned  with  glory  and 
honour" — all  power  is  given  unto  me  in  hea- 
ven and  in  earth. 

Well  may  he  be  called  "  the  consolal  ion  of 
Israel !"  Let  us  say  of  him  as  Lamech  did 
of  Noah,  "  This  same  shall  comfort  us." 

Let  us  also  be  concerned  to  resemble  him. 
Let  us  be  tender-hearted,  and  concerned  to 
comfort  them  that  are  cast  down.  We  can- 
not do  much ;  but  let  us  do  what  we  can ;  and 
be  iittle  images  of  him  who  is  the  shadow  of 


NOVEMBER  17. 


369 


a  great  rock  in  a  weary  land,  and  as  rivers  of 
water  in  a  dry  place.  What  is  most  admira- 
ble in  us  is  not  our  wealth,  or  splendour,  or 
even  talents,  but  those  feelings  which  render 
us  pitiful  and  courteous ;  humane  and  divine. 
And  these  sentiments  are  best  learned  in  the 
school  of  affliction.  This  is  one  of  the  mo- 
tives that  should  reconcile  us  to  our  trials. 
We  are  not  detached  and  unrelated  individu- 
als, but  parts  of  a  whole  whose  welfare  should 
be  dear  to  us — and  in  that  we  suffer,  being 
tempted,  we»are  able  to  succour  them  that 
are  tempted. 


NOVEMBER  17 

1  Whosoever  therefore  shall  confess  me  before  men, 
him  tcill  I  confess  also  before  my  Father  which 
is  in  heaven." — Matt.  x.  32. 

Let  us  see  what  this  promise  requires  of 
us  in  a  way  of  duty.  It  is  confession ;  "  Who- 
soever confesseth  me  before  men."  Three 
inquiries  will  serve  to  explain  it 

First —  Who  is  to  be  confessed  ?  "  He  that 
confesseth  me"  says  the  Saviour.  Him  there- 
fore we  are  to  confess  in  his  being,  person, 
character,  offices,  relations;  in  his  sufferings 
and  glory ;  in  his  cause,  ministers,  and  mem- 
bers ;  in  every  thing  that  concerns  him  as  he 
is  revealed  to  us  in  the  Scripture.  Only  it  is 
necessary  to  observe,  that  as  the  opposition  to 
him  is  often  varying,  so  the  duty  of  his  con- 
fessors will  vary  accordingly ;  and  the  truth 
we  are  peculiarly  required  to  witness  must  be 
determined  by  the  nature  and  exigency  of  the 
call.  The  Apostle  speaks  of  being  "  estab- 
lished in  the  present  truth;"  by  which  we 
are  to  understand  some  doctrine  particularly 
opposed  or  neglected,  and  the  confirmation 
and  recommendation  of  which  is  more  imme- 
diately called  for.  According,  therefore,  to 
the  seasons  and  places  in  which  we  live,  we 
shall  have  to  testify  sometimes  in  favour  of 
bis  divinity  and  atonement,  sometimes  against 
self-righteousness,  sometimes  against  super- 
stition, sometimes  against  enthusiasm  and 
fanaticism,  sometimes  against  A  ntinomianism, 
and  often,  very  often,  against  a  mere  form  of 
knowledge  or  godliness,  without  the  power 
thereof. 

Secondly — Before  whom  are  we  to  confess 
him  ?  "  He  that  confesseth  me  before  men." 
What  men  1  Godly  men  only  ?  It  is  an  easy 
thing  to  confess  him  before  his  admirers — But 
we  are  to  confess  him  before  bad  men,  before 
his  enemies  as  well  as  friends.  Before  the 
poor  and  the  vulgar  only  by  whom  we  are  lit- 
tle influenced  ?  Nay :  but  before  the  rich, 
the  great — "I  will  speak  of  thy  testimonies 
also  before  kings,  and  will  not  be  ashamed." 
Before  the  ignorant  and  illiterate  only?  No: 
but  before  the  sons  of  learning  and  of  science, 
who  may  pitv  or  ridicule  our  want  of  under- 
24 


standing.  Before  those  only  who  know  ua, 
and  who  would  despise  us  for  denying  what 
we  profess 7  No :  but  before  those  who  are 
strangers  to  us,  and  cannot  be  aware  of  our 
inconsistency. 

Tnirdly — How  are  we  to  confess  him  be- 
fore men?  The  source  of  the  confession  is 
faith ;  as  it  is  written,  "  I  believed,  therefore 
have  I  spoken  ;  we  also  believe,  and  therefore 
speak."  If  our  testimony  does  not  harmonize 
with  our  convictions  and  sentiments  it  is 
worse  than  nothing,  it  is  hypocrisy  and  lies. 
But  though  the  spring  be  within,  the  stream 
is  without ;  though  the  one  is  invisible,  the 
other  is  to  be  seen.  There  are  three  ways 
in  which  our  confession  of  him  is  to  be  made. 

Verbally.  Thus  the  martyrs  confessed  bim ; 
for  they  would  not  have  suffered,  had  they 
hid  his  righteousness  within  their  hearts. 
When  Peter  and  John  were  forbidden  by  the 
council  to  speak  any  more  in  his  name,  they 
answered,  "  We  cannot  but  speak  the  things 
which  we  have  seen  and  heard."  We  are  to 
glorify  God  in  our  body  as  well  as  in  our  spirit 
He  has  given  us  speech,  not  as  many  use  it, 
but  to  honour  the  giver;  and  with  David  we 
should  pray,  "  Lord,  open  thou  my  lips,  and 
my  mouth  shall  show  forth  thy  praise."  We 
could  not  be  satisfied  with  the  heart  of  a 
friend,  if  his  tongue  was  always  engaged 
against  us,  or  indeed  if  it  was  never  employ- 
ed for  us.  Yea,  we  should  say,  The  thing  is 
impossible ;  if  we  had  his  heart  we  should 
have  his  tongue  :  "for  out  of  the  abundance 
of  the  heart  the  mouth  speaketh."  Here, 
however,  be  it  observed,  that  we  are  not  to 
rush  into  every  company  like  an  armed  sol- 
dier, or  to  draw  the  sword  of  the  Spirit  upon 
every  one  we  meet  We  are  not  bound  to 
exasperate  or  to  rebuke  when  it  will  call  forth 
mere  profaneness  or  obscenity.  "Give  not 
that  which  is  holy  unto  the  dogs,  neither  cast 
ye  your  pearls  before  swine,  lest  they  trample 
them  under  their  feet  and  turn  again  and 
rend  you."  "  A  word,"  says  Solomon,  "  fitly 
spoken,  how  good  is  it !  it  is  like  apples  of 
gold  in  pictures  of  silver."  There  is  a  zeal 
which  is  not  according  to  knowledge:  and 
wisdom  is  profitable  to  direct.  Yet  we  may 
err  on  the  side  of  deficiency  as  well  as  ex- 
cess: and  while  we  shun  imprudence,  we 
may  be  restrained  by  a  cowardly  fear  or 
shame,  from  seizing  opportunities  that  present 
themselves  of  speaking  usefully,  without  the 
violation  of  any  duty  or  decorum  in  life.  How 
many  of  these  have  we  suffered  to  pass  un- 
improved !  "  Lord,"  would  Usher  often  say, 
"  Lord,  forgive  ray  sins  of  omission." 

Practically.  Confession  may  be  attached 
to  conduct  as  well  as  to  language :  yea,  ac- 
tions, it  is  proverbially  said,  speak  louder  than 
words.  A  minister  has  two  individuals  be- 
longing  to  his  congregation.  The  one  says 
little  i  (  him,  and  iess  to  him  ;  but  he  is  cor> 


370 


NOVEMBER  18. 


stant  in  his  attendance,  and  bends  every  thing 
to  enable  him  to  enjoy  what  he  deems  a  priv- 
ilege, as  well  as  a  duty.  The  other  always 
extols  him  much,  both  before  his  face  and  be- 
hind his  back;  but  he  is  seldom  in  his  place, 
and  suffers  the  most  trifling  excuses  to  keep 
him  from  what  he  so  admires  !  Does  not  the 
practice  of  the  former  decide  more  than  the 
commendations  of  the  latter'!  We  read  of 
those  who  profess  that  they  know  God,  but  in 
works  deny  him ;  and  of  the  blasphemy  of 
those  who  say  they  are  Jews,  and  are  not, 
but  do  lie.  Many,  like  Ezekiel's  hearers, 
with  their  mouth  show  much  love,  but  their 
heart  goeth  after  their  covetousness :  many, 
like  Judas,  .even  while  they  kiss,  betray.  We 
are  required  to  hold  forth  the  Word  of  life, 
not  only  by  our  tongues,  but  tempers;  not 
only  oy  our  lips,  but  lives.  When  we  exem- 
plify the  holiness  and  excellency  of  the  Gos- 
pel by  our  deportment  in  every  condition,  and 
especially  when  we  fully  discharge  every 
relative  duty ;  then  it  is  that  we  adorn  the 
doctrine  of  God  our  Saviour,  and  commend 
his  religion  to  others. 

Passively.  "  They  also  serve  that  wait ;" 
and  they  also  confess  that  endure.  When 
his  followers  are  willing  to  sustain  the  loss 
of  aL  things  rather  than  forsake  him,  and 
instead  of  complaining  rejoice  that  they  are 
counted  worthy  to  suffer  for  his  name,  they 
evince  the  strength  and  force  of  their  attach 
ment  to  him,  and  he  is  glorified  in  them 
Persons  may  be  exercised  with  many  afflic- 
tions who  are  not  called  to  endure  persecu 
tion.  It  is  peculiarly  as  sufferers  that  many 
are  the  Lord's  witnesses:  and  how  do  they 
glorify  him  in  the  fires,  when  in  patience 
they  possess  their  souls,  and  can  even  rejoice 
in  Tribulation  also !  What  a  testimony  do  they 
bear  to  the  power  of  his  grace  and  the  com 
forts  of  the  Holy  Ghost,  when  they  show  that 
he  sustains  them  when  every  earthly  support 
gives  way;  and  refreshes  and  delights  them 
when  all  creature-consolation  is  dried  up  or 
embittered  !  The  passive  graces  are  with 
more  difficulty  exercised  than  the  active. 
The  active  fall  in  with  several  principles  of 
our  nature,  especially  our  love  of  activity  and 
notice :  but  to  sit  alone  and  keep  silence ; 
to  suffer  on  week  after  week,  and  month 
after  month,  unobserved,  unless  by  partial 
friendship;  mourning  indeed  but  not  murmur- 
ing; every  word,  every  feeling  softly  confess- 
ing, "  I  know,  O  Lord,  that  thy  judgments 
are  right,  and  that  thou  in  faithfulness  hast 
afflicted  me:  let  thy  loving-kindness  be  for 
my  comfort,  according  to  thy  word  unto  thy 
servant:" — when  I  have  turned  away  from 
such  a  scene  as  this,  I  have  said  within  my- 
self, I  have  often  heard  of  religion,  but  I  have 
now  seen  it :  and  I  have  been  ready  to  invite 
others  to  return  with  me,  exclaiming, 

"  Behold  the  awful  portrait,  and  admire. 
Nor  stop  at  wonder;  imitate,  and  live." 


NOVEMBER  18. 

"  Whosoever  therefore  shall  conjess  me  before 
men,  him  will  I  confess  also  before  my  Father 
which  is  in  heaven." — Matt.  x.  32. 

Let  us  see  what  this  promise  insures  in  a 
way  of  privilege.  It  is  confession :  "  him 
will  I  confess  before  my  Father  which  is  in 
heaven."  The  word  signifies  more  than  mere 
attestation:  it  means  acknowledgment  with 
approbation  and  applause.  This  would  seem 
incred  ble,  did  we  not  know  that  the  reward 
is  not  founded  in  our  worthiness,  but  is  de- 
signed to  display  the  exceeding  riches  of  his 
grace.  The  Lord  thinks  better  of  their  works 
than  they  ever  do ;  they  often  blush  and  weep 
over  their  performances,  but  he  will  say, 
"  Well  done,  good  and  faithful  servant,  enter 
thou  into  the  joy  of  thy  Lord." 

Nothing  is  more  pleasing  than  praise ;  and 
nothing  is  more  stimulating.  The  desire  of 
it  is  generally  connected  with  some  of  the 
finest  sensibilities  of  our  nature.  He  who  is 
dead  to  it  betrays  a  mind  destined  to  no  dis- 
tinction, and  on  which  no  great  or  good  im- 
pression is  likely  to  be  made.  But  observe 
three  things  which  enhance  the  privilege  here 
spoken  of. 

The  First  is  the  applauder:  "J  will  con- 
fess him."  In  all  praise  much  depends  upon 
the  person  from  whom  it  is  derived.  A  real 
proficient  therefore  in  any  art  studies  to  ap- 
prove himself  to  such  as  are  masters  of  it. 
To  their  judgment  he  appeals,  and  their  ap- 
probation supports  and  gratifies  him  under  the 
neglect  or  the  censure  of  the  rude  and  incom- 
petent. The  praise  of  some  is  worse  than 
reproach.  Our  Lord  forbad  the  devils  to  con- 
fess him.  Paul  was  displeased  with  the  spirit 
of  divination  in  the  damsel  that  cried,  "  These 
are  the  servants  of  the  most  high  God,  which 
show  unto  men  the  way  of  salvation."  Wise 
men  lay  little  stress  upon  the  caresses  of  the 
multitude,  who  are  easily  wrought  upon,  and 
are  led  by  humour  rather  than  conviction,  and 
can  seldom  comprehend  what  they  pronounce 
upon.  And  therefore  a  heathen  philosopher, 
when  shouted  home  to  his  door  by  the  popu- 
lace, turned  round,  and  said,  "  What  folly  or 
harm  have  I  done  to  deserve  and  obtain  your 
commendations'!"  Some  hearers  are  afraid  to 
say  a  word  of  praise  to  a  minister,  lest  they 
should  make  him  proud  and  vain.  But  the 
danger  is  imaginary;  he  has  no  opinion  of 
their  judgment.  Praise  is  debased,  and  be- 
comes more  than  worthless  by  insincerity ;  it 
is  then  flattery,  and  "  he  that  flattereth  his 
neighbour  spreadeth  a  net  for  his  feet."  All 
the  friendship  of  the  world  is  only  "  lies  in 
hypocrisy."  Human  applause  can  add  little 
to  our  welfare  and  happiness.  The  influence 
of  it  is  confined  to  time :  what  can  it  do  for 
us  when  sickness  spreads  a  gloom  over  our 
comforts,  and  mortality  araws  the  curtain 
upon  all  that  is  valued  on  earth  ?  Paul  them- 


NOVEMBER  19. 


371 


fore  says,  "  It  is  a  light  thing  to  he  judged  of 
man's  judgment;  he  that  judgeth  me  is  the 
Lord."  He  knows  all  things;  he  reads  the 
heart ;  he  is  truth  itself;  he  is  approved  whom 
die  Lord  commendeth.  "  Let  the  words  of 
my  mouth,  and  the  meditations  of  my  heart, 
be  acceptable  in  thy  sight,  O  Lord,  my  strength 
and  my  redeemer !" 

The  Second  is,  In  whose  presence  he  will 
acknowledge  us :  "I  will  confess  him  before 
my  Father  which  is  in  heaven."  Could  you 
choose  before  whom  you  would  be  owned  and 
praised,  it  would  doubtless  be  one  you  most 
highly  esteemed,  in  whose  regard  you  placed 
your  happiness,  and  who  was  most  able  to 
advance  and  secure  all  your  interests.  And 
whose  blessing  maketh  rich,  and  addeth  no 
sorrow  with  it  1  In  whose  favour  is  life  1  Who 
can  do  for  you  exceeding  abundantly  above 
all  you  can  ask  or  think?  Suppose  a  general, 
after  the  termination  of  a  war,  returning 
home,  and  entering  the  presence  of  the  king, 
the  fountain  of  honour ;  and  introducing  one 
by  one  those  who  had  distinguished  them- 
selves under  him :  he  calls  them  by  name,  he 
relates  their  exploits,  he  testifies  their  obedi- 
ence, their  skill,  their  prowess,  their  perse- 
verance ;  and  asks  for  their  remuneration  and 
preferment — What  could  be  more  gratifying 
and  glorious  1  Yet  what  would  this  be,  com- 
pared with  the  conduct  of  the  Lord  Jesus, 
the  leader  and  commander  of  his  people, 
when,  his  warfare  being  accomplished,  he 
shall  present  those  who  have  fought  the  good 
fight  of  faith  before  the  throne  of  the  Majesty 
of  heaven  and  earth,  and  claim  for  them  the 
promises  of  the  new  and  everlasting  cove- 
nant: "Father,  I  will  that  they  whom  thou 
hast  given  rne  be  with  me  where  I  am  to  be- 
hold my  glory  1" 

The  Third  is  the  period  of  commendation. 
We  all  know  how  much  depends  upon  the 
seasonableness  of  an  action.  There  is  a  crit- 
ical hour  when  a  word  spoken  in  our  favour 
may  gain  for  us  a  friendship  we  otherwise 
should  not  have  known,  or  an  office  we  should 
not  otherwise  have  filled  ;  yea,  it  may  decide 
the  whole  of  our  future  life.  The  Lord  Jesus 
does  not  leave  his  people  without  witness 
now.  In  various  ways  he  confesses  them, 
even  here.  But  in  these  words- he  refers  to 
his  confessing  them  before  his  Father  "  at  the 
last  day,"  when  he  has  summoned  together 
the  whole  universe,  and  is  distributing  endless 
disgrace  or  honour,  happiness  or  misery.  They 
will  have  confidence,  and  not  be  ashamed 
before  him  at  his  coming. 

Let  this  reconcile  them  to  their  present 
.  comparative  obscurity.  The  world  knoweth 
them  not.  It  is  not  proper,  it  would  not  be 
safe  for  them  to  have  all  their  distinctions 
here.  Their  day  is  coming.  It  is  called  the 
manifestation  of  the  sons  of  God.  "  Then 
shall  the  righteous  shine  forth  as  the  sun  in 
the  kingdom  of  their  Father." 


NOVEMBER  19. 

"J  am  a  partaker  of  the  glory  that  shall  be  it. 
vealed."—\  Pet.  v.  1. 

This  is  one  of  the  three  characters  by  which 
Peter  here  describes  himself  to  enforce  his 
"  exhortation."  In  the  two  former,  wherein 
he  calls  himself  "  an  elder  and  a  witness  of 
the  sufferings  of  Christ,"  there  is  something 
personal  to  him  :  but  in  the  third  designation 
there  is  nothing  peculiar — any  further  than 
all  real  religion  is  a  peculiar  thing  in  our 
world,  where  the  multitude  are  evil,  and 
thousands  among  those  who  wear  the  form  of 
godliness  are  strangers  to  the  power  of  it 
But  all  who  are  born  of  the  Spirit  stand  upon 
the  same  ground  with  Peter  with  regard  U 
eternity.  They  are  heirs  together  with  him 
of  the  grace  of  life,  and  each  of  them  is  au- 
thorized to  say,  "  I  am  a  partaker  of  the  glory 
that  shall  be  revealed."  Hence  three  things 
are  observable. 

First,  The  destination  of  Christians  is  "  glo 
ry."  The  radical  idea  of  glory  is  brightness1 
splendour.  The  secondary  notion  is  excel- 
lency displayed — and  this  is  what  the  Scrip- 
ture intends  when  it  so  frequently  expresses 
heaven  by  the  term  glory.  We  think  more 
of  the  happiness  of  the  state  than  of  the 
glory.  But  it  will  display  all  kinds  of  ex- 
cellency— natural — corporeal — intellectual- 
moral — social  excellency — and  the  excellency 
of  pleasure,  called  "  the  joy  of  their  Lord," 
"joy  unspeakable  and  full  of  glory." 

Secondly,  This  glory  is  for  future  develop- 
ment— It  "  shall  be  revealed."  It  has  in  a 
degree  been  revealed  from  the  beginning. 
The  Jews  partially  knew  it;  and  as  to  a 
clearer  discovery  of  the  nature  of  it,  and  the 
way  of  obtaining  it,  life  and  immortality  were 
brought  to  light  through  the  Gospel.  But  as 
yet  it  has  not  been  revealed  externally  to  all ; 
or  internally  to  many;  or  completely  to  any 
"  Eye  hath  not  seen,  nor  ear  heard,  neither 
have  entered  into  the  heart  of  man,  the  things 
which  God  hath  prepared  for  them  that  love 
him."  Believers  indeed  have  the  advantage 
of  something  in  addition  to  testimony;  and 
they  know  more  of  heaven  from  what  they 
experience  than  from  what  they  read  or  hear. 
They  have  certain  views  and  feelings  which 
raise  their  sentiments  more  than  any  thing 
else — "  O  if  these  were  rendered  permanent 
and  perfect !"  But  who  can  imagine  what  the 
perfection  of  them  includes?  Flesh  and  blood 
can  no  more  comprehend  than  they  can  in- 
herit the  kingdom  of  God.  The  full  disclo- 
sure would  be  too  much  for  our  physical  pow- 
ers to  bear,  and  would  subdue  all  the  interest 
we  feel  in  a  thousand  things  which  claim  a 
share  in  our  present  attention.  The  degree 
of  information  is  wisely  adapted  to  our  pres- 
ent state,  and  while  it  prepares  us  for  our  end 
does  not  disqualify  us  for  the  way.  But  we 
shall  not  always  walk  by  faith.     The  object 


372 


NOVEMBER  20. 


will  not  always  be  veiled.  , "  It  doth  not  yet 
appear  what  we  shall  be ;  but  this  we  know, 
that  when  he  shall  appear  we  shall  be  like 
him,  for  we  shall  see  him  as  he  is" — It  '■'■shall 
be  revealed." 

And,  thirdly,  it  admits  of  present  participa- 
tion— "  I  am,"  says  the  Christian,  "  a  par- 
taker of  this  glory."  This  seems  strange, 
an:l  we  are  ready  to  exclaim,  Is  then  his  war- 
fan;  accomplished  ?  Has  he  finished  his  course 
with  joy  ?  Has  he  passed  the  valley  of  the 
shadow  of  death  ?  Does  he  not  daily  groan, 
being  burdened  with  afflictions  and  infirmi- 
ties? Yet,  according  to  the  Scripture,  by 
grace  he  is  saved ;  he  is  come  to  the  new 
Jerusalem ;  he  hath  everlasting  life ;  he  is  a 
partaker  of  the  glory  that  shall  be  revealed. 
He- is  so  by  union  with  Christ,  his  head  and 
representative,  who  procured  it,  and  has  pre- 
pared it  for  him,  and  has  taken  possession  of 
it  in  his  name,  and  holds  it  on  his  behalf — 
"  He  hath  quickened  us  together  with  Christ, 
and  hath  raised  us  up  together,  and  made  us 
sit  together  in  heavenly  places  in  Christ  Je- 
sus." And  he  is  so  by  the  certitude  and  ap- 
propriation of  faith :  for  faith  is  the  substance 
of  things  hoped  for,  the  evidence  of  things 
not  seen.  The  believer  can  realize  as  sure 
and  as  present  whatever  God  has  engaged  to 
give.  He  is  so  by  actual  possession  in  the 
foretastes,  the  earnests,  the  beginnings.  Under 
whatever  representations  heaven  be  held  forth 
the  Christian  has  it  in  quality,  and  in  degree. 
He  is  a  partaker  of  it  as  the  bud  partakes  of 
the  flower,  and  the  dawn  of  the  day,  and  the 
child  of  the  man.  The  believer's  anticipations 
are  not  confined  to  any  particular  season  or 
condition,  but  he  is  often  peculiarly  a  par- 
taker of  this  glory  in  four  cases — In  the  se- 
clusion and  liberty  of  the  closet — In  the  ordi- 
nances of  the  sanctuary — In  the  supports  and 
comforts  of  affliction — And  in  the  elevated 
experience  of  a  dying  hour. 

Is  this  your  attainment?  Can  you  say,  "I 
am  a  partaker  of  the  glory  which  shall  be 
revealed  ?"  How  ought  you  to  feel  and  to  de- 
mean yourself?  Walk  worthy  of  God  who 
hath  called  you  unto  his  kingdom  and  glory. 
Let  your  conversation  become  your  condition. 
Let  it  be  dignified,  cheerful,  and  especially 
grateful.  You  were  children  of  wrath,  but 
are  now  heirs  of  glory,  yea  and  even  par- 
takers of  it— What  should  you  render  for 
blessings  so  great,  and  obtained  by  means  so 
infinitely  expensive  ? 

And  if  you  are  not  partakers,  should  you 
not  lay  it  to  heart?  Should  you  not  seek  after 
an  interest  in  it?  Whatever  else  you  possess 
you  must  soon  leave ;  and  no  abundance  of  it 
can  afford  you  satisfaction  even  in  the  enjoy- 
ment. But  here  the  object  will  relieve  every 
want,  it  will  fill  up  every  desire.  And  suc- 
cess is  sure  to  crown  your  application  if  you 
seek  according  to  the  true  order.     Only  re- 1 


member  the  time  of  finding  is  both  short  arm 
uncertain.  You  cannot  be  happy  too  soon ; 
and  your  safety  leaves  you  not  a  moment  to 
lose — "  Seek  ye  the  Ix>rd  while  he  may  be 
found,  call  ye  upon  hin.   vhile  he  is  near." 


NOVEMBER  20. 

"  Then  shall  he  say  also  unto  them  on  tile  lejx 
hand,  Depart  from  me,  ye  cursed,  into  ever- 
lasting  fire,  prepared  for  the  devil  and  his 
angels.''' — Matt.  xxv.  41. 

What  a  contrast  between  this  sentence 
and  the  language  addressed  by  the  same 
Judge  to  those  on  his  right  hand !  That  says, 
"  ye  blessed  of  my  Father ;"  this, "  ye  cursed." 
That  says,  "  Come ;"  this,  "  Depart."  That 
says,  "  Inherit  the  kingdom  prepared  for  you 
from  the  foundation  of  the  world ;"  this  says, 
"  Depart  into  everlasting  fire,  prepared  for  the 
devil  and  his  angels." 

The  words  are  not  for  declamation,  but  be- 
lief. This  "terror  of  the  Lord"  was  not  in- 
tended to  be  defined  and  comprehended,  but 
was  to  be  left  to  those  forebodings  of  imagina- 
tion in  which  there  can  be  no  danger  of  ex- 
cess— "Who  knoweth  the  power  of  thine 
anger?  Even  according  to  thy  fear  so  is  thy 
wrath."  We  shall  not  therefore  dwell  upon 
the  duration,  or  the  nature,  of  this  misery; 
but  only  remark  three  things. 

The  first  regards  the  origin  of  this  dread- 
ful state.  It  was  not  it  seems  at  first  provided 
for  the  human  race,  but  "prepared  for  the 
devil  and  his  angels."  Yet  being  prepared,  the 
abode  could  receive  any  other  rebels  as  well 
as  they ;  and  those  who  will  join  his  party  in 
our  world,  and  do  the  works  of  the  devil,  as 
they  have  shared  in  the  same  sin,  must  share 
in  the  same  suffering  with  him  and  his  follow- 
ers. Thus  the  sinner  renders  their  place  his 
own ;  as  it  is  said  of  Judas,  "  he  went  to  his 
own  place." 

The  second  regards  the  certainty  of  the 
doom.  The  denouncement  is  not  an  idle  tale ; 
it  is  not  the  offspring  of  the  nursery,  or  the 
creation  of  priestcraft.  The  consciences  of 
men  tell  them  this,  and  much  more  frequently 
and  seriously  than  they  are  willing  to  acknow- 
ledge. The  misery  is  such,  that  if  there  was 
only  a  probability,  or  even  a  possibility  of  in- 
curring it,  wisdom  would  justify  a  submission 
to  all  the  self-denial  and  sacrifices  the  Gospel 
demands.  The  children  of  this  world  act 
upon  this  principle,  where  their  temporal  in- 
terests are  concerned.  They  throw  overboard 
the  lading  of  the  vessel  when  they  are  not 
sure,  but  only  apprehensive  of  a  shipwreck  : 
and  yield  to  the  painful  excision  of  a  limb 
when  the  preservation  of  the  whole  body  is 
not  certain,  but  probable,  and  in  some  cases- 
possible.  But  before  a  man  can  suppose  thai 
this  misery  is  not  possible,  and  even  probable . 


NOVEMBER  21. 


378 


before  he  can  question  the  certainty  of  it,  he 
must  prove  either  that  our  Lord  never  uttered 
these  words  as  the  Gospel  affirms,  or  that  if 
he  did  utter  them  he  is  not  to  be  depended 
upon.  But  he  is  the  faithful  witness;  and 
the  Scripture  cannot  be  broken.  What  a  task 
then  has  the  infidel  to  perform  before  he  can 
.ay  his  apprehensions  to  rest,  and  bid  defiance 
to  this  sentence — He  must  prove  that  the  Bi- 
ble is  a  lie,  ir  Jesus  a  liar.  Men  may  be  ig- 
norant of  these  things,  but  they  must  be  "  will- 
ingly ignorant"  And  they  cannot  be  ignor- 
ant Ion?.  And,  considering  the  uncertainty 
of  life,  how  soon,  very  soon  may  they  be  con- 
vinced too  late !  Hobbes  said,  when  dying,  "  I 
yield  my  body  to  the  earth,  and  my  soul  to  the 
great  perhaps."  Thistlewood  the  traitor  said 
to  one  of  his  comrades  as  he  was  ascending 
the  drop,  "  We  shall  soon  know  the  great  se- 
cret"— He  meant,  whether  there  was  an- 
other world ;  and  after  death  the  judgment. 
What  wretched  infatuation  to  leave  the  deci- 
sion till  the  discovery  and  the  remedilessness 
arrive  together !  It  is  hardly  necessary  to  ob- 
serve that  the  denial  of  the  thing  will  not  dis- 
prove it  Suppose  a  criminal  by  some  delu- 
sion persuades  himself  that  the  assize  will 
not  be  kept — He  goes  on — but  while  he  is 
engaged  or  amused,  hark !  the  trumpets  sound, 
the  judge  is  entering,  and  to-morrow  he  must 
appear.  Men  may  reason,  disbelieve,  ridi- 
cule ;  but  the  scene  neither  slumbers  nor  lin- 
gers— "  The  end  is  come ;  the  end  is  come." 
The  third  respects  the  characterof  those  who 
fall  under  the  malediction.  And  surely  they 
must  be  persons  charged  with  crimes  too  shock- 
ing for  human  nature  often  to  commit:  surely 
they  can  only  be  Cains,  and  Pharaohs,  and  Bel- 
shazzars,  and  Herods,  and  Robespierres.  But 
no.  They  are  not  represented  as  tyrants,  rob- 
bers, adulterers,  murderers  of  fathers  and  mur- 
derers of  mothers.  Many  of  them  were  free  of 
what  is  commonly  called  vice.  They  had  nega- 
tive virtues,  and  often  boasted  that  they  did  no 
harm.  But  they  led  easy  and  indolent  lives. 
They  exercised  no  self-denial.  They  made 
no  sacrifices  not  only  for  God  whom  they  had 
not  seen,  but  for  their  brother  whom  they  had 
seen.  They  have  judgment  without  mercy, 
because  they  showed  no  mercy.  They  had 
unfeeling  hearts,  and  tearless  eyes;  their 
hands  never  relieved  the  necessitous;  their 
feet  never  visited  the  door  of  affliction — It  is 
the  decision  of  One  too  wise  to  be  mistaken, 
and  too  faithful  to  misrepresent — "  For  I  was 
an  hungred,  and  ye  gave  me  no  meat :  I  was 
thirsty,  and  ye  gave  me  no  drink :  I  was  a 
stranger,  and  ye  took  me  not  in :  naked,  and 
ye  clothed  me  not :  sick,  and  in  prison,  and 
ye  visited  me  not  Then  shall  they  also  an- 
swer him,  saying,  Lord,  when  saw  we  thee 
an  hungred,  or  athirst  or  a  stranger,  or  naked, 
or  sick,  or  in  prison,  and  did  not  minister 
unto  thee  1  Then  shall  he  answer  them,  say- 


ing, Verily  J  say  unto  you,  inasmuch  as  ye 
did  it  not  to  one  of  the  least  of  these,  ye  did 
it  not  to  me.  And  these  shall  go  away  into 
everlasting  punishment*  but  the  righteous 
into  life  eternal." 


NOVEMBER  21. 

u  J  went  out  full,  and  the  Lord  hath  brought  me 
home  again  empty." — Ruth  i.  21. 

These  are  the  words  of  Naomi,  who,  from 
the  famine  which  raged  in  her  own  country, 
bad  fled  to  Moab  for  succour,  and  had  now 
returned  back  to  her  native  place.  In  a  vil- 
lage every  occurrence,  especially  the  coming 
back  of  an  inhabitant  after  years  of  absence, 
excites  notice,  and  the  news  soon  spreads 
through  the  neighbourhood.  So  it  was  here. 
The  arrival  of  Naomi,  accompanied  with 
Ruth,  her  daughter-in-law,  awakens  curiosity, 
and  huddles  together  the  rustics  in  little 
groups,  pointing  with  the  finger,  and  making 
remarks  and  inquiries — "  So  they  two  went 
until  they  came  to  Beth-lehcm.  And  it  came 
to  pass,  when  they  were  come  to  Beth-lehem, 
that  all  the  city  was  moved  about  them ;  and 
they  said,  Is  this  Naomi !"  At  which  she  burst 
into  tears,  and  said,  "  Call  me  not  Naomi" — 
that  is,  pleasant;  "Call  me  Mara" — that  is, 
bitter:  "for  the  Almighty  hath  dealt  very 
bitterly  with  me — I  went  out  full,  and  the 
Lord  hath  brought  me  home  again  empty.'" 
Whence  we  may  observe, 

That  when  persons  go  from  home,  they 
little  think  what  may  befall  them  before  their 
return.  This  will  apply  even  to  life  itself. 
Some,  like  Elimelech,  never  come  back.  An 
accident  demolishes  their  frame;  or  a  disease 
arrests  them  too  violently  to  admit  of  their 
removal :  their  relations  arrive  just  in  time  to 
see  them  die,  or  they  die  in  the  midst  of 
strangers.  They  little  imagined  that  w-hen 
they  left  their  own  door  they  were  never  to 
enter  it  again ;  and  that  the  leave  they  had 
taken  of  their  family  was  a  farewell  for  ever ! 
"  Boast  not  thyself  of  to-morrow,  for  thou 
knowest  not  what  a  day  may  bring  forth." 
"  Go  to  now,  ye  that  say,  To-day  or  to-morrow 
we  will  go  into  such  a  city,  and  continue 
there  a  year,  and  buy  and  sell,  and  get  gain: 
whereas  ye  know  not  what  shall  be  on  the 
morrow.  For  what  is  your  life  ?  It  is  even  a 
vapour,  that  appeareth  for  a  little  time,  and 
then  vanishes  away.  For  that  ye  ought  to 
sav,  If  the  Lord  will,  we  shall  live,  and  do 
this,  or  that" 

It  applies  also  as  to  character.  Some  have 
been  converted  while  from  home :  they  have 
met  with  a  godly  acquaintance  whose  conver- 
sation, or  have  attended  an  evangelical  minis- 
ter whose  preaching  has  been  useful  to  their 
souls;  and  they  have  returned  with  new 
views  and  feelings,  and  have  beoome  all  an 


374 


NOVEMBER  21. 


xious  to  bring  their  connexions  into  the  same 
state  with  themselves.  Others,  alas !  have 
gone  out  moral  and  returned  vicious,  profan- 
ing the  Sabbath  they  had  once  revered  as  the 
holy  of  the  Lord  and  honourable ;  and  ridi- 
culing a  book  which  they  once  regarded  as 
given  by  inspiration  of  God.  How  many,  in 
travelling,  run  uncalled  for  into  dangers ! 
And  how  necessary  ,is  it,  even  in  lawful,  be- 
cause necessary  journeys,  to  commit  our  way 
unto  the  Lord,  and  pray,  "  Lead  us  not  into 
temptation,  but  deliver  us  from  evil !" 

It  also  applies  to  our  outward  circumstances. 
Some  go  out  empty,  and  come  home  again 
full.  This  was  the  case  with  Jacob.  He  left 
Beer-sheba  with  nothing  but  the  charge  and 
blessing  of  Isaac :  and  in  his  pleading  with 
God  in  his  journey,  he  only  asks  for  bread  to 
eat,  and  raiment  to  put  on,  and  a  return  to 
his  father's  house  in  peace.  But  hear  him  on 
his  return :  "  with  my  staff  I  passed  over  this 
Jordan,  and  now  I  am  become  two  bands." 
And  thus  it  has  been  with  many  since.  They 
set  off  with  no  raised  expectation,  and  with 
no  design  formed,  excepting  to  gain  an  humble 
subsistence:  but  difficulties  vanished  before 
them  ;  the  Lord  prospered  their  way ;  blessed 
the  labour  of  their  hands;  and  gave  them 
power  to  get  wealth.  Others  have  gone  out 
with  confidence  flattered  by  the  most  pleasing 
prospects.  But  every  enterprise  failed ;  every 
dependence  gave  way :  every  comfort  fled ; 
till  they  were  left  like  a  beacon  upon  the  top 
of  the  mountain,  or  a  vessel  stranded  and 
wrecked  upon  the  shore — Therefore  we  ob- 
serve again, 

That  it  is  no  unusual  thing  for  the  same 
individual  to  experience  both  fullness  and 
privation.  "  Ah,"  says  Naomi,  "  once  I  had 
a  husband,  now  I  am  a  widow.  Once  I  had 
children,  now  I  am  childless.  Once  I  had  im- 
portance, now  I  am  without  influence.  Once 
1  had  substance,  now  I  am  destitute — I  went 
out  full,  and  the  Lord  hath  brought  me  home 
again  empty."  Not  only  is  there#a  diversity 
of  conditions  among  men,  so  that  while  one  is 
in  splendour  another  is  in  obscurity,  and  while 
one  is  rich  another  is  poor — but  the  very  same 
person  miy  successively  be  distinguished  and 
neglected,  be  wealthy  and  indigent.  These 
transitions  are  sometimes  gradual ;  and  some- 
times sudden  and  wholly  unlooked  for.  But 
Scripture,  and  all  history  and  observation, 
more  than  remind  us  of  the  possibility  of  these 
chi  lges:  and  wisdom  admonishes  us  to  im- 
prove them — First,  by  not  depending  upon 
our  possessions  and  enjoyments.  Shall  we  set 
our  heart  on  that  which  is  not?  Secondly,  by 
using  them  liberally  while  we  have  them. 
Riches  make  to  themselves  wings,  and  flee 
away :  but,  says  an  old  writer,  we  may  clip 
their  wings  by  charity.  And  Solomon  says, 
"He  that  hath  pity  upon  the  poor  lendeth 
unto  the  Lord;  and  that  which  he  hath  given 


will  he  pay  him  again."  So  that  not  uni'y  is  the 
principal  safe,  but  the  interest  Divine.  "  Cast 
thy  bread  upon  the  waters ;  for  thou  sha.t  find 
it  after  many  days.  Give  a  portion  to  seven, 
and  also  to  eight :  for  thou  knowest  not  what 
evil  shall  be  upon  the  earth."  And  Thirdly, 
by  being  prepared  for  every  vicissitude.  "  1 
know,"  says  Paul,  "  how  to  be  abased,  and 
how  to  abound;  everywhere  and  in  all  things 
I  am  instructed  both  to  be  full  and  to  be  hun- 
gry, both  to  abound  and  to  suffer  need."  It  is 
one  thing  to  know  what  it  is  to  possess,  and 
what  it  is  to  lose,  and  another  to  know  how — 
that  is,  how  to  behave  in  each  as  becometh 
the  principles  of  a  Christian.  It  is  a  great 
thing  to  prosper  and  not  be  exalted  above 
measure;  and  to  be  reduced  without  being 
swallowed  up  of  over-much  sorrow.  To  be 
full  and  not  deny  him,  and  say,  Who  is  the 
Lord  1  And  to  be  poor,  and  not  steal  or  take 
the  name  of  our  God  in  vain.  Yet  this  is 
possible ;  and  through  the  grace  of  the  Holy 
Spirit  the  soul  may  be  braced  up  to  such  a 
moral  strength  of  constitution,  as  to  brave  any 
climate  or  change  of  weather,  however  great 
or  sudden. 

See  also  how  piety  will  acknowledge  the 
hand  of  God  in  every  event.  An  ordinary 
mind  would  have  said,  "I  went  out  full,  and 
am  come  back  empty."  But  Naomi  did  not 
live  without  God  with  her  in  the  world — 
Noami  says,  "  I  went  out  full,  and  the  Lord 
hath  brought  me  home  again  empty.''''  So  Eli 
said,  "  It  is  the  Lord,  let  him  do  what  seemeth 
him  good."  And  Job,  instead  of  dwelHng  on 
the  Sabeans  and  the  elements,  said,  "  the 
Lord  hath  taken,  away.  Blessed  be  the  name 
of  the  Lord." 

God  is  not  the  author  of  sin ;  but  as  to  suf- 
fering— "  Is  there  an  evil  in  the  city  and  the 
Lord  hath  not  done  it  1"  Does  not  he  make 
darkness  as  well  as  create  light?  There  is 
nothing  like  chance,  especially  in  our  trials; 
neither  are  we  to  think  only  or  principally  of 
second  causes.  It  is  a  view  of  God's  agency 
alone  that  can  preserve  us,  either  from  sinning 
or  sinking  in  the  day  of  adversity.  But  the 
cup  which  my  Father  giveth  me  shall  I  not 
drink  it?  I  can  trust  in  him — He  spared  not 
his  own  Son — He  has  always  my  welfato'  at 
heart — 

"Good  when  he  gives,  supremely  good  ; 
Nor  less  when  he  denies  : 
E'en  crosses  from  his  sovereign  hand 
Are  blessings  in  disguise." 

O  let  me  hold  communion  with  him,  not  only 
in  his  word,  but  in  his  works:  not  only  in  his 
ordinances,  but  in  his  dispensations.  Let  me 
cleave  to  him  as  my  exceeding  joy,  and  my 
everlasting  portion,  in  all  the  revolutions  of 
time.  And  look  forward  not  only  to  a  pare, 
but  permanent  state  of  blessedness — 

"  All,  all  on  earth  is  shadow— all  beyond 
Is  substance.    The  reverse  is  folly's  creed. 
How  solid  all  where  change  shall  be  no  mor*" 


NOVEMBER  22. 


375 


NOVEMBER  22. 


■  Pfll  them  which  are  bidden,  Behold,  I  have  pre- 
pared my  dinner  :  my  oxen  and  my  fatlings 
are  killed,  and  all  things  are  ready :  come  unto 
the  marriage." — Matt  xxii.  4. 

God  has  provided  for  all  his  creatures  ac- 
cording to  their  kinds :  "  the  eyes  of  all  wait 
upon  him,  and  he  giveth  them  their  meat 
in  due  season."  Man  is  a  compound  be- 
mg  ;  for  his  body  there  is  the  storehouse  and 
wardrobe  of  nature.  But  in  all  this  there  is 
nothing  for  his  nobler  part,  the  mind.  Here 
the  Gospel  comes  in  to  meet  his  exigences — 
and  with  nothing  less  than  a  feast — and  while 
every  other  feast  is  for  the  body — this  is  en- 
tirely for  the  soul. 

The  spirituality  cf  this  feast  constitutes  the 
excellency  of  it,  and  at  the  same  time  ac- 
counts for  the  neglect  of  it  If  provision  was 
made  to  gratify  the  animal  appetites,  or  the 
desire  for  worldly  riches  and  honour,  it  would 
easily  excite  attention.  But  men  are  earthly, 
and  sensual;  they  are  governed  by  things 
that  are  seen  and  temporal.  Hence  they  hear 
of  spiritual  and  everlasting  things  with  indif- 
ference. But  is  not  this  folly  and  madness  ? 
Is  not  the  mind  the  man  ?  Does  not  he  who 
knew  the  value  of  the  soul  from  the  price  he 
paid  for  the  redemption  of  it,  does  not  he  ask, 
"  What  is  a  man  profited  if  he  should  gain 
the  whole  world  and  lose  his  own  soul  ?  or 
what  shall  a  man  give  in  exchange  for  his 
soul !" 

The  feast  here  is  not  an  ordinary  one.  It 
is  a  royal  feast,  a  royal  marriage  feast,  a  royal 
marriage  feast  for  the  king's  son.  Yet  what 
may  we  look  for  in  such  a  feast  as  this,  that  is 
not  to  be  found  in  the  dispensation  of  the 
Gospel  1 

Is  it  plenitude?  Here  we  have  it  We 
read  of  "abundant  mercy" — of  "plenteous 
redemption" — of  a  Saviour  "  full  of  grace  and 
truth— of  "  all  the  fullness  of  God."  Is  it  va- 
riety? Here  we  have  it  Our  wants  and 
hopes  are  not  only  numerous,  but  various ;  and 
equally  so  are  our  supplies.  Here  is  light  for 
our  darkness.  Righteousness  for  our  guilt 
Strength  for  our  weakness.  Renovation  for 
the  heart.  Peace  for  the  conscience.  The 
supply  of  the  Spirit.  The  comforts  of  the 
Holy  Ghost  Is  it  richness  of  entertainment? 
What  else  can  be  the  meaning  of  the  expres- 
sions, "  a  feast  of  fat  things,  a  feast  of  wines 
on  the  lees,  of  fat  things  full  of  marrow,  of 
wines  on  the  lees  well  refined  ?"  God  pre- 
pares dainties  for  his  guests,  and  they  are  all 
supreme  in  their  kind,  and  infinitely  expen- 
sive. The  Jews  did  eat  angels'  food :  but 
what  was  the  manna  in  the  Desert  compared 
with  the  bread  of  life?  He  that  eateth  of  this 
bread  shall  live  for  ever.  "  Eye  hath  not  seen, 
nor  ear  heard,  neither  have  entered  into  the 
heart  of  man,  the  things  which  God  hath 
prepared  for  them  that  love  him."     Is  it  fel- 


lowship ?  A  feast  is  not  a  private  meal,  an  in- 
dividual indulgence,  but  an  entertainment  de- 
signed to  promote  friendship,  and  social  inter- 
course, and  gratification.  And  here  we  have 
it  We  are  not  solitary  partakers,  tut  have 
companions  the  most  agreeable,  and  excellent, 
and  numerous.  We  sit  down  with  Abraham, 
and  Isaac,  and  Jacob,  with  prophets  and  apos- 
tles, with  the  noble  army  of  martyrs ;  with 
the  general  assembly  and  church  of  the  first- 
born, whose  names  are  written  in  heaven.  Is 
it  enjoyment!  A  man  at  a  feast  discharges 
himself  from  anxieties,  and  gives  up  himself 
to  pleasure  and  delight — "  a  feast  is  made  for 
laughter."  "Joy  becomes  a  feast,"  and  is 
promoted  by  it  But  no  pleasure,  no  delight 
can  resemble  that  which  results  from  an  ex- 
perience of  Divine  grace.  "  Blessed  is  the 
people  that  know  the  joyful  sound."  W  hat  a 
contrast  between  them  and  others !  "  Behold, 
my  servants  shall  eat,  but  ye  shall  be  hungry : 
behold,  my  servants  shall  drink,  but  ye  shall 
be  thirsty :  behold,  my  servants  shall  rejoice, 
but  ye  shall  be  ashamed  :  behold,  my  servants 
shall  sing  for  joy  of  heart,  but  ye  shall  cry  for 
sorrow  of  heart,  and  shall  howl  for  vexation 
of  spirit." 

Yet  it  is  lamentable  to  think  that,  though 
all  things  are  ready,  and  all  are  invited  to  the 
feast,  many  make  light  of  it,  and  go  their 
way.  We  are  therefore  commanded  to  "  com- 
'  pel"  you  to  come  in,  that  the  house  may  be 
filled.  Not  that  violence  is  to  be  employed. 
The  compulsion  is  to  be  suited  to  a  rational 
nature;  and  therefore  to  consist  only  of  the 
urgency  of  persuasion  by  argument  and  mo- 
tive. And  here  the  difficulty  lies  not  in  con- 
vincing the  judgment — since  no  one,  unless 
an  infidel,  will  deny  the  propriety  of  comply- 
ing with  this  call  at  some  time — but  not  at 
present.  Go  thy  way,  therefore;  at  this  time 
you  really,  if  not  verbally,  say  to  the  impor- 
tunity, when  I  have  a  more  convenient  season 
I  will  send  for  thee.  But  is  not  this  delay 
and  postponement  infinitely  dangerous?  Your 
season,  your  only  season,  is  rapidly  passing 
away.  How  soon  will  the  bridge  be  drawn, 
and  the  door  be  shut!  And  then  the  things 
which  belong  to  your  peace  will  be  hid  from 
your  eyes.  Admitting  that  according  to  your 
present  feelings  you  are  resolved  to  seek  at 
some  future  period,  that  period  may  never 
come.  Sickness  is  not  always  the  forerunner 
of  death.  The  disease  too  may  render  you 
incapable  of  thought,  and  then  your  purposed 
repentance  will  be  impracticable.  Impractica- 
ble it  will  always  be,  unless  the  Spirit  of  God 
works  in  you ;  but  if  you  resist  his  strivings 
now,  what  right  have  you  to  expect  that  he 
will  return  then,  and  by  the  most  wonderful 
operation  conquer  your  inveterate  indisposi- 
tion? 

Yea,  the  procrastination  is  as  unreasonable 
as  it  is  dangerous.  Your  compliance  is  as  ne- 
cessary to  your  living  comfortablv  as  to  your 


876 


NOVEMBER  23. 


dying  safely.  Though  the  happiness  of  those 
who  receive  Christ  Jesus  the  Lord  is  com- 
pleted above,  it  is  begun  below.  They  have 
many  present  attainments.  They  do  enter 
into  rest.  Their  souls  are  satisfied  as  with 
marrow  and  fatness.  The  Lord  is  their  shep- 
herd. To  him  they  have  committed  all  their 
concerns.  All  that  is  really  good  for  them  is 
secured  by  his  power,  love,  and  promise.  Their 
tormenting  fears  are  removed.  Their  vain 
and  restless  desires  are  subdued.  They  have 
indeed  their  afflictions,  but  these  are  sancti- 
fied and  softened ;  and  in  a  little  time  all 
tears  shall  be  wiped  from  their  eyes.  Can  you 
imagine  that  God  will  suffer  his  enemies  to 
be  more  happy  than  his  friends]  Can  a  per- 
suasion that  God  is  your  Father,  and  death 
your  deliverer,  and  heaven  your  home,  tend 
to  make  you  less  happy  ?  What  has  the  world 
done  for  you  1  Have  you  not  found  the  way 
of  transgressors  hard  ?  Forsake  the  foolish 
and  live.  All  is  "  prepared"  for  you — God  is 
ready  to  receive  you,  angels  are  ready  to  re- 
joice over  you,  believers  are  ready  to  hail  you 
— "All  things  are  ready — Come  unto  the 
marriage." 


NOVEMBER  23. 

"  Hfi  that  doeth  truth  cometh  to  the  light,  that 
his  deeds  may  be  made  manifest,  that  they  are 
wrought  in  God." — John  iii.  21. 

Of  the  individual  here  spoken  of,  the  char- 
acter, the  business,  and  the  aim  are  all  very 
instructive  and  improving. 

What  is  his  character  1  "He  doeth  truth." 
It  is  not  said  he  readeth  truth,  heareth  truth, 
speaketh  truth,  but  doeth  truth.  Doing  truth 
is  rather  a  peculiar  expression ;  and  the  ques- 
tion is  how  truth  is  to  be  here  understood. 
Now  there  is  the  truth  of  doctrine,  and  the 
truth  of  sincerity. 

He  doeth  truth  according  to  the  former  of 
these  who  pays  it  a  practical  attention.  In  this 
case  the  truth  is  the  word  of  God,  which  is 
filled,  not  with  curious  speculations,  but  mat- 
ters of  unspeakable  importance ;  and  design- 
ed not  to  inform  our  judgments  only,  but  to 
sanctify  and  govern  our  hearts  and  lives. 
Hence  it  is  called,  "  the  way  of  truth,"  be- 
cause it  is  something  in  which  we  are  to 
walk :  we  frequently  read  of  "  walking  in  the 
truth."  "  If  ye  know  these  things,"  says  our 
Saviour,  "  happy  are  ye  if  ye  do  them :"  and 
he  compares  the  man  who  heareth  his  sayings 
and  doeth  them  not  to  a  fool  who  builds  his 
house  upon  the  sand  and  is  ruined  by  the 
storm.  The  Apostle  speaks  of  "  the  work  of 
faith ; '  and  tells  us  the  word  of  God  *  worketh 
effectually  in  them  that  believe."  The  whole 
of  it  is  a  doctrine  "  according  to  godliness." 
No  part  of  it  can  be  uninfluential  when  prop- 
erly regarded.  Its  threatenings  are  designed 
and  adapted  to  awaken  our  fear.  Its  promises 


are  to  excite  our  hope.  It  is  needless  to  men. 
tion  its  commands — these  can  be  given  for  no 
other  purpose  than  to  be  obeyed.  And  arc 
we  not  commanded  to  forsake  the  world,  to 
deny  ourselves,  to  take  up  our  cross,  to  follow 
the  Saviour,  to  go  forth  to  him  without  the 
camp  bearing  his  reproach,  and  when  we  have 
done  all  to  say  we  are  unprofitable  servants, 
and  to  look  for  the  mercy  of  our  Lord  Jesus 
Christ  unto  eterna.  life  1  And  he  that  doeth 
this  doeth  truth. 

He  doeth  truth  according  to  the  latter  of 
these  who  acts  consistently  with  his  convic- 
tions of  it.  There  are  many  who  resist  their 
belief;  or,  as  the  Apostle  says,  "  hold  the 
truth  in  unrighteousness:"  the  word  is,  im- 
prison it.  They  will  not  suffer  it  to  enter 
their  tempers,  and  sway  their  conduct.  They 
believe  that  the  world  is  vanity  and  vexation 
of  spirit,  and  the  belief  is  true,  yet  it  does 
not  induce  them  to  forsake  it.  They  believe 
that  the  worship  of  God  in  their  families  is  a 
duty,  and  the  belief  is  true,  yet  they  neglect 
it.  •  The  same  may  be  said  of  a  thousand 
other  things.  But  the  man  that  doeth  truth 
gives  up  himself  to  his  convictions,  and  follows 
them  whithersoever  they  lead  him,  regardless 
of  consequences.  He  may  have  little  know- 
ledge for  the  time,  but  he  conforms  to  it;  for 
sincerity  cannot  consist  with  the  omission  of 
any  known  duty,  or  the  indulgence  of  any 
known  sin.  Nathanael  was  the  very  man  in 
our  text ;  and  therefore  our  Lord  said  of  him, 
"  Behold  an  Israelite  indeed,  in  whom  is  no 
guile."  He  had  laboured  under  considerable 
mistakes;  but  he  loved  retirement,  and  had 
been  alone  praying  to  be  made  wise  unto  sal- 
vation. He  had  little  light,  but  he  sought  for 
more  ;  he  was  open  to  advice  and  reproof ;  he 
complied  with  Philip's  invitation,  "Come  and 
see"  for  thyself;  and  upon  our  Saviour's  in- 
timation, "When  thou  wast  under  the  fig- 
tree  I  saw  thee,"  he  exclaimed,  "Thou  art 
the  Son  of  God,  thou  art  the  King  of  Israel" 
— And  upon  this  Jesus  promised  to  show  him 
"  greater  things  than  these." 

There  are  some  who  are  not  equally  pru- 
dent and  kind.  They  are  not  tender  of  per- 
sons who  cannot  for  the  time  go  all  their 
lengths.  Yet  were  not  they  led  into  their 
present  views  step  by  step  1  Have  they  not 
been  for  years  learning  what  they  do  not  yet 
sufficiently  understand  1  And  do  they  won- 
der that  others  are  not  completely  initiated  in 
a  few  days  or  weeks  1  What  a  difference  is 
there  between  the  dawn  and  the  day !  and 
yet  is  not  the  one  the '  beginning  and  the 
pledge  of  the  other  ?  And  "  the  path  of  the 
just  is  as  the  shining  light  that  shineth  more 
and  more  unto  the  perfect  day."  And  "  then,'* 
says  the  prophet,  "  shall  we  know,  if  we  fol- 
low on  to  know  the  Lord  :  his  going  forth  is 
prepared  as  the  morning ;  and  he  shall  come 
unto  us  as  the  rain,  as  the  latter  and  former 
rain  unto  the  earth."     If  I  see  a  man  con 


NOVEMBER  24. 


arr 


vinced  of  sin,  humbled  under  a  sense  of  his 
unworthiness,  delivered  from  the  spirit  of  the 
world,  and  seriously  engaged  in  the  use  of  the 
means  of  grace,  let  me  not  be  harsh  because 
he  feels  some  doubts  and  difficulties  from 
which  others  are  now  delivered :  let  rne  af- 
fectionately admonish  him,  as  far  as  he  has 
already  attained,  to  walk  by  the  same  rule, 
and  mind  the  same  thing,  assured  that  if  in 
any  thing  else  he  be  otherwise  minded,  God 
shall  reveal  even  this  unto  him  in  his  own 
time,  and  way,  and  degree.  Let  me  not  en- 
gage him  in  angry  disputes,  or  force  upon 
him  the  deep  things  of  God  which  he  is  un- 
prepared to  receive  ;  but  leave  him  for  time, 
and  observation,  and  experience  to  enlarge 
his  views,  and  be  willing  to  teach  him  as  he 
is  able  to  hear  it.  Paul  gave  strong  meat  to 
them  that  were  of  full  age,  and  who  by  rea- 
son of  use  had  their  senses  exercised  to  dis- 
cern both  good  and  evil :  but  he  fed  babes 
with  milk — Some  give  babes  strong  meat, 
yea,  and  even  the  bones  of  controversy ! 

It  is  well  for  persons  to  try  their  ground, 
and  to  feel  their  own  way ;  and  he  walketh 
surely  that  walketh  uprightly;  and  he  that 
doth  his  will  shall  know  of  the  doctrine 
whether  it  be  of  God.  Some  of  the  mast 
eminent  characters  that  have  adorned  the 
Church  attained  their  evangelical  sentiments 
by  degrees,  and  principally  derived  them  from 
experience.  The  changes  in  nature  are  grad- 
ual ;  the  seasons  melt  into  each  other ;  there 
are  no  disruptions.  There  also  things  are 
slower  in  their  growth  in  proportion  to  their 
value.  The  oak,  the  king  of  the  forest,  does 
not  shoot  up  all  at  once  like  nettles  and  reeds. 
The  mushroom  is  the  vegetation  of  a  night — 
We  are  not  fond  of  mushroom-converts.  We 
have  never  been  taught  by  the  result  to  ad- 
mire those  who  instantly  become  so  wise, 
talkative,  disputatious,  and  decisive.  Their 
knowledge  gets  dangerously  in  advance, 
while  its  companions  and  guardians,  experi- 
ence and  practice,  are  left  so  far  behind.  The 
knowledge  they  boast  of  is  like  the  head  of  a 
rickety  child,  too  large  for  the  other  parts  of 
the  body ;  it  is  the  effect  not  of  strength,  but 
of  weakness  and  disease ;  and  by  destroying 
proportion  is  not  a  beauty,  but  a  deformity. 

Whatever  be  the  defects  of  him  that  doeth 
truth,  he  may  be  known  by  this — If  he  has 
not  the  light,  "  he  cometh  to  the  light.'''' 


NOVEMBER  24. 

M  He  that  doeth  truth  cometh  to  the  light,  that 
his  deeds  may  be  made  manifest  that  they  are 
wrought  in  God." — John  iii.  21. 

What  is  his  business  ? 

u  He  cometh  to  the  light.''''  He  is  not 
averse  to  it  He  is  not  afraid  of  it.  Why 
should  he  wish  to  shun  it  ?  It  is  for  the  thief, 
tho  murderer,  the  adulterer,  to  feel  the  morn- 


ing as  the  shadow  of  death ;  not  the  man  who 
is  honestly  going  forth  to  his  work  and  to  la- 
bour until  the  evening.  "  If,"  says  the  man 
that  is  upright  in  the  way — "  if  I  am  not 
right,  I  wish,  above  al!  things,  to  be  right, 
and  to  be  led  into  all  truth.  Hide  nothing 
from  me.  Where  my  soul  and  eternity  are 
concerned  I  dread  delusion.  I  cannot  bear 
uncertainty.  Let  me  come  to  the  lighw"  And 
how  does  he  this  !     He  does  it  five  ways. 

He  comes  to  the  light  by  self-inspection 
There  are  cases  in  which  he  will  more  sol 
emnly  and  expressly  examine  himself:  sue! 
as  the  close  of  the  year ;  and  when  he  is  ap 
.proaching  the  table  of  the  Lord;  and  whet 
under  those  events  which  are  called  by  the 
sacred  writers  trials,  because  they  are  intend- 
ed to  show  us  what  manner  of  spirit  we  are 
of.  But  he  will  be  habitually  a  self-observer, 
and  will  look  not  only  at  his  actions,  but  es- 
pecially at  his  motives  and  the  state  of  his 
heart 

He  comes  to  the  light  by  attention  to  the 
Scriptures.  To  their  decisions,  and  counsels, 
and  reproofs,  he  endeavours  to  lay  himself 
fairly  open.  And  instead  of  turning  away 
from  those  parts  which  more  particularly  bear 
upon  his  own  office  and  condition,  towards 
them  he  will  look  more  frequently  and  fully. 
"Am  I  a  parent?  Am  I  a  member  of  a 
church  ?  Am  I  poor  1  Am  I  prosperous  1 
Lord,  what  wilt  thou  have  me  to  do?" 

He  comes  to  the  light  by  hearing  the  word 
preached.  The  minister  is  to  take  forth  the 
precious  from  the  vile  ;  to  discriminate  char- 
acters, to  divide  the  word  of  truth,  and  to  give 
to  every  hearer  his  appropriate  encourage- 
ment or  censure.  And  he  that  doeth  truth 
will  receive  his  word  with  meekness.  He 
will  not  try  to  bribe  the  prophet  or  desire 
him  to  prophesy  smooth  things.  He  will  not 
be  offended  because  the  preacher  is  faithful ; 
but  will  say  to  him,  as  Eli  did  to  Samuel,  who 
had  received  a  message  from  God  concerning 
him,  "  What  is  the  thing  that  the  Lord  hath 
said  unto  thee  ]  I  pray  thee  hide  it  not  from 
me  :  God  do  so  to  thee,  and  more  also,  if  thou 
hide  any  thing  from  me  of  all  the  things  that 
he  said  unto  thee."  Such  a  man  is  likely  to 
apply  too  much  to  himself  rather  than  too 
little.  And  this  will  commonly  be  the  case 
with  regard  to  those  things  which  are  said  to 
unmask  hypocrites,  and  to  exclude  the  usurp- 
ers of  religious  privileges.  It  is  not  easy, 
says  Bishop  Hall,  to  beat  out  the  dogs  with- 
out making  the  children  cry. 

He  cometh  to  the  light  by  religions  inter- 
course. "They  shall  ask  the  way  to  Zion 
with  their  faces  thitherward."  And  whom 
can  they  better  consult,  than  those  who  know 
the  way,  not  from  maps  f>  nd  books  only,  but 
from  having,  and  some  of  them  a  long  time, 
travelled  in  it  themselves.  They  feel  an  in- 
terest in  such  inquiries,  and  will  be  sure  to 
sympathize  with  them ;  and  will  be  able  to 


378 


NOVEMBER  25. 


solve  many  a  doubt,  and  remove  many  a  fear. 
They  can  speak  from  their  own  experience. 
And  blessed  be  God  there  are  few  neighbour- 
hoods now  in  which  such  helpers  as  these  are 
not  to  be  found — and  the  Lord  add  to  his  peo- 
ple, how  many  soever  they  be,  a  hundred-fold  ! 
Above  all,  he  doth  this  by  prayer  ;  humble, 
and  earnest,  and  persevering  prayer,  for  di- 
vine teaching.  This  is  indeed  coming  to  the 
light ;  it  is  coming  to  the  fountain  of  light, 
coming  to  "  the  Father  of  lights,"  from  whom 
every  good  and  every  perfect  gift  descends. 
He  will  convince  us  that  the  way  of  man  is 
not  in  himself,  and  that  no  means,  however 
good  in  themselves,  can  render  ueedless  his 
own  agency.  But  none  teacheth  like  him. 
He  can  make  the  very  deaf  to  hear,  and  the 
blind  to  see.  Under  the  influence  of  his  di- 
rection, the  wayfaring  man,  though  a  fool, 
shall  not  err  therein.  Happy  they  who  are 
brought  to  his  feet,  and  are  crying  from  the 
heart,  "  Lead  me  in  thy  truth,  and  guide  me; 
for  thou  art  the  God  of  my  salvation,  on  Thee 
do  I  wait  all  the  day."  "  Search  me,  O  God, 
and  know  my  heart :  try  me,  and  know  my 
thoughts :  and  see  if  there  be  any  wicked 
way  in  me,  and  lead  me  in  the  way  everlast- 
ing." They  will  not,  they  cannot  seek  him 
in  vain.  He  has  said,  and  the  Scripture  can- 
not be  broken,  "  If  any  of  you  lack  wisdom, 
let  him  ask  of  God,  that  giveth  to  all  men 
liberally,  and  upbraideth  not ;  and  it  shall  be 
given  him."  "  If  ye,  being  evil,  know  how 
to  give  good  gifts*  unto  your  children  ;  how 
much  more  shall  your  heavenly  Father  give 
the  Holy  Spirit  to  them  that  ask  him !" 


NOVEMBER  25. 

"He  that  doeth  truth  cometh  to  the  light,  that 

HIS  DKEDS   MAV  BE    MADE    MANIFEST,  THAT  THEY 

are  wrought  in  God." — John  iii.  21. 

What  is  his  aim  ? 

"  That  his  deeds  may  he  made  manifest, 
that  they  are  wrought  in  God." 

The  aim  is  personal :  "  His  deeds."  There 
are  some  who  live  much  abroad,  and  are 
eager  to  pry  into  the  affairs  and  condition  of 
others,  and  it  extends  even  to  their  religious 
concerns.  But  we  are  commanded  to  "  com- 
mune with  our  own  hearts."  When  our  Lord 
had  foretold  the  duty  and  destiny  of  Peter, 
Peter  should  have  instantly  prayed,  "  Lord, 
prepare  me  for  all  thy  will ;"  but  instead  of 
this  he  asks  concerning  John,  "  Lord,  and 
what  shall  this  man  do  ?"  But  our  Saviour, 
far  from  encouraging  such  curiosity,  said, 
"  What  if  I  will  that  he  tarry  till  I  come  ? 
What  is  that  to  thee?  Follow  thou  me." 
Many,  it  is  to  be  feared,  in  reading  and  hear- 
ing, think  more  of  others  than  of  themselves; 
but  we  should  endeavour  to  bring  home  the 
subject,  whatever  it  be,  to  our  own  souls — 
"  Am  I  neglecting  this  duty  ?   Do  T  stand  ex- 


posed to  this  threatening  ?  Am  I  tho  heir  ot 
this  promise  :  Have  I  any  part  or  lot  in  this 
matter  ?  Is  my  heart  right  in  the  sight  of 
God  ?"  This  is  the  case  with  the  man  that 
"doeth  truth  and  cometh  to  the  light." 

The  aim  is  practical :  that  "  his  deeds"— 
Not  his  apinions  and  sentiments  only  or  prin 
cipally.  They  are  indeed  of  importance,  and 
he  will  be  concerned  to  have  them  in  accord- 
ance with  the  Scripture  :  but  if  a  man  does 
not  in  his  inquiry  go  beyond  the  determina- 
tion of  the  orthodoxy  of  his  creed,  he  forgets 
that  the  devils  also  believe  and  tremble.  He 
forgets  that  faith  without  works  is  dead,  being 
alone.  "  Can  faith  save  him  ?"  Yes ;  but  not 
such  faith  :  and  this  was  the  meaning  of  the 
Apostle.  The  faith  that  saves,  as  he  observes, 
shows  itself  by  its  works.  It  works  by  love ; 
it  purines  the  heart;  it  overcometh  the  world. 
Real  believers  stand,  walk,  live  by  faith.  We 
therefore  must  look  after  the  influences  and 
effects  of  the  truth  as  it  is  in  Jesus :  we  must 
remark  our  deeds,  our  actions,  conduct,  course 
of  life.  If  we  know  these  things,  happy  are 
we  if  we  do  them — By  this  our  state  and 
character  are  to  be  evinced :  "In  this  the 
children  of  God  are  manifest,  and  the  chil 
dren  of  the  devil :  whosoever  doeth  not  right- 
eousness is  not  of  God,  neither  he  that  loveth 
not  his  brother." 

The  aim  is  important:  "That  his  deedr 
may  be  made  manifest,  that  they  are  wrought 
in  God."  That  is,  whether  they  are  the  mere 
produce  of  nature,  or  the  genuine  effects  ot 
Divine  grace.  Here  it  is  admitted  as  a  prin- 
ciple that  the  religion  of  a  Christian  is  not 
self-derived,  but  springs  from  a  Divine  source. 
How  can  it  be  otherwise?  Who  can  bring  a 
clean  thing  out  of  an  unclean  ?  The  stream 
cannot  rise  higher  than  the  fountain  :  no  ef- 
fect can  exceed  its  cause  in  any  thing.  That 
which  is  of  the  flesh  is  flesh :  but  that  which 
is  spiritual  must  be  of  the  Spirit.  Accord- 
ingly God  has  promised  to  put  his  Spirit 
within  his  people :  and  to  this  every  thing 
good,  either  possessed  or  done  by  them,  is 
ascribed — They  are  his  workmanship — This 
people,  says  he,  have  I  formed  for  myself, 
they  shall  show  forth  my  praise. 

And  behold  the  grand  point  to  decide.  It 
would  indeed  be  absurd  to  press  some  of  you 
to  determine  this  thing.  It  is  obvious  already 
that  your  deeds  are  not  wrought  in  God.  You 
can  feel  no  uncertainty  in  your  minds  con- 
cerning it.  You  must  be  sure  that  your  dis- 
regard of  private  prayer,  your  neglect  of  fam- 
ily worship,  your  violations  of  the  Sabbath, 
your  intemperance,  pride,  covetoueness,  and 
revenge,  cannot  come  from  the  Spirit  of  him 
that  calleth  you. 

But  some  persons  make  pretensions  to  piety 
who  would  do  well  to  inquire — whether  there 
is  any  thing  in  their  religion  tnat  requires  or 
bespeaks  a  Divine  agency.  For  surely  they 
may  have  a  form  of  knowledge,  or  a  form  of 


NOVEIVIBER  26. 


379 


godliness,  they  may  come  to  his  house  and 
honour  him  with  their  lips,  they  may  pray 
without  desire,  and  sing  without  praise,  with- 
out having  the  Spirit  of  the  living  God  dwell- 
ing in  them.  Are  we  not  only  convinced,  but 
converted'!  Not  only  reformed,  but  reno- 
vated 7  Not  only  excited  in  our  passions,  but 
transformed  by  the  renewing  of  the  mind? 
Have  we  not  only  another  heart,  but  a  new 
one  7  Do  we  differ  not  only  from  others,  but 
from  our  former  selves  7  Do  we  worship  God 
in  the  spirit,  and  rejoice  in  Christ  Jesus,  and 
have  no  confidence  in  the  flesh 7  Do  we  bear 
any  of  the  unerring  features  of  the  household 
of  faith  7  Do  we  feel  like  them  7  Are  our 
joys,  and  sorrows,  and  hopes,  and  fears  the 
same  with  theirs  who  are  led  by  the  Spirit  of 
God  and  are  the  sons  of  God  7  Are  we  run- 
ning with  them  in  the  race  that  is  set  before 
us  ]  and  fighting  with  them  the  good  fight  of 
faith  7 

How  much  depends  upon  the  decision  !  It 
involves  the  glory  of  God.  For  we  cannot 
praise  him  for  doing  what  we  think  he  has 
not  done,  or  conferring  what  we  think  he 
has  not  conferred.  We  may  bless  him  for  the 
exercise  of  his  patience,  and  for  favouring  us 
with  space  for  repentance,  and  the  means  of 
grace  ;  but  this  is  not  the  glowing  gratitude 
of  the  man  who  can  say,  "  Thou  hast  wrought 
all  our  works  in  us."  It  also  must  affect  our 
own  comfort ;  according  to  the  words  of  the 
Apostle ;  "  Let  every  man  prove  his  own 
work,  and  then  shall  he  have  rejoicing  in 
himself  alone,  and  not  in  another."  The  joy 
does  not  arise  from  the  consciousness  of  his 
being  the  author  of  the  work,  out  the  subject 
of  it :  it  is  his  "  own  work,"  not  as  it  is 
wrought  by  him,  but  in  him.  And  how  de- 
lightful, how  animating  must  the  persuasion 
of  this.  Divine  reality  prove  !  Apd  what  may 
we  not  expect  from  the  experience  of  it  7 
"  Now  he  that  hath  wrought  us  for  the  self- 
same thing  is  God,  who  hath  also  given  unto 
us  the  earnest  of  the  Spirit." 

The  decision  is  not  more  important  than  it 
is  possible.  We  are  commanded  to  seek  it 
We  are  provided  with  all  the  means  and  as- 
sistances essentia]  to  the  attainment.  The 
very  anxiety  to  determine  is  a  token  for  good ; 
and  is  here  made  by  our  Lord  himself  to  char- 
acterize the  subject :  "  He  that  doeth  truth 
corneth  to  the  light,  that  his  deeds  may  be 
made  manifest,  that  they  are  wrought  in  God." 


NOVEMBER  26. 

"  J  shall  be  satisfied" — Psalm  xvii.  15. 

The  Lord's  people  are  not  strangers  to  sat- 
isfaction now.  We  read  of  their  being  satis- 
fied early  with  his  favour;  satisfied  with  his 
goodness ;  abundantly  satisfied  with  the  fat- 
ness of  his  house.  But  this  is  true  only  in 
degiee:  that  is,  they  are  satisfied,  compared 


with  what  others  feel,  and  with  wiiat  they 
themselves  once  felt  They  have  found  the 
supreme  good,  and  they  desire  nothing  be- 
yond it — But  they  desire  more  of  it — They 
long  to  know  their  Lord  and  Saviour  more 
clearly,  to  resemble  him  more  fully,  to  enjoy 
him  more  entirely.  David  therefore  speaks 
of  his  satisfaction  as  future;  and  not  only 
mentions  the  source  of  it;  "I  will  behold  thy 
face  in  righteousness ;"  but  fixes  the  period : 
"  I  shall  be  satisfied,  when  I  awake  witl  thy 
likeness." 

Here  we  see,  shall  I  say — the  insatiable 
ambition  religion  inspires.  What  an  enlarged- 
ness  of  views  and  feelings  do  the  subjects  of 
Divine  grace  experience !  so  that  they  not 
only  pass  by,  as  beneath  their  attention,  what 
mortals  idolize,  but  soar  beyond  all  that  God 
himself  has  done  for  them  here,  content  with 
nothing  short  of  his  full  vision  and  likeness 
in  heaven ;  keeping  on  the  wing,  and  contin- 
uing all  manner  of  search,  till  they  reach  a 
rest  and  a  prize  so  distant  and  so  infinite ! 
And  we  have  witnessed  this  grandeur  and 
elevation  of  soul,  even  in  the  humblest  walks- 
of  pious  life.  The  rude  mechanic,  and  the 
illiterate  ploughman,  though  incapable  of  con- 
structing the  poetry,  have  felt  all  the  senti- 
ment of  the  poet — 

"  He  by  himself  hath  sworn, 
I  on  his  oath  depend  ; 
I  shall,  on  eagle  wings  upborne, 
To  heaven  ascend  : 
"I  shall  behold  his  face, 
1  shall  his  power  adore ; 
And  sing  the  wonders  of  his  love, 
For  evermore." 

How  mean-spirited  arc  the  aims  and  taste  of 
the  worldly  hero  and  philosopher,  compared 
with  this ! 

Here  we  behold  the  excellency  of  the  soul. 
It  is  the  prerogative  of  man  only  to  be  capa- 
ble of  such  sublime  satisfaction.  But  he  was 
made  for  it;  and  his  destination  explains  the 
enigma  he  now  presents.  Detached  from  this 
prospect,  his  greatness  would  be  inexplicable. 
He  would  seem  a  vessel  freighted  at  an  incal- 
culable expense,  for  an  important  enterprise, 
and  as  if  designed  to  sail  an  immense  voyage, 
only  to  cruise  a  few  leagues  and  a  few  days, 
and  then  founder  and  be  lost  Other  creatures 
have  a  good  suited  to  their  nature,  and  they 
partake  of  it,  and  look  no  further,  but  are  sat- 
isfied. Is  man  satisfied?  He  has  faculties 
which  carry  him  beyond  the  limits  of  his  con- 
dition. He  has  an  imagination  which  nothing 
can  realize.  He  feels  desires  and  expectations 
which  nothing  fulfils.  He  is  struck  with  nov- 
elty, and  pleased  with  diversions ;  but  these, 
after  a  while,  lose  their  charm ;  and  by  the 
time  he  has  reached  sixty  or  seventy,  he 
seems  to  have  run  his  round,  and  feels  an  en- 
nui irksome  and  intolerable,  unless  he  is  ani- 
mated by  the  spirit  of  our  text  This  would 
explain,  and  relieve,  and  enliven  all,  by  show- 
ing him  that  the  present  is  only  the  threshold 


380 


NOVEMBER  27. 


i  »f  existence .  that  he  is  now  only  in  a  state 
»f  instruction  and  discip  ine;  that  nothing  is 
lesigned  to  detain  him  here ;  that  this  is  only 
*  passage  to  the  home  of  his  heart  and  his 
portion  for  ever. 

But  what  a  view  does  it  give  us  of  this 
blessedness,  that  it  can,  that  it  will  satisfy 
every  longing  of  the  soul  itself!  Here  two 
things  will  serve  additionally  to  enhance  its 
greatness.  Our  capacities  will  be  amazingly 
enlarged  hereafter  to  what  they  now  are. 
Men  who  have  put  away  childish  things,  re- 
quire far  more  to  satisfy  them  than  is  neces- 
sary for  infants.  We  should  think  highly  of 
any  thing  that  would  satisfy  such  minds  as 
Newton's  and  Bacon's.  But  the  least  in  the 
kingdom  of  heaven  will  be  greater  than  they. 
Then  we  must  think  of  the  duration  of  the 
pleasure.  Many  things  will  satisfy  for  a 
while ;  but  here  are  thousands  of  ages  to  be 
provided  for.  What  discoveries  and  employ- 
ments, what  acquisitions  and  enjoyments  must 
those  be,  which  will  yield  undeclining  satis- 
faction for  ever  and  ever! 

What  do  you  think  of  this  ]  Is  not  such  a 
prospect  inviting  ?  Does  any  thing  here  sati- 
ate the  hunger  and  thirst  of  the  mind  ?  Do 
you  not  feel  vanity  in  every  success,  as  well 
as  vexation  of  spirit  in  every  disappointment] 
Yet  this  is  your  best  condition — It  is  all  the 
happiness  you  will  know  if  you  die  out  of 
Christ.  You  will  then  awake ;  but  it  will  be 
to  know  the  reality  of  the  blessedness  of 
which  we  speak — to  know  that  you  have  lost 
t — lost  it  for  ever — and  lost  it  for  nothing. 
You  will  therefore  awake  to  everlasting  shame 
ind  contempt. 

But  as  for  you,  ye  heirs  of  glory,  turn  the 
nrospect  of  this  satisfaction  to  your  advantage, 
{'""or  which  purpose — First,  make  it  sure.  Sec- 
sndly,  keep  it  clear.  Thirdly,  bring  it  near. 
Fourthly,  use  it  daily.  Carry  it  into  your  re- 
ligious duties;  it  will  enliven  you.  Carry  it 
into  your  trials;  it  will  sustain  you.  Carry 
it  into  the  valley  of  the  shadow  of  death ;  it 
will  comfort  you.  A  notion  formerly  prevail- 
ed, that  if  a  man  travelled  with  a  myrtle 
wand  in  his  hand,  he  would  feel  no  fainting 
or  weariness.  Here  is  the  reality  of  the  fic- 
tion— This  hope  is  the  true  myrtle  staff". 
Take  it  constantly  along  with  you :  and  you 
will  renew  your  strength — you  will  run  and 
not  be  weary,  and  walk  and  not  faint. 


NOVEMBER  27. 
*  He  knoweth  the  way  that  I  take." — Job  xxiii.  10. 
This,  under  the  dark  and  distressing  dis- 
pensation with  which  he  was  exercised,  af- 
forded Job  relief  and  satisfaclion — The  know- 
ledge of  his  covenant  God  and  Fattier :  "  He 
knoweth  the  way  that  I  take."  But  what  are 
we  to  understanfl  by  this  knowledge  1  Ac- 
quaintance and  approbation. 


First,  acquaintance.  So  he  knoweth  tne 
way  that  his  people  take :  and  so  he  knoweth 
also  the  way  that  others  take.  But  they  do 
not  deem  this  a  privilege  ;  yea,  it  is  an  irk- 
some and  fearful  reflection ;  and  therefore  in- 
stead of  having  recourse  to  it  for  consolation, 
they  endeavour  to  banish  it  from  their  minds 
"  For  he  that  doeth  evil  hateth  the  light,  nei- 
ther cometh  to  the  light,  lest  his  deeds  should 
be  reproved."  «  But  he  that  doeth  truth 
cometh  to  the  light."  He  feels  pleasure  in 
the  thought,  "  Thou  God  seest  me."  Not 
that  he  is  so  vain  and  ignorant  as  to  imagine 
that  he  can  bear  censureless  the  gaze  of  Om- 
niscience ;  far  from  it :  he  is  conscious  that 
God  will  see  much  that  is  amiss  in  him — but 
he  is  conscious  too,  that  God  himself  will  see 
nothing  wrong  in  him  which  he  does  not  wish 
to  have  rectified.  "  I  must  be  cured  ;  and  he 
alone  can  heal  me ;  and  therefore  I  rejoice 
that  his  knowledge  prepares  him  to  deal  un- 
erringly with  me ;  and  therefore  I  can  pray, 
See  if  there  be  any  wicked  way  in  me,  and 
lead  me  in  the  way  everlasting." 

And  as  this  relieves  him  with  regard  to  his 
experience,  so  it  comforts  him  with  regard  to 
his  outward  condition  and  circumstances  in 
the  world.  He  telleth  all  my  wanderings. 
He  knoweth  all  my  walking  through  this 
great  wilderness.  He  sees  all  my  dangers, 
and  can  defend  and  guide  me.  1  know  not 
the  way  that  I  take,  but  he  knoweth  it,  and 
my  welfare  depends  upon  his  knowledge,  not 
mine.  He  is  now  bringing  the  blind  by  a  way 
that  they  know  not,  and  is  leading  them  in 
paths  that  they  have  not  known ;  and  he  will 
make  darkness  light  before  them,  and  crooked 
things  straight ;  these  things  will  he  do  unto 
them  and  not  forsake  them.  All  is  now  per- 
fectly clear  to  him ;  and  I  can  trust  him  vfhen 
he  says,  And  thou  shalt  know  hereafter. 

There  is  also  another  case.  "  Am  I  misun- 
derstood by  friends,  and  reproached  by  ene- 
mies, while  acting  conscientiously  and  up- 
rightly? How  pleasing  is  it  to  turn  from 
creatures  so  liable  to  err,  and  appeal  to  him 
who  searcheth  the  heart,  and  discerns  our 
motives  and  aims!  My  witness  is  in  heaven, 
and  my  record  is  on  high."  u  Let  my  sen- 
tence come  forth  from  thy  presence ;  let  thine 
eyes  behold  the  things  that  are  equal" — "He 
knoweth  the  way  that  I  take." 

Secondly,  approbation.  Thus  "  he  knoweth 
the  way  of  the  righteous,"  but  does  not  know 
the  way  of  the  ungodly.  "  For  the  way  of 
the  ungodly  shall  perish ;"  he  "  is  angry  with 
the  wicked  every  day."  But  if  any  man  love 
God,  the  same  is  known  of  him.  The  Lord 
takes  pleasure  in  them  that  fear  him.  The 
words  of  their  mouths  and  the  meditations  o. 
their  hearts  are  acceptable  in  his  sight.  And 
that  Job  here  peculiarly  intends  approbation 
is  obvious  from  the  words  which  follow : 
"  When  he  hath  tried  me,  I  shall  come  forth 
as  gold.    My  foot  hath  held  his  steps  his  wav 


NOVEMBER  28. 


881 


have  I  kept,  and  not  declined.  Neither  have 
I  gone  back  from  the  commandment  of  his 
lips;  1  have  esteemed  the  words  of  his  mouth 
more  than  my  necessary  food."  So  confesses 
the  Church:  "All  this  is  come  upon  us;  yet 
have  we  not  forgotten  thee,  neither  have  we 
dealt  falsely  in  thy  covenant.  Our  heart  is 
not  turned  back,  neither  have  our  steps  de- 
clined from  thy  way ;  though  thou  hast  sore 
broken  us  in  the  place  of  dragons,  and  cov- 
ered us  with  the  shadow  of  death."  And  says 
David,  "  For  I  am  become  like  a  bottle  in  the 
smoke,  yet  do  I  not  forget  thy  statutes."  And 
it  is  well  when  in  our  sufferings  we  can  ap- 
prove ourselves  unto  God.  You  are  not,  says 
Peter,  to  suffer  as  evil-doers,  Dut  as  Chris- 
tians ;  and  therefore  he  adds,  "  Let  them  that 
suffer  according  to  the  will  of  God  commit 
the  keeping  of  their  souls  to  him  in  well-do- 
ing, as  unto  a  faithful  Creator."  Jacob  had 
this  satisfaction  when  he  was  returning  from 
Padan-aram,  and  had  to  meet  his  infuriated 
brother :  be  could  therefore  plead,  "  O  God 
of  my  father  Abraham,  and  God  of  my  father 
Isaac,  the  Lord  which  saidst  unto  me,  Return 
unto  thy  country,  and  to  thy  kindred,  and  I 
will  deal  well  with  thee."  Thy  word  has 
brought  me  into  this  strait;  and  therefore  I 
have  a  gracious  right  to  rely  upon  thy  care 
for  safety  and  deliverance.  It  was  otherwise 
with  Elijah  when  he  fled  from  the  face  of 
Jezebel,  and  concealed  himself  in  the  cave 
at  Horeb :  and  therefore  says  God,  "  What 
dost  thou  here,  Elijah1?"  He  was  unable  to 
frame  an  answer  that  did  not  reflect  upon  his 
own  fear  and  distrust ;  and  had  not  God  dealt 
with  Jiim  better  than  he  deserved,  he  would 
nave  found  that  the  turning  away  of  the  sim- 
ple slays  them. 

But  whatever  be  our  state  and  circum- 
stances, let  us  seek  the  testimony  that  we 
please  God,  and  labour  that  whether  present 
or  absent  we  may  be  accepted  of  him.  What 
can  sustain  and  animate  like  this  ?  "  Let  them 
curse,  but  bless  thou." 


NOVEMBER  28. 

"  Blessed  be  the  God  and  Father  of  our  Lord 
Jesus  Christ,  who  hath  blessed  us  with  all  spir- 
itual blessings  in  heavenly  places  in  Christ.'1'' — 
Ephes.  i.  3. 

There  is  a  correspondence  observable  be- 
tween God  and  his  people ;  or,  so  to  speak,  a 
spiritua.  flux  and  reflux  from  God  to  them, 
and  frorr.  them  to  God.  He  chooses  them, 
and  they  choose  him.  He  sanctifies  them, 
and  they  sanctify  him.  He  glorifies  them, 
and  they  glorify  him. 

Thus,  in  the  words  before  us,  we  have 
grace  for  grace,  and  blessing  for  blessing. 
"  Rlea?ed  be  the  God  and  Father  of  our  Lord 
Jesue  Christ,  who  lias  blessed  us  with  all  spir- 
itual b'essings  in  heavenly  places  in  Christ" 


All  our  happiness  and  duty  are  found  in  this 
circulation.  If  God  does  not  bless  us,  we  are 
miserable ;  if  we  do  not  bless  God,  we  are 
criminal. 

Yet  there  is  a  great  difference  between 
these  benedictions.  His  blessing  us  precedes 
our  blessing  him,  and  we  love  him  because 
he  first  loved  us.  His  blessing  us  is  a  real 
communication;  and  the  Apostle  character- 
izes the  benefits  which  it  bestows  four  ways: 
by  their  quality ;  by  their  plenitude ;  by  their 
residence ;  and  by  their  relation — He  blesses 
us  with  "  spiritual"  blessings ;  with  "  all" 
spiritual  blessings ;  with  all  spiritual  blessings 
"  in  heavenly  places;"  with  all  spiritual  bless- 
ings in  heavenly  places  "  iu  Christ."  But 
our  blessing  of  God  can  add  nothing  to  his 
perfection.  Our  goodness  extendeth  not  to 
him.  He  is  exalted  above  all  blessing  and 
praise.  Yet  we  can  praise  him  declaratively ; 
and  he  that  offereth  praise  glorifieth  him. 

The  soul  of  this  is  gratitude.  Gratitude 
has  been  defined  as  a  disposition  to  return  a 
favour  received.  Towards  man  it  may  be 
thus  expressed ;  it  may  be  thus  fully  express 
ed ;  yea,  more  than  an  equivalency  or  com- 
pensation for  a  benefit  has  been  often  made 
but  in  this  manner  it  can  never  be  expressed 
towards  God.  His  goodness  is  infinite ;  ami 
therefore  our  gratitude  is  to  appear  not  in 
discharging  our  obligations,  but  in  feeling 
them,  and  in  a  concern  to  make  suitable  re- 
turns while  adequate  ones  are  out  of  oui 
power.  Thus  David  asks,  "What  shall  J 
render  unto  the  Lord  for  all  his  benefits  to- 
wards me?"  And  thus  we  bless  him,  not  only 
verbally,  but  practically,  and  show  forth  his 
praise,  as  it  is  beautifully  expressed,  not  only 
with  our  lips,  but  in  our  lives,  by  giving  up 
ourselves  to  his  service,  and  by  walking  be- 
fore him  in  holiness  and  righteousness  all  our 
days. 

Who  does  this  1  Who  is  not  condemned  by 
this  subject?  Instead  of  blessing  God,  we  are 
senseless  or  silent.  Instead  of  abundantly 
uttering  the  memory  of  his  great  goodness, 
we  are  murmurers  and  complainers.  Suffer 
the  clamour  of  a  few  trials  to  drown  the  voice 
of  a  thousand  mercies — Yet  Paul  had  suf- 
fered the  loss  of  all  things,  and  was  even  a 
prisoner  when  he  used  this  glowing  language , 
"  Blessed  be  the  God  and  Father  of  our 
Lord  Jesus  Christ,  who  hath  blessed  us  with 
all  spiritual  blessings  in  heavenly  places  in 
Christ." 

We  are  backward  to  all  religious  exercises, 
but  even  selfishness  may  make  us  attentive 
to  other  duties.  Compelled  by  our  necessities, 
we  pray ;  we  call  upon  our  Benefactor  in  the 
day  of  trouble;  but  when  we  have  gained 
our  purpose,  we  soon  forget  his  works,  and 
the  wonders  which  he  has  shown  us.  Were 
there  not  ten  cleansed  ?  But  where  are  the 
nine  ?  Even  Hezekiah  rendered  not  according 
to  the  benefit  done  him,  for  his  heart  wa«> 


382 


NOVEMBER  29. 


lifted  up.  Who  san  reflect  upon  this,  and  not 
exclaim,  "  O  that  men  would  praise  the  Lord 
tor  his  goodness,  and  for  his  wonderful  works 
to  the  children  of  men !" 

Let  me  then  lay  down  three  rules,  by  ob- 
serving which  we  shall  experience  and  ex- 
press more  of  this  blessed  and  blessing  temper 
of  mind. 

First.  Labour  to  ascertain  your  own  in- 
terest in  Divine  things.  Seek  the  full  assu- 
rance of  hope  unto  the  end.  O !  when  I 
can  view  the  blessings  revealed  in  the  Gospel 
as  my  portion,  when  "  1  can  read  my  title 
clear  to  mansions  in  the  skies,"  when  I  can 
draw  near  to  God  as  my  exceeding  joy,  then 
all  the  powers  of  gratitude  are  touched  ;  then 
all  its  springs  are  opened ;  then  by  the  mer- 
cies of  God  I  present  my  body  as  a  living  sac- 
rifice ;  then  I  say,  Speak,  Lord,  for  thy  servant 
heareth. 

Secondly.  Often  and  carefully  consider 
your  mercies.  Nothing  can  affect  us  but  as 
it  is  in  our  thoughts.  Therefore  forget  not 
all  his  benefits.  Make  them  pass  and  repass 
in  your  reviews.  Dwell  upon  the  evils  from 
which  you  have  been  delivered,  the  provision 
with  which  you  have  been  fed,  the  robes 
with  which  you  have  been  adorned — Once 
a  slave,  now  redeemed ;  once  guilty,  now 
justified  from  all  things;  once  a  child  of 
vvratl ,  now  an  heir  of  God,  and  a  joint-heir 
with  Christ.  Ebenezer!  Surely  goodness  and 
mercy  have  followed  me  all  the  days  of  my 
life,  and  I  shall  dwell  in  the  house  of  the 
Lord  for  ever. 

Thirdly.  Gain  and  preserve  a  growing 
nense  of  your  unworthiness.  There  is  an 
inseparable  connexion  between  humility  and 
gratitude.  A  proud  man  was  never  known 
to  be  grateful.  Heap  therefore  whatever  fa- 
vours you  please  upon  him,  and  what  thanks 
have  ye?  And  the  reason  is,  because  he  thinks 
he  deserves  your  kindness,  and  that  you  are 
doing  justly  rather  than  showing  mercy.  But 
he  who  is  sensible  that  he  is  not  worthy  of 
the  least  indulgence,  will  feel  obliged  by 
every  attention.  And  what  is  the  fact  with 
regard  to  us]  We  are  not  only  mean,  but 
criminal.  For  proof  of  this  we  need  not  go 
back  to  the  days  of  unregeneracy.  What 
have  we  been  since  we  have  known  God,  or 
rather  have  been  known  of  him  ]  Let  us  look 
at  our  omissions  of  duty,  our  misimprovemeht 
of  privileges,  our  debasements  of  motive ;  the 
sins  of  our  holy  things.  It  is  of  the  Lord's 
mercies  that  we  are  not  consumed !  Yet  we 
are  in  the  possession  of  grace !  And  in  the 
nrospect  of  glory ! 


NOVEMBER  29. 

"  A  partner." — Philemon  17. 

The  whole  verse   reads  thus:   "If  thou 

count  me  therefore  a  partner,  receive  him  as 

aiyself."     In  this  argument,  on  the  behalf  of 


Onesimus,  Paul  does  not  employ  his  authority 
or  plead  his  apostleship.  He  does  not  de- 
scribe himself  from  his  extraordinary  com- 
mission and  endowments,  but  calls  himself 
"  a  partner"  with  Philemon  in  the  mutual  in- 
terests of  Christianity.  John  also  speaks  much 
in  the  same  way  when  he  refers  to  himself: 
"  I,  John,  am  your  brother  and  companion  in 
tribulation,  and  in  the  kingdom  and  patience 
of  Jesus  Christ." 

As  Paul  here  speaks  of  himself  as  a  Chris- 
tian, under  the  character  of  "  a  partner,"  we 
are  led  to  observe  that  all  Christians  are  thus 
related  to  each  other. 

There  are  partners  in  business.  This  does 
not  wholly  apply  to  the  case  before  us.  The 
salvation  of  our  own  souls  is  an  individual 
and  a  personal  concern ;  and  is  carried  on  be- 
tween God  and  ourselves.  Others  may  do 
some  things  for  us ;  but  as  they  cannot  eat, 
and  drink,  and  sleep  for  us,  so  they  cannot  re- 
pent, and  believe,  and  obey  for  us.  Here  the 
heart  knoweth  his  own  bitterness,  and  a  stran- 
ger intermeddleth  not  with  his  joy.  He  that 
is  wise  is  profitable  to  himself;  and  shall 
have  rejoicing  in  himself  alone,  and  not  in 
another.  Yet  there  is  a  common  concern  in 
which  all  Christians  are  jointly  and  equally 
engaged.  It  is  to  serve  and  glorify  God  by 
maintaining  his  cause  in  the  world,  and  by 
endeavouring  to  enlarge  his  empire  and  mul- 
tiply the  number  of  his  followers.  This  does 
not  require  them  to  live  together  in  the  same 
place,  or  to  labour  in  the  same  way :  but  they 
are  bound  to  co-operate  in  the  use  of  all  the 
means  in  their  power  to  advance  the  same 
end — abiding  with  God  in  their  callings — 
having  gifts  differing  according  to  the  propor- 
tion of  faith — and  faithful  as  stewards  of  the 
manifold  grace  of  God — each  aiming  to  be 
accepted  of  him. 

But  there  are  partners  in  privileges,  and 
this  applies  entirely  to  Christians.  They  are 
all  "  partakers  of  the  benefit."  "  Partakers 
of  Christ."  They  "  are  all  one  in  Christ 
Jesus."  Jude  speaks  of  "  the  common  sal- 
vation :"  and  we  read  of  our  being  called  by 
God  "  into  the  fellowship  of  his  Son  Jesus 
Christ  our  Lord."  We  read  also  of  "  the  fel- 
lowship of  his  sufferings,"  by  which  we  un- 
derstand an  equal  right  to  all  the  blessinga 
derived  from  his  cross, — reconciliation,  re- 
demption, justification,  and  sanctification.  In 
the  ministrations  of  the  Word,  the  ordinances 
of  religion,  the  influences  and  comforts  of  the 
Holy  Ghost,  we  have  fellowship  one  with 
another,  and  are  heirs  together  of  the  grace 
of  life. 

This  partnership  may  be  judged  of  by  the 
privileges  they  share  in.  These  privileges 
are  distinguished  by  four  characters.  They 
are  spiritual  in  their  nature.  They  are  in- 
estimable in  their  value.  They  are  free — 
without  money  and  without  price  in  their  be- 
6towment.     And  they  are  in  their  possessi;-" 


NOVEMBER  30. 


383 


secure  from  loss  and  injury — "  the  sure  mer- 
cies of  David." 

Am  I  a  partner'!  There  is  not  a  better  evi- 
dence in  your  favour  than  your  anxious  con- 
cern to  determine  this ;  and  your  being  able 
to  say  with  Paul — the  partner  here  spoken  of, 
"  I  count  all  things  but  loss  for  the  excellency 
of  the  knowledge  of  Christ  Jesus  my  Lord  ; 
that  I  may  win  Christ  and  be  found  in  him.'' 
David  also  could  say,  "  Thou  hast  given  rne 
the  heritage  of  them  that  fear  thy  name :" 
and  how  was  it  with  him?  What  was  his 
prayer]  "Remember  me,  O  Lord,  with  the 
favour  that  thou  bearest  unto  thy  people :  O 
visit  me  with  thy  salvation  :  that  I  may  see 
the  good  of  thy  chosen,  that  I  may  rejoice  in 
the  gladness  of  thy  nation,  that  I  may  glory 
with  thine  inheritance." 

And  if  you  are  a  partner,  how  should  this 
encourage  and  comfort  you,  that  in  all  your 
obscurity  and  affliction  you  have  "  the  com- 
munion of  saints" — an  interest — an  equal  in- 
terest with  all  the  blessed  of  the  Lord,  whether 
on  earth  or  in  heaven,  in  all  the  enjoyments, 
riches,  and  glories  which  constitute  their  por- 
tion for  ever ! 

And  should  you  not  be  concerned  to  bring 
in  others  to  share  with  you  ?  Surely  there  is 
enough,  and  to  spare.  Your  claim  will  not 
v  be  diminished  by  an  increase  of  partakers. 
Yea,  your  happiness  will  be  augmented  by  it, 
if  you  are  like-minded  with  angels — for  they 
rejoice  over  every  sinner  that  repenteth. 
So  the  first  Christians,  who  had  drunk  so 
immediately  at  the  spring-head  of  benevo- 
lence and  love,  could  not  keep  the  blessedness 
to  themselves:  "That  which  we  have  seen 
and  heard  declare  we  unto  you,  that  ye  also 
may  have  fellowship  with  us :  and  truly  our 
fellowship  is  with  the  Father,  and  with  his 
Son  Jesus  Christ." 


NOVEMBER  30. 

•  This  same  shall  comfort  us  concerning  our 
work  and  toil  of  our  hands,  because  of  the 
ground  which  the  Lord  hath  cursed."-— Gen. 
v.29. 

This  leads  us  back  to  the  malediction  de- 
tiounced  in  consequence  of  sin — "  And  unto 
Adam  he  said,  Because  thou  hast  hearkened 
unto  the  voice  of  thy  wife,  and  hast  eaten  of 
the  tree  of  which  I  commanded  thee,  saying, 
Thou  shalt  not  eat  of  it :  cursed  is  the  ground 
for  thy  sake ;  in  sorrow  shalt  thou  eat  of  it 
all  the  days  of  thy  life;  thorns  also  and  this- 
tles snail  it  bring  forth  to  thee;  and  thou 
shalt  eat  the  herb  of  the  field ;  in  the  sweat 
ct  thy  face  shalt  thou  eat  bread,  till  thou  re- 
turn unto  the  ground ;  for  out  of  it  wast  thou 
taken :  for  dust  thou  art,  and  unto  dust  shalt 
thou  return."  Lamech,  who  here  complains 
of  the  ground,  had  been  contemporary  with 
Adam  during  more  than  fifty  years ;  and 
therefore  he  had  doubtless  heard  from  him  in 


what  a  happy  condition  man  was  originally 
placed  in  Eden,  where  indeed  he  dressed  the 
garden,  but  without  vexation  or  fatigue.  How 
different  from  this  delightful  residence  was 
the  wide  wilderness  world  in  which  he  now 
was,  where  the  spontaneous  productions  were 
only  briers  and  thorns,  while  the  good  things 
he  wished  for  could  only  be  procured  by 
wearisome  efforts,  and  amidst  frequent  disap- 
pointments !  Yet  it  seems  strange  that  those 
who  could  settle  wherever  they  chose,  should 
talk  of  the  difficulty  of  subsistence,  and  the 
hardships  occasioned  by  the  barrenness  of  the 
soil.  Two  things  would  contribute  to  this. 
They  seem  not  to  have  been  allowed  animal 
food  before  the  Flood ;  and  therefore  they  de- 
pended for  support  entirely  on  the  fruits  of 
the  earth.  And  they  had  not  that  skill  in  agri- 
culture we  have,  nor  many  of  those  imple- 
ments of  husbandry  which  save  and  soften 
labour  now.  Men  were  therefore  engrossed 
in  the  drudgery  of  clearing  the  soil  from  nui- 
sances, turning  it  up  by  hand,  fencing  it  off 
from  beasts  so  numerous  and  near,  manuring 
it,  sowing  it,  reaping  it,  carrying  it  home, 
beating  it  out  and  preparing  it  for  use  under 
a  thousand  inconveniences — Lamech  speaks 
like  one  weary  of  a  life  consumed  not  only  in 
work,  but  toil  to  relieve  the  low  wants  of  ani- 
mal appetites — and  having  come  in  exhausted 
from  the  field,  he  takes  up  his  new-born  babe, 
and  looking  at  the  mother  calls  "  his  name 
(so  Noah  signifies)  refreshment,  saying,  This 
same  shall  comfort  us  concerning  our  work 
and  toil  of  our  hands,  because  of  the  ground 
which  the  Lord  hath  cursed." 

It  is  obvious  from  hence  that  he  expected 
for  himself  and  others  some  relief,  rest,  or 
consolation  from  this  child.  What  was  it? 
And  how  is  the  expression  to  be  understood  1 
— "  This  same  shall  comfort  us."  First,  we 
may  take  it  as  an  emotion  purely  parental. 
Lo !  children  are  an  heritage  of  the  Lord, 
and  the  fruit  of  the  womb  is  his  reward.  It 
is  therefore  natural  to  rejoice  at  their  birth. 
"  A  woman  when  she  is  in  travail  hath  sot 
row,  because  her  hour  is  come :  but  as  soon 
as  she  is  delivered  of  the  child,  she  remem- 
bereth  no  more  the  anguish,  for  joy  that  a 
man  is  born  into  the  world."  Jeremiah  speaks 
of  the  man  that  brought  tidings  to  his  father, 
saying,  "  a  rnan-child  is  born  unto  thee,  there- 
by making  his  heart  glad."  And  though  chil- 
dren are  certain  cares  and  uncertain  comforts, 
it  seems — for  the  future  is  wisely  concealed 
from  our  view — impossible  for  the  parental 
heart  not  to  indulge  hopes  as  well  as  wishes. 
This  same  shall  grow  up  into  a  pleasing  com- 
panion— he  shall  continue  our  name  and  our 
family — he  shall  reward  our  expense  and  care 
by  returns  of  gratitude  and  attention — and 
when  we  are  old  and  grey-headed  he  shall 
be  the  stay  and  solace  of  age  and  infirmity. 
He  may  also  increase  the  number  of  the 
faithfu,,  and  be  a  part  of  the  seed  which  nhall 


m 


DECEMBER  1. 


serve  the  Redeemer.  We  are  nursing  this^ 
child  for  God ;  and  what  joy  will  it  afford  us 
lo  see  him  an  heir  of  glory,  walking  in  the 
truth,  and  a  blessing  to  all  around  him  ! 

Secondly,  as  a  prophetical  intimation  of 
Noah's  usefulness.  Though  he  spake  accord- 
ing to  his  natural  affection,  we  have  reason  to 
believe  he  spake  as  he  was  moved  by  the 
Holyi  Ghost  He  therefore  announces  that 
this  was  to  be  an  extraordinary  child;  a  de- 
liverer ;  one  who  should  serve  his  generation, 
and  prove  a  benefactor  to  the  human  race. 
Accordingly  he  not  only,  as  Jarchi  says,  im- 
proved agriculture  much,  and  reduced  human 
labour,  and  planted  vineyards,  and  produced 
wine  which  strengthens  man's  heart ;  but  he 
prepared  an  ark  for  the  salvation  of  any  who 
would  avail  themselves  of  it  In  him  the  race 
of  mankind  was  revived  after  the  Deluge, 
lie  was  the  father  of  the  new  world,  and 
from  his  loins  the  whole  globe  was  peopled. 
For  his  sake  the  face  of  the  earth  was  renew- 
ed, and  an  assurance  and  a  pledge  obtained, 
of  its  safety  from  drowning,  and  of  its  enjoy- 
ing the  regular  succession  of  the  seasons.  All 
this  Lamech  here  foretold,  and  much  of  it  he 
lived  to  see  realizing:  for  he  lived  after  the 
birth  of  Noah  five  hundred  and  ninety-five 
years.  He  therefore  saw  his  son  not  only 
good  but  great;  and  as  he  lived  till  within 
five  years  of  the  Deluge,  he  could  see  the 
ark  nearly  finished,  and  would  often  doubtless 
go  down  to  the  scene,  and  sit  and  lean  upon 
his  staff)  and  watch  the  workmen.  Noah  also 
was  a  preacher  of  righteousness,  and  heir  of 
the  righteousness  which  is  by  faith. 

Thirdly,  as  an  evangelical  reference  to  the 
Saviour.  Why  should  this  be  deemed  a 
thing  incredible  or  improbable  1  Even  in  these 
early  days  an  expectation  prevailed,  derived 
from  the  promise  of  the  woman's  seed  in 
Paradise,  of  a  Redeemer  of  the  human  race, 
from  the  effects  of  the  Fall ;  and  many  were 
raised  up  to  hold  him  forth,  imperfectly  in- 
deed, but  really  and  usefully.  God  said  to 
Abraham,  "In  thy  seed  shall  all  the  families 
of  the  earth  be  blessed."  This  seed  was  im- 
mediately Isaac,  but,  finally  and  principally, 
the  Messiah  that  should  descend  from  him. 
Abraham  therefore  derived  his  hope  and  con- 
solation from  him,  whom  his  son  preceded  as 
his  ancestor,  and  prefigured  as  a  type.  It 
was  the  same  with  Lamech.  He  predicts 
that  in  his  seed  the  world  would  experience  a 
greater  deliverance  than  from  the  Flood  ;  and 
that  one,  of  whom  Noah  was  only  an  emblem, 
should  be  raised  up  to  bless  us  with  all  spirit- 
ual blessings,  even  Jesus,  which  delivers  us 
from  the  wrath  to  come.  Say  not,  this  all- 
important  event  was  then  too  far  off— a  thou- 
sand years  with  the  Lord  are  as  one  day.  Say 
not,  it  is  improbable  that  Lamech  was  enlight- 
ened enough  to  be  aware  of  this — The  proph- 
ets were  not  acquainted  with  the  degree  and 
extent  of  their  own  communications;   and 


therefore  studied  them  after  they  had  deliv- 
ered them ;  "  searching  what,  or  what  man- 
ner of  time  the  Spirit  of  Christ  which  was  in 
them  did  signify,  when  it  testified  beforehand 
the  sufferings  of  Christ,-  and  the  glory  that 
should  follow." 

And  blessed  be  God,  we  know  who  is  the 
true  Noah.  "His  rest  shall  be  glorious." 
"  Come  unto  me,"  says  he,  "  all  ye  that  labour 
and  are  heavy  laden,  and  I  will  give  you 
rest."  Let  nothing  divert  us  from  him.  "  This 
is  the  rest  wherewith  ye  shall  cause  the 
weary  to  rest,  and  this  is  the  refreshing." 
Come  what  will — "This  same  shall  com 


DECEMBER  1. 

'■  We  beheld  his  glory,  the  glory  as  of  the  only 
begotten  of  the  Father" — John  i.  14. 

He  had  a  glory  ;  and  he  himself  is  called 
"  the  Lord  of  glory,"  and  "  the  King  of  glory." 
But  it  was  not  the  glory  of  this  world,  or  the 
princes  of  this  world,  which  come  to  naught 
It  was  not  such  a  glory  as  the  Jews  expected 
in  the  Messiah,  the  glory  of  a  conqueror, 
striding  from  victory  to  victory,  and  setting 
his  followers  on  the  high  places  of  the  earth. 
It  was  not  a  glory  arising  from  ambition  and 
violence,  from  the  desolation  of  war,  from 
triumphs  founded  in  blood,  and  from  laurels 
drenched  in  the  tears  of  widows  and  orphana 
It  was  not  the  glory  of  a  statesman  working 
by  policy,  and  ruling  by  cunning  rather  than 
rectitude,  or  even  by  fairer  means — but  a  spot- 
less, Godlike  glory — "The  glory  as  of  the 
only  begotten  of  the  Father." 

God  has  many  children.  Men  are  his  off- 
spring. All  believers  are  the  sons  of  God. 
Some  in  the  household  of  faith  have  been  ex- 
alted above  their  brethren  in  endowment  and 
office.  Solomon  was  great;  but  a  greater 
than  Solomon  is  here.  Moses  was  faithful  in 
all  his  house.  Yet  "this  man  was  counted 
worthy  of  more  glory  than  Moses,  inasmuch 
as  he  who  hath  builded  the  house  hath  more 
honour  than  the  house.  And  Moses  verily 
was  faithful  in  all  his  house,  as  a  servant,  for 
a  testimony  of  those  things  which  were  to  be 
spoken  after.  But  Christ  as  a  son  over  his 
own  house ;  whose  house  are  we,  if  we  hold 
fast  the  confidence  and  the  rejoicing  of  the 
hope  firm  unto  the  end."  Adam  is  called 
"the  son  of  God"  in  a  very  peculiar  sense, 
as  he  came  immediately  from  the  hands  of 
God,  perfect  at  once,  and  was  the  source, 
head,  and  representative  of  the  human  race. 
But  "  so  it  is  written,  The  first  man  Adam 
was  made  a  living  soul ;  the  last  Adam  was 
made  a  quickening  spirit.  The  first  man  is 
of  the  earth,  earthy :  the  second  man  is  the 
Lord  from  heaven."  Angels  are  sons  of  God : 
but  "  to  which  of  the  angels  said  he  at  any 
time,  Tnou  art  my  Son,  this  day  have  I  be 


DECEMBFR  2. 


385 


gotten  thee  1  And  again,  I  will  be  to  him  a 
tather,  and  he  6hall  be  to  me  a  Son  1  And 
again,  when  he  bringeth  in  the  first-begotten 
into  the  world,  he  saith,  And  let  all  the  angels 
of  God  worship  him."  "  Unto  the  Sen  he 
saith,  Thy  throne,  O  God,  is  for  ever  and 
ever :  a  sceptre  of  righteousness  is  the  scep- 
tre of  thy  kingdom."  "  To  which  of  the  an- 
gels said  he  at  any  time,  Sit  on  my  righ% 
hand,  until  I  make  thine  enemies  thy  foot- 
stool ?"  He  is  therefore — and  we  ask  for  no 
human  definitions — we  are  afraid  of  them; 
the  only  begotten  of  the  Father,  in  a  mean- 
ing infinitely  peculiar.  He  was  the  image 
of  the  invisible  God  ;  and  could  say,  consist- 
ently with  all  the  humility  that  distinguished 
him,  "  He  that  hath  seen  me  hath  seen  the 
Father.  And  from  henceforth  ye  know  him, 
and  nave  seen  him."  His  attributes,  his  ac- 
tions proclaimed  Divinity.  The  light  of  the 
knowledge  of  the  glory  of  God  was  seen  in 
the  face  of  Jesus  Christ  His  meekness,  his 
patience,  his  benevolence,  his  readiness  to 
forgive,  are  the  perfections  of  the  Being  we 
adore  and  serve. 

This  glory  had  witnesses;  and,  says  the 
Evangelist,  we  beheld  it.  They  beheld  it 
two  ways :  corporeally  and  spiritually.  They 
beheld  it  even  with  their  bodily  senses.  At 
his  transfiguration  they  saw  the  lustre  of  his 
face,  and  the  shining  of  his  raiment,  and  the 
homage  paid  him  by  Moses  and  Elias ;  and 
heard  the  voice  from  the  cloud,  "  saying, 
This  is  my  beloved  Son,  hear  ye  him."  They 
often  heard  his  own  voice  speaking  as  never 
man  spake,  and  wondered  at  the  gracious 
words  that  proceeded  out  of  his  mouth.  They 
witnessed  his  miracles,  and  many  more  than 
they  have  recorded.  They  saw  him  heal  the 
sick,  open  the  eyes  of  the  blind,  and  raise  the 
dead  to  life.  They  saw  his  glory  in  the  gar- 
den, in  his  feeling  submission  to  the  will  of 
God  ;  in  his  tender  excuse  for  the  infirmity 
of  his  disciples ;  in  his  power  in  healing  the 
ear  of  Malchus;  in  his  majesty  in  causing  the 
soldiers  to  go  backward  and  fall  to  the  ground, 
when  he  only  said,  "  I  am  he ;"  in  his  au- 
thority in  stipulating  for  the  safety  of  the 
Apostles,  "  If  ye  seek  me,  let  these  go  their 
way."N  They  saw  his  glory  also  in  the  won- 
ders that  dignified  his  death  and  his  resurrec- 
tion. 

But  this  was  not  all.  Some  witnessed  his 
miracles,  and  ascribed  them  to  the  power  of 
the  devil.  He  said  to  many  who  had  attend- 
ed him,  Ye  also  have  seen  me  and  believed 
not  But  it  was  otherwise  with  his  own  dis- 
ciples. Concerning  these  he  said ;  "  I  have 
given  unto  them  the  words  which  thou  gavest 
me ;  and  they  have  received  them,  and  have 
known  surely  that  I  came  out  from  thee,  and 
they  have  believed  that  thou  didst  send  me." 
flow  much  of  his  glory  they  saw  spiritually 
before  the  day  of  Pentecost  we  cannot  deter- 
mine. For  the  Holy  Ghost  was  not  yet  given, 
25 


because  Jesus  was  not  yet  glorified ;  that  is, 
it  was  not  given  so  abundantly.  For  he  had 
doubtless  partially  enlightened  the  disciples 
before.  At  an  earlier  period  our  Lord  said  to 
Peter  upon  his  confession,  "  Flesh  and  blood 
have  not  revealed  this  unto  thee,  but  my 
Father  which  is  in  heaven :"  and  this  applied 
also  to  his  brethren.  Yet  their  views  were  in 
many  things  comparatively  obscure,  till  the 
Spirit  of  truth  had  led  them  into  all  truth,  as 
to  the  dignity  of  his  person,  the  design  of  his 
death,  and  the  nature  of  his  kingdom.  Then 
he  was  revealed  in  them.  Then  they  knew 
in  whom  they  had  believed,  and  could  say 
with  the  most  determined  confidence,  "  We 
know  that  the  Son  of  God  is  come,  and  hath 
given  us  an  understanding,  that  we  may  know 
him  that  is  true,  and  we  are  in' him  that  is 
true,  even  in  his  Son  Jesus  Christ  This  is 
the  true  God,  and  eternal  life." 

But  can  we  make  this  acknowledgment  1 
Have  we  seen  his  glory,  the  glory  as  of  the 
only  begotten  of  the  Father  ?  This  is  possible. 
We  cannot  indeed  view  hirn  with  our  bodily 
eyes.  But  we  may  know  him,  and  the  power 
of  his  resurrection,  and  the  fellowship  of  his 
sufferings,  being  made  conformable  unto  his 
death.  We  can  see  him  by  faith.  We  have 
in  our  possession  all  that  these  original  wit- 
nesses have  told  of  him.  We  have  his  pic- 
ture. In  the  four  Gospels  we  can  look  into 
his  very  heart.  "  He  that  seeth  the  Son  and 
believeth  on  him  hath  everlasting  life." 

And  this  perception  of  him  is  necessary. 
And  if  you  have  seen  his  glory,  you  have  seen 
enough  to  fix  and  fill  your  minds,  to  produce 
self-abasement  to  wean  you  from  the  world, 
to  induce  you  to  follow  him  whithersoever  he 
goeth,  to  recommend  him  to  others,  and  to 
pray,  "  Let  the  whole  earth  be  filled  with  his 
glory."  And  if  this  be  the  case,  you  will  soon 
have  another  and  a  nobler  sight  of  it.  You 
will  see  him  as  he  is.  You  will  behold  his 
face  in  righteousness — For  the  prayer  will  be 
accomplished ;  "  Father,  I  will  that  they 
whom  thou  hast  given  me  be  with  me  where 

I  am,  to   BEHOLD    MY   GLORY." 


.  DECEMBER  2. 

1  And  it  came  to  pass  on  the  day  that  Moses  haa 
fully  set  up  the  tabernacle,  and  had  anointed 
it,  and  sanctified  it,  and  all  the  instruments 
thereof,  both  the  altar  and  all  the  vessels  there- 
of, and  had  anointed  them,  and  sanctified 
them;  that  the  princes  of  Israel,  heads  of  the 
house  of  their  fathers,  who  were  the  princes  oj 
the  tribes,  and  were  over  them  that  were  num- 
bered, offered :  and  they  brought  their  offering 
before  the  Lord,  six  covered  wagons  and  twelve 
oxen ;  a  wagon  for  two  of  the  princes,  and  for 
each  one  an  ox  and  they  brought  them  before 
the  tabernacle.  And  the  Lord  spake  unto  Mn- 
ses,  saying,  Take  it  of  them,  that  they  may  bi 
to  do  the  service  of  the  tabernacle  of  the  eon 


386 


DECEMBER  2. 


gregation ;  and  thou  shalt  give  them  unto  the 
Levites,  to  every  man  according  to  his  service. 
And  Moses  took  the  wagons  and  the  oxen,  and 
gave  them  unto  the  Levites.  Two  ivagons  and 
four  oxen  he  gave  unto  the  sons  of  Gershon, 
according  to  their  service :  and  four  wagons 
j.nd  eight  oxen  he  gave  unto'  the  sons  of  Me- 
rari,  according  unto  their  service,  under  the 
hand  of  lthamar,  the  son  of  Aaron  the  priest. 
But  unto  the  sons  of  Kohath  he  gave  none :  be- 
cause the  service  of  the  sanctuary  belonging 
unto  them  was  that  they  should  bear  upon  their 
shoulders." — Numb.  vii.  1 — 9. 

It  was  a  sad  censure  and  disgrace  the 
Apostle  was  compelled  to  utter,  when  he  said, 
"  All  seek  their  own,  not  the  things  that  are 
Jesus  Christ's."  But  it  is  delightful  to  see  a 
public  spirit  in  religion.  And  we  have  some 
noble  instances  of  it  recorded,  not  only  in  the 
New  Testament,  but  the  Old.  In  reading  his- 
tory these  are  the  same  to  a  Christian,  as  the 
meeting  with  a  few  green  and  watered  spots 
to  a  traveller  in  a  dry  and  sandy  desert. 

With  regard  to  the  fact  before  us  we  may 
observe,  First,  the  donors.  They  were  "  the 
princes  of  Israel,  heads  of  the  house  of  their 
fathers,  who  were  the  princes  of  the  tribes, 
and  were  over  them  that  were  numbered." 
This  was  well.  They  who  are  placed  above 
others  are  peculiarly  bound  to  take  the  lead 
in  every  thing  moral  and  religious.  They  are 
under  an  obligation  of  gratitude  to  their  ben- 
efactor, who  has  distinguished  and  indulged 
them.  They  are  also  under  an  obligation  of 
justice,  which  requires  them  to  meet  the  de- 
sign of  their  elevation,  which  is,  not  the  in- 
dulgence of  their  vanity,  pride,  and  selfish- 
ness, but  their  glorifying  God,  and  serving 
their  generation  according  to  his  will.  They 
should  consider  their  resources  and  influences 
as  talents,  and  use  them  as  stewards  of  the 
manifold  grace  of  God.  Having  more  means 
and  opportunities  of  usefulness  than  others, 
they  will  be  the  more  guilty  if  they  neglect 
or  misimprove  them.  When  wicked,  they 
never  perish  alone.  Children  justify  them- 
selves by  the  example  of  their  parents,  ser- 
vants by  that  of  their  masters,  people  by  that 
of  their  ministers,  and  subjects  by  that  of 
their  rulers;  and  one  sinner  thus  circum- 
stanced destroyeth  much  good.  But  all  are 
not  so.  Some  are  preserved  amidst  the  snares 
of  wealth,  rank,  and  authority ;  and  feel  it  to 
be  their  honour  and  pleasure  to  do  good.  And 
we  see  from  the  offerers  before  us  how  wrong 
all  general  and  indiscriminate  reflections  are. 
Not  many  wise  men  after  the  flesh,  not  many 
mighty,  not  many  noble  are  called  :  but  there 
are  some ;  and  in  our  day  there  is  no  little 
movement  among  the  higher  classes  in  life. 
Secondly,  their  offering.  They  "  brought 
before  the  Lord  six  covered  wagons,  and 
twelve  oxen :  a  wagon  for  two  of  the  princes, 
and  for  each  one  an  ox."    As  twelve  oxen 


were  necessary,  every  prince  could  give  one 
but  as  six  wagons  only  were  required,  had 
each  wagon  been  given  by  an  individual,  six 
only  could  have  been  gratified ;  but  by  uniting 
in  pairs,  all  the  twelve  could  equally  share  in 
the  honour  and  pleasure. 

Their  use  was  to  aid  in  the  present  service 
of  the  tabernacle.  That  service  would  not  be 
needful  when  the  ark  had  a  fixed  abode  in 
Zion  :  but  in  its  movable  state  assistance  was 
required,  in  transporting  it  from  place  to 
place.  These  oxen  therefore  were  to  draw 
the  vehicles  containing  the  appendages  per- 
taining to  the  sanctuary ;  and  hence  the 
wagons  were  covered,  or,  as  we  should  say, 
tilted  ;  not  only  to  preserve  the  sacred  furni- 
ture from  vulgar  and  rude  gaze,  but  to  keep 
them  from  dust,  and  rain,  and  sunshine,  and 
all  the  injuries  of  the  weather. 

Thirdly,  the  manner  of  their  giving.  There 
is  no  doubt  but  these  oxen  were  excellent, 
strong  to  labour,  and  well  trained  :  and  that 
the  wagons  were  of  the  best  materials  and 
workmanship,  and  well  covered,  in  honour  of 
their  destination  and  use.  We  know  some 
who,  if  they  could  not  have  escaped  giving, 
would  have  looked  out  the  leanest  beast,  and 
the  least  valued  vehicle  they  had.  And  we 
know  the  complaint  brought  by  God  himself 
against  the  Jews  in  the  days  of  Malachi : 
"  Ye  said  also,  Behold,  what  a  weariness  is  it ! 
and  ye  have  snuffed  at  it :  and  ye  brought 
that  which  was  torn,  and  the  lame,  and  the 
sick ;  thus  ye  brought  an  offering :  should  I 
accept  this  of  your  hand  1  saith  the  Lord. 
But  cursed  be  the  deceiver,  which  hath  in  hia 
flock  a  male,  and  voweth,  and  sacrificeth  unto 
the  Lord  a  corrupt  thing :  for  I  am  a  great 
King,  saith  the  Lord  of  hosts,  and  my  name 
is  dreadful  among  the  heathen."  But  we  may 
fully  presume  that  these  pious  donors  pre- 
sented what  they  deemed  the  best  they  had. 
And  we  are  sure  they  gave  readily :  for  they 
did  it  the  very  "  day  that  Moses  had  fully  set 
up  the  tabernacle,  and  had  anointed  it,  and 
sanctified  it."  They  gave  as  soon  as  the 
things  were  wanted  ;  yea,  before  they  were 
wanted,  in  order  to  be  in  readiness.  Here  was 
no  hanging  back,  hoping  the  offering  might 
be  dispensed  with  ;  or  to  see  what  others  did 
first,  to  save  as  much  as  possible  their  pocket, 
without  losing  their  credit.  They  required 
no  excitement,  no  sermon  full  of  motives 
from  Moses  or  Aaron  to  work  upon  their  feel- 
ings— They  were  volunteers  ;  self-moved  ; 
they  chose  to  be  examples  rather  than  follow- 
ers.    God  loveth  a  cheerful  giver. 

Fourthly,  the  acceptance  and  application 
of  the  present.  At  first  Moses  seems  to  have 
hesitated  whether  they  should  be  used  in  the 
service  of  the  tabernacle.  The  reason  proba- 
bly was,  that  God  had  given  him  before  a 
model  of  every  thing,  and  had  said,  "  See  that 
thou  make  every  thing  according  to  the  pnt- 


DECEMBEK  8. 


387 


tern  snowed  thee  iD  the  Mount"  But  the 
pattern  did  not  extend  to  this,  and  here  he 
was  without  orders.  The  thought  had  sprung 
from  the  pious  reflection  of  these  men  ;  and 
it  is  not  necessary  that  every  minute  circum- 
stance in  the  administrations  of  religion 
should  be  prescribed ;  many  things,  or  the 
world  could  not  contain  the  books  that  would 
bo  written,  may  be,  and  must  be,  left  to  expe- 
diency. Thus  David  established  the  orders  of 
singers ;  and  thus  the  Jews,  after  their  cap- 
tivity, formed  synagogues,  in  which  our  Sa- 
viour often  taught  and  worshipped.  Moses 
therefore  is  enjoined  to  receive  this  donation, 
and  consecrate  it  to  the  purpose  for  which  it 
was  designed  :  "  Take  it  of  them,  that  they 
may  be  to  do  the  service  of  the  tabernacle  of 
the  congregation ;  and  thou  Bhalt  give  them 
unto  the  Levites,  to  every  man  according  to 
his  service.  And  Moses  took  the  wagons  and 
the  oxen,  and  gave  them  unto  the  Levites." 
But  see  how  they  were  distributed ;  for  this 
will  be  found  very  instructive.  To  "the 
sons  of  Gershon  he  gave"  but  "  two  wagons 
and  four  oxen :"  but  this  is  said  to  be  "  ac- 
cording to  their  service  ;"  for  they  had  only 
to  carry  the  drapery,  the  curtains,  and  hang- 
ings. To  "  the  sons  of  Merari  he  gave  four 
wagons  and  eight  oxen,  according  to  their 
service ;"  for  they  had  to  bear  the  heavy  lug- 
gage, the  boards,  pillars,  and  sockets;  and 
these  were  heavy.  "  But  to  the  sons  of  Ko- 
hath  he  gave  none;  because  the 'service  of 
the  sanctuary  belonging  unto  them  was,  that 
they  should  bear  upon  their  shoulders."  We 
may  hence  observe,  First — That  there  is  a 
difference  in  the  services  to  which  we  are 
called.  Some  of  them  are  more  public,  and 
some  more  private :  some  more  painful,  and 
some  more  pleasing.  One  serves  God  more 
relatively,  another  more  personally — His 
work,  so  to  speak,  is  mere  shoulder-work. 
They  have  no  outward  resources :  no  wagons 
or  oxen — They  cannot  command  others  by 
their  authority  or  their  abilities,  but  they  can 
give  themselves.  If  they  are  without  sub- 
stance, they  can  act,  they  can  collect,  they 
can  teach  in  a  Sunday-school,  they  can  visit 
the  fatherless  and  the  widows  in  their  afflic- 
tion. "Having  then  gifts  differing  according 
to  the  grace  that  is  given  to  us,  whether 
prophecy,  let  us  prophesy  according  to  the 
proportion  of  faith ;  or  ministry,  let  us  wait 
on  our  ministering ;  or  he  that  teacheth,  on 
teaching;  or  he  that  exhorteth,  on  exhorta- 
tion :  he  that  giveth,  let  him  do  it  with  sim- 
plicity ;  he  that  ru.eth,  with  diligence ;  he 
jiat  showeth  mercy,  with  cheerfulness." 
"  For  the  body  is  not  one  member,  but  many. 
If  the  foot  shall  say,  Because  I  am  not  the 
hand,  I  am  not  of  the  body ;  is  it  therefore 
not  of  the  body  1  And  if  the  ear  shall  say, 
Because  I  am  not  the  eye,  I  am  not  of  the 
body ;  is  it  therefore  not  of  the  body  ?  If  the 
who  3  body  were  an  eye,  where  were  the 


hearing  ?  if  the  whole  were  hearing,  whew 
were  the  smelling  ?" 

Secondly,  there  is  a  proportion  between 
our  work  and  our  strength  :  and  "  according 
to"  our  "  service"  is  the  assistance  provided. 
Every  Christian  may  claim  Asher's  promise ; 
"  Thy  shoes  shall  be  iron  and  brass ;  and  as 
thy  days  so  shall  thy  strength  be."  "  He  will 
not  suffer  you,"  says  the  Apostle,  "to  be 
tempted  above  that  ye  are  able."  And  has 
not  this  been  exemplified  in  the  experience 
of  his  people  in  all  ages  ?  And  have  not  we 
found  it  true  ?  Let  the  thought  at  once  an- 
nihilate every  tendency  to  envy — or  despair. 
Say  not,  Ah !  such  an  one  has  four  wagons 
and  eight  oxen !  But  see  what  he  has  to 
carry!  You  may  not  know  the  extent  and 
degree  of  his  burden  :  but  the  Lord  knows ; 
and  therefore  as  the  sufferings  abound  the 
consolations  abound  also.  Be  not  afraid  of 
any  work  or  trial  that  lies  before  you.  View 
the  things  which  would  discourage  you,  not 
simply,  as  they  are  in  themselves,  but  rela- 
tively to  your  resources.  There  is  nothing  to 
which  he  will  call  you  for  which  he  has  not 
made  provision ;  and  his  grace  will  be  suffi- 
cient for  you,  for  his  strength  is  made  perfect 
in  weakness.  What  is  it  for  your  difficulties 
or  duty  to  be  increased,  if  there  be  an  in- 
crease of  the  supply  of  the  Spirit  of  Jesus 
Christ? 


DECEMBER  3. 

"  Though  he  were  a  Son,  yet  learned  he  obedience, 
by  the  things  which  he  suffered." — Heb.  v.  8. 

The  title  here  given  to  the  Lord  Jesus  is 
applied  to  him  peculiarly,  and  in  a  way  of 
dignity.  This  is  obvious  from  the  very  rea- 
soning of  the  Apostle :  for  there  is  nothing 
wonderful  in  the  supposition  that  a  son  should 
learn  obedience  by  suffering — for  what  son  is 
he  whom  the  father  chasteneth  not  1  But  the 
marvellousness  is  that  such  a  Son  should 
learn  obedience  by  the  things  which  he  suf- 
fered. 

Here  let  us  keep  close  to  the  Scripture, 
and  not  pry  into  things  which  we  have  noi 
seen.  All  mankind  are  the  offspring  of  God, 
as  he  is  the  real  author  of  their  being,  the 
framer  of  their  bodies,  and  the  former  of  their 
spirits  within  them.  Adam  is  called  "  the  son 
of  God,"  as  he  was  immediately  produced  by 
his  power,  and  made  after  his  image,  not  only 
in  dominion,  but  knowledge,  righteousness, 
and  holiness,  in  distinction  from  all  the  infe- 
rior orders  of  his  creatures.  This  likeness 
was  soon  lost  by  the  Fall,  and  hence  the  term 
soon  became  in  the  Scriptures  a  religious  ap- 
pellation, serving  to  discriminate  the  godly 
from  the  wicked.  When  all  flesh  had  cor 
rupted  their  way  upon  the  .earth,  the  descend- 
ants of  Seth  are  called  "  the  sons  of  God,** 
because  they  worshipped,  served,  and  resenv 


388 


DECEMBER  3. 


dIchI  him.  Christians  therefore  obtain  this 
honour  in  the  New  Testament:  "  Behold  what 
manner  of  love  the  Father  hath  bestowed 
npon  us,  that  we  should  be  called  the  sons  of 
God."  They  are  so  by  adoption  and  regene- 
ration. The  angels,  those  pure  intelligences 
unencumbered  with  our  flesh  and  blood,  are 
also  thus  characterized  :  "  The  morning  stars 
sang  together,  and  all  the  sons  of  God  shouted 
for  joy."  But  "  unto  which  of  the  angels  said 
he  at  any  time,  Thou  art  my  Son,  this  day 
have  I  begotten  thee!"  And  again,  I  will  be 
to  him  a  father,  and  he  shall  be  to  me  a  son. 
And  again,  when  he  bringeth  in  the  first- 
begotten  into  the  world,  he  saith,  And  let  all 
the  angels  of  God  worship  him.  And  of  the 
angels  he  saith,  Who  maketh  his  angels  spir- 
its, and  his  ministers  a  flame  of  fire.  But 
unto  the  Son  he  saith,  Thy  throne,  O  God,  is 
for  ever  and  ever :  a  sceptre  of  righteousness 
is  the  sceptre  of  thy  kingdom."  We  leave 
the  conclusion  to  yourselves — It  must  lead 
you  to  consider  him  "  above  all  principalities 
and  powers,  and  every  name  that  is  named, 
not  only  in  this  world,  but  also  in  that  which 
is  to  come." 

And  what  does  the  Apostle  affirm  concern- 
ing him  7  He  suffered  ;  he  obeyed  ;  he  learn- 
ed. "  Though  he  were  a  Son,  yet  learned  he 
obedience  by  the  things  which  he  suffered." 
He  suffered.  He  was  "  a  man  of  sorrows," 
as  if  he  derived  his  very  character  from  them, 
"and  acquainted  with  grief."  Grief  is  always 
our  neighbour,  and  sometimes  our  visitor ;  but 
it  was  his  companion,  and  never  separated 
from  him  till  he  gave  up  the  ghost.  Who  can 
describe  or  imagine  the  greatness  and  the 
number  of  "  the  things  he  suffered  " — in  his 
outward  estate  1  in  his  reputation  1  in  his 
connexions  1  in  his  body  1  in  his  soul  ?  Behold, 
and  see  if  ever  there  was  sorrow  like  unto  his 
sorrow  ! 

He  obeyed.  His  obedience  was  very  supe- 
rior to  ours.  It  was  complete  and  universal. 
He  did  not  sin.  He  omitted  no  duty.  He 
always  did  the  things  that  pleased  the  Father ; 
and  therefore  at  the  close  of  the  whole  he 
could  confidently  make  the  appeal,  "  I  have 
glorified  thee  on  the  earth,  I  have  finished  the 
work  that  thou  gavest  me  to  do."  His  obedi- 
ence also  appeared  in  his  submission.  We 
are  required  to  obey  God  as  our  governor,  as 
well  as  our  lawgiver,  and  to  acquiesce  in  his 
appointments  as  well  as  fulfil  his  orders.  And 
here,  alas !  how  often  do  we  fail !  It  is  no 
easy  thing  to  bear  sickness,  to  resign  a  pleas- 
n  nt  situation,  to  part  with  a  beloved  child — to 
obey  a  correcting  God  !  How  often  we  rebel 
or  repine !  But  without  a  murmuring  word  or 
feeling,  he  submitted  to  all  the  pleasure  of 
his  heavenly  Father,  saying,  Not  my  will,  but 
thine  be  done.  Even  his  death  and  all  that 
led  to  it  was  an  act  of  obedience — He  "  was 
obedient  unto  death,  even  the  death  of  the 


cross."  He  said,  "  Lo !  I  come  to  do  thy  wil., 
O  God ;"  and  that  will  required  the  sacrifice 
of  himself  as  an  offering  for  sins.  Hence,  aa 
he  was  going  forth  to  agonize  in  the  garden, 
and  suffer  upon  the  cross,  he  said,  "  But  that 
the  world  may  know  that  I  love  the  Father, 
and  as  the  Father  gave  me  commandment, 
even  so  I  do ;  arise,  let  us  go  hence." 

He  learned — "He  learned  obedience  by 
the  things  which  he  suffered."  Many  do  not. 
Experience,  says  Franklin,  is  a  dear  school, 
but  fools  will  learn  in  no  other.  The  truth  is, 
they  will  not  learn  even  in  this.  Only  wise 
men,  says  Burke,  ever  derive  wisdom  from 
experience.  Experience  itself  is  thrown  away 
upon  others,  like  seed  sown  upon  a  rock  or 
the  sand  of  the  sea.  Under  what  an  expen- 
sive course  of  tuition  have  some  passed  1  Yet 
what  have  they  learned  ?  May  we  not  say  of 
them,  in  the  language  of  Jeremiah,  "  O  Lord, 
are  not  thine  eyes  upon  the  truth  1  thou  hast 
stricken  them,  but  they  have  not  grieved ; 
thou  hast  consumed  them,  but  they  have  re- 
fused to  receive  correction :  they  have  made 
their  faces  harder  than  a  rock;  they  have  re- 
fused to  return."  When  this  is  the  case,  the 
incorrigibleness  is  punished  in  one  of  these 
two  ways :  God  either  abandons  the  culprit, 
saying,  He  is  joined  to  idols,  let  him  alone ; 
or,  if  he  does  not  remove  the  rod,  he  turns  it 
into  a  scorpion.  He  increases  the  severity 
and  the  grievousness  of  the  strokes  till  the 
threatening  is  awfully  accomplished ;  "  He, 
that  being  often  reproved  hardeneth  his  neck, 
shall  suddenly  be  destroyed,  and  that  without 
remedy."  At  the  most  distant  danger  of 
which,  the  Israelite  indeed  falls  upon  his  knees 
and  cries,  "O  Lord,  correct  me,  but  with 
judgment ;  not  in  thine  anger,  lest  thou  bring 
me  to  nothing."  And  says  David,  "  Blessed  is 
the  man  whom  thou  chastenest  and  teachesl 
out  of  thy  law."  This  is  the  design  of  afflic 
tion,  and  the  effect  of  it  when  sanctified. 
Some  of  our  lessons  have  cost  us  much,  but 
they  have  not  cost  us  too  much  if  we  have 
learned  obedience  by  the  things  we  have  sut 
fered. 

But  this  does  not  apply  to  the  Son  of  God 
precisely  in  the  same  way  it  does  to  us.  The 
distinction  is  this.  He  learned  obedience  by 
the  things  he  suffered,  but  he  did  not  learn  tc 
obey.  David's  afflictions  humbled  his  pride, 
banished  his  sloth,  roused  his  attention,  and 
excited  him  to  study  the  will  of  God ;  and 
therefore  he  said,  "  Before  I  was  afflicted  I 
went  astray,  but  now  have  I  kept  thy  word." 
"  It  is  good  for  me  that  I  have  been  afflicted, 
that  I  might  learn  thy  statutes" — Thus  he 
learned  by  his  sufferings  to  obey.  But  Jesus 
stood  in  need  of  no  such  stimulations  and 
auxiliaries  as  these.  He  knew  what  was  re- 
quired of  him,  and  was  always  perfectly  ready 
to  do  it.  His  sufferings  therefore  were  not 
the  cause  of  his  obedience,  but  only  the  occa 


DECEMBER  4. 


non :  they  did  not  produce  (ne  disposition,  but 
only  afforded  opportunities  for  the  exercise 
and  the  display  of  it  The  gold  was  sterling 
before,  but  the  fire  proved  it :  the  field  did 
not  make  the  hero,  but  proclaimed  him.  Yet 
he  could  not  have  learned  what  obedience 
was,  how  trying  it  is,  especially  in  affliction, 
and  what  grace  it  requires,  without  experi- 
ence. But  thus  he  knew  it  not  in  theory 
only,  but  in  reality,  as  a  man  learns  the  taste 
of  medicine  by  tasting  it,  or  as  a  man  knows 
what  it  is  to  travel  by  travelling. 


DECEMBER  4. 

"  When  he  hath  tried  me,  I  shall  come  forth  as 
gold" — Job  xxiii.  10. 

Job  was  indeed  tried,  and  perhaps  next  to 
his  Saviour  could  say,  Behold,  and  see  if  ever 
there  was  sorrow  like  unto  my  sorrow ! — But 
he  remarks  three  things  with  regard  to  it. 

First,  the  author :  "  He  hath  tried  me."  In 
none  of  his  sufferings  did  he  ever  lose  sight 
of  the  hand  of  God.  When  the  Chaldeans 
and  the  elements  had  spoiled  him  of  all  his 
substance,  he  said,  "  The  Lord  hath  taken 
away."  And  when,  in  addition  to  this,  he  was 
deprived  of  his  children,  and  health,  and 
friends,  and  he  seemed  to  have  no  comfort 
left,  he  said,  "  Thou  hast  taken  me  by  the 
neck,  and  shaken  me  to  pieces."  And  "is 
there  an  evil  in  the  city,  and  the  Lord  hath 
not  done  it  V?  How  much  is  that  man  to  be 
pitied  who  does  not  connect  with  all  the 
events  of  life  the  providence  of  that  God 
without  whom  a  sparrow  falleth  not  to  the 
ground,  and  by  whom  the  very  hairs  of  our 
head  are  all  numbered  !  How  consolatory  to 
reflect,  "  I  am  not  in  a  fatherless  world ;  I  am 
not  the  child  of  neglect ;  I  am  not  the  sport 
of  chance ;  I  am  not  at  the  mercy  of  my  foes 
— they  could  have  no  power  against  me,  ex- 
cept it  was  given  them  from  above ;  they  are 
chained,  and  he  holds  the  chain — The  wrath 
of  man  shall  praise  him,  and  the  remainder 
of  wrath  will  he  restrain — The  cup  which 
my  Father  giveth  me,  shall  I  not  drink  it  1" 

Secondly,  the  termination :  "  when  he  hath 
tried  me,  I  shall  come  forth."  I  am  now  in 
"  the  midst  of  trouble,"  but  I  shall  not  remain 
there.  He  doth  not  afflict  willingly.  Though 
he  cause  grief,  yet  will  he  have  compassion. 
He  hat  h  said,  "  I  will  not  contend  for  ever, 
neither  will  I  be  always  wroth :  for  the  spirit 
should  fail  before  me,  and 'the  souls  which  I 
have  made."  The  time  may  seem  long,  but 
I  shall  not  be  detained  a  moment  longer  than 
the  case  requires.  He  hath  appointed  the  hour 
of  deliverance,  and  his  time  is  the  best  time ; 
for  he  is  a  God  of  knowledge,  and  blessed  are 
all  they  that  wait  for  him.  "  We  went,"  says 
the  Church,  "  through  fire  and  through  wa- 
ter, but  thou  broughtest  us  out  into  a  wealthy 
place  " 


Thirdly,  the  benefit :  •'  when  thou  hast  tried 
me  I  shall  come  forth  as  gold."  And  how  i= 
this?  Gold  comes  forth  proved.  Thus  we 
read  of  "gold  tried  in  the  fire:"  and  David 
says,  "Thou,  O  God,  hast  proved  us:  thoc 
hast  tried  us,  as  silver  is  tried."  The  desigr 
of  affliction  is  not  to  increase  God's  know 
ledge  of  us — this  is  perfect  already ;  but  to 
make  us  better  known  to  others  and  to  our- 
selves; to  discover  and  display  the  reality 
and  the  degree  of  grace  ;  to  prove  whether 
we  are  humble  enough  to  stoop,  and  patient 
enough  to  wait :  whether  we  can  love  God 
when  he  corrects,  and  trust  in  him  when  he 
hideth  himself. 

Gold  comes  forth  purified.  A  stranger  to 
the  process  of  refining,  when  he  saw  it  melt- 
ing in  the  intenseness  of  the  fire,  might  sup- 
pose that  it  was  likely  to  be  destroyed,  or  at 
least  that  it  must  be  injured.  And  it  is  re- 
duced in  size,  and  something  is  taken  away 
from  it — but  it  is  only  the  dross,  and  this  is 
better  removed  than  retained.  And  who  hath 
said,  "  I  will  also  purge  away  the  dross,  and 


!  take  away  all  thy  tin."  "  By  this  therefore 
'  shall  the  iniquity  of  Jacob  be  purged ;  and 

this  is  all  the  fruit  to  take  away  his  sin ;  when 
:  he  maketh  all  the  stones  of  the  altar  as  chalk- 
;  stones  that  are  beaten  in  sunder,  the  groves 
!  and  images  shall  not  stand  up."  What  did  the 
j  three  Hebrews  lose  in  the  flames  7  Only  their 

bonds.  When  they  were  thrown  in,  they 
;  were  bound ;  "  and  they  fell  down  bound  intc 
I  the  midst  of  the  burning  fiery  furnace."    In 

this  state  they  could  not  have  moved.  But, 
;  without  the  smell  of  fire  passing  upon  their 
■  bodies,  their  bonds  were  burnt,  and   they 

were  seen   walking  with  the  Son  of  God. 

Much  like  this  Young  sings. 

"  Our  hearts  are  fasten'd  to  the  world. 
With  strong  and  various  ties; 
But  every  trouble  cuts  a  string, 
And  urges  us  to  rise." 

Gold  comes  forth  prepared.  It  is  then  fitted 
to  be  coined  for  circulation,  or  framed  into 
vessels  of  ornament  and  use ;  and  now  ren- 
dered capable  of  a  lustre  which  it  had  not  be- 
fore. So  Christians  are  improved  and  ad- 
vanced by  their  trials,  and  can  say,  "It  is 
good  for  me  that  I  have  been  afflicted."  "  Our 
light  affliction,  which  is  but  for  a  moment, 
worketh  for  us  a  far  more  exceeding  and 
eternal  weight  of  glory."  "  For  a  season,  if 
needs  be,"  says  Peter,  "  ye  are  in  heaviness." 
"  That  the  trial  of  your  faith,  being  much 
more  precious  than  of  gold  that  perisheth, 
though  it  be  tried  with  fire,  might  be  found 
unto  praise  and  honour  and  glory  at  the  ap- 
pearing of  Jesus  Christ"  Job  speaks  with 
confidence  of  that  blessed  result  before  he 
had  realized  it  So  may  every  believer.  For 
"  all  the  ways  of  the  Lord  are  mercy  and 
truth."  And  "  we  know  that  all  things  work 
together  for  good  to  thrm  that  love  God  " 


990 


DECEMBER  5. 


DECEMBER  5. 


And  in  the  dungeon  there  was  no  water,  but 
mire:  so  Jeremiah  sunk  in  the  mire" — Jer. 
xxxviii.  6. 

Here  he  waa  not  as  "  an  evil-doer,"  but 
*  for  righteousness  sake,"  and  a  faithful  dis- 
charge of  his  duty.  "  And  this  is  thankworthy, 
if  a  man  for  conscience  toward  God  endure 
grief,  suffering  wrongfully.  What  glory  is  it, 
if,  when  ye  be  buffeted  for  your  faults,  ye 
shall  take  it  patiently]  but  if,  when  ye  do 
well,  and  suffer  for  it,  ye  take  it  patiently, 
this  is  acceptable  with  God."  The  condition 
was  dreadful,  owing  to  the  depth,  and  dreari- 
ness, and  unwholesomeness,  and  foulness  of 
the  place ;  and  the  heart  revolts  at  the 
thought  of  the  sufferer,  sinking  lower  and 
lower  in  the  mire  by  every  effort  to  raise  him- 
self up,  parched  with  thirst,  fainting  with 
hunger,  gasping  for  free  air,  and  a  stone  be- 
ing laid  upon  the  mouth  of  the  pit,  excluding 
not  only  ventilation,  but  light !  And  the  de- 
sign of  the  princes  was,  that  he  should  not 
only  suffer  there,  but  die  of  privation  and 
disease ;  longing  to  rid  themselves  of  their 
reprover,  but  fearing  that  a  public  execution 
would  excite  popular  pity — Thus  Herod  sent 
and  beheaded  John  in  prison — And  how  many 
fearful  secrets  of  this  kind  will  be  divulged 
when  He  maketh  inquisition  for  blood ! 

Who  could  think  that  a  number  of  persons 
in  higher  and  more  refined  life,  and  commonly 
called  "  the  better  sort  of  people,"  would  be 
able  to  leave  a  fellow-creature,  a  prophet  of 
the  Lord,  to  perish  by  so  lingering  and 
frightful  a  death !  Lord,  what  is  man  1  But 
all  things  come  alike  to  all.  No  man  knoweth 
either  love  or  hatred  by  all  that  is  before 
them.  These  wicked  princes  are  in  their 
palaces,  and  Jeremiah  is  in  the  miry  dungeon. 
But  where  is  the  God  of  judgment1?  We 
shall  presently  see — "  Let  them  that  suffer 
according  to  the  will  of  God  commit  the 
keeping  of  their  souls  to  him,  in  well-doing, 
as  unto  a  faithful  Creator." 

We  are  not  told  here,  what  Jeremiah  did ; 
but  he  himself  has  informed  us  in  one  of  his 
lamentations.  "  They  have  cut  off  my  life  in 
the  dungeon,  and  cast  a  stone  upon  me.  I 
called  upon  thy  name,  O  Lord,  out  of  the  low 
dungeon.  Thou  hast  heard  my  voice :  hide  not 
thine  ear  at  my  breathing,  at  my  cry.  Thou 
drewest  near  in  the  day  that  I  called  upon 
thee :  thou  saidst,  Fear  not."  And  what  was 
the  consequence  1  The  wrath  of  man  praises 
God  :  the  evil  is  overruled  for  good ;  and  the 
prophet  learns  by  experience  that  the  Master 
he  served,  commanded  the  issues  from  death, 
and  was  a  very  present  help  in  trouble. 

What  a  scene  here  opens !  "  Now  when 
Ebed-melech  the  Ethiopian,  one  of  the  eunuchs 
which  was  in  the  king's  house,  heard  that 
they  had  put  Jeremiah  in  the  dungeon  ;  the 
king  then  sitting  in  the  gate  of  Benjamin  ; 


Ebed-melech  went  forth  out  of  the  kings 
house,  and  to  the  king,  saying,  My  lord  the 
king,  these  men  have  done  evil  in  all  that 
they  have  done  to  Jeremiah  the  prophet, 
whom  they  have  cast  into  the  dungeon ;  and 
he  is  like  to  die  for  hunger  in  the  place  where 
he  is :  for  there  is  no  more  bread  in  the  city. 
Then  the  king  commanded  Ebed-melech  the 
Ethiopian,  saying,  Take  from  hence  thirty 
men  with  thee,  and  take  up  Jeremiah  the 
prophet  out  of  the  dungeon,  before  he  die." 
Hero  we  find  how  the  Lord  can  raise  up 
helpers  for  his  people  from  quarters  the  most 
unlikely.  He  "  knoweth  how  to  deliver  the 
godly ;"  and  often  renders  his  interposition  as 
marvellous  as  it  is  relieving.  Here  we  alac 
see  that  the  Lord  has  his  hidden  ones,  and 
that  they  are  frequently  found  where  we 
should  little  think  of  looking  after  them — 
"  Surely  the  fear  of  God,"  said  Abraham,  "  is 
not  in  this  place ;"  but  it  was  there,  and  pre- 
vented the  sin  which  would  otherwise  have 
been  committed.  Abijah  had  some  good  thing 
in  him  towards  the  Lord  God  of  Israel  in  the 
house  of  Jeroboam.  Daniel  was  the  prime 
minister  of  Darius,  and  yet  worshipped  God 
three  times  a  day.  Yea,  we  read  of  saints 
even  in  Cssar's  household  !  Zedekiah's  court 
was  a  very  wicked  one,  yet  here  was  a  man 
of  principle,  and  of  religious  principle,  found 
in  it.  But  who  was  he1  A  foreigner,  an 
"Ethiopian,"  and  probably  a  negro.  Call 
nothing  common  or  unclean.  The  first  may 
be  last,  and  the  last  may  be  first.  While  al1 
the  princes  and  the  men  of  Judah  were  desti 
tute  of  humanity  and  piety,  this  Ethiopiai 
abounded  in  both. 

He  had  a  place  at  court  which  secured  him 
ease  and  comfort.  Such  persons  commonly 
feel  little  disposition  to  exert  themselves  foi 
the  distresses  of  others,  for  they  know  not  the 
heart  of  a  sufferer.  It  is  in  the  school  of 
affliction  we  learn  to  weep  with  them  thai 
weep.  But  it  is  probable  that  Ebed-melech 
had  been  in  trouble  himself.  However  this 
may  be,  his  interference  was  unsolicited  and 
prompt,  as  soon  as  ever  "  he  heard  that  they 
had  put  Jeremiah  into  the  dungeon."  And 
he  showed  herein  no  little  courage  as  well  aa 
kindness.  He  had  much  to  lose,  and  the 
princes  were  likely  to  unite  against  him,  foi 
they  were  all  the  determined  enemies  of 
Jeremiah,  and  their  malice  made  them  ready 
for  any  mischief,  and  their  influence  was 
great ;  and  the  king  to  whom  he  appealed  was 
then  sitting  in  the  gate,  and  therefore  he  had 
to  go  to  him  openly.  But  conviction  nerves 
a  man  to  his  purpose,  and  there  is  no  fear  in 
love. 

And  his  application  was  successful.  The 
king  complied  with  his  desire.  Let  this 
encourage  us  in  our  pious  and  in  our  benevo- 
lent endeavours.  We  may  succeed  much 
better  than  we  imagine.  The  individual  that 
refuses  at  one  time  may  yield  at  another. 


DECEMBER  6. 


an. 


Reflection  may  have  changed  him :  eome 
even,,  or  influence  may  have  put  him  into  a 
propitious  frame.  "  In  the  morning  sow  thy 
seed,  and  in  the  evening  withhold  not  thine 
hand;  for  thou  knowest  not  whether  shall 
prosper,  either  this  or  that,  or  whether  they 
both  shall  be  alike  good."  "  Be  not  weary  in 
well-doing,  for  in  due  time  ye  shall  reap  if  ye 
faint  not"  All  of  us  have  some  influence 
with  others,  and  how  seldom  do  we  exert  it 
as  we  ought — especially  when  we  consider 
that  the  hearts  of  all  are  in  the  hand  of  the 
Lord,  and  he  can  turn  them  whithersoever  he 
oleaseth ! 


DECEMBER  6. 

1  So  Ebed-melech  took  the  men  with  him,  and 
went  into  the  house  of  the  king  under  the  trea- 
sury, and  took  thence  old  cast  clouts  and  old 
rotten  rags,  and  let  them  doim  by  cords  into 

'  the  dungeon  to  Jeremiah.  And  Ebed-melech 
the  Ethiopian  said  unto  Jeremiah,  Put  now 
these  old  cast  clouts  and  rotten  rags  under 
thine  arm-holes,  under  the  cords.  And  Jere- 
miah did  so.  So  they  drew  up  Jeremiah  with 
cords,  and  took  him  up  out  of  the  dungeon :  and 
Jeremiah  remained  in  the  court  of  the  prison." 
— Jer.  xxxviii.  11 — 13. 

David  had  said,  "  Ethiopia  shall  soon 
stretch  out  her  hands  unto  God."  And  two 
instances  are  recorded  in  the  Scripture  to  en- 
courage us,  as  a  kind  of  first-fruits.  The  one 
is  mentioned  in  the  Acts  of  the  Apostles :  "  A 
man  of  Ethiopia,  an  eunuch  of  great  authority 
under  Candace  queen  of  the  Ethiopians,  who 
had  the  charge  of  all  her  treasure,  and  had 
come  to  Jerusalem  for  to  worship,  was  return- 
ing; and  sitting  in  his  chariot  read  Esaias  the 
prophet."  Philip  joined  him,  instructed  him, 
and  baptized  him :  "  and  he  went  on  his  way 
rejoicing."  The  other  was  found  ages  be- 
fore, in  the  corrupt  court  of  Zedekiah.  We 
have  seen,  in  the  preceding  exercise,  how 
this  pious  and  humane  Ethiopian  had  nobly 
distinguished  himself,  by  applying  to  the  king 
on  the  behalf  of  Jeremiah.  Having  obtained 
the  royal  permission  to  release  him  from  the 
dismal  dungeon,  and  being  furnished  with 
thirty  men  for  the  purpose,  we  here  see  how 
he  accomplished  the  work. 

If  such  circumstances  are  deemed  un- 
worthy of  attention,  let  the  Spirit  of  God  be 
condemned  for  recording  them,  and  not  the 
preacher  for  noticing  them.  We  are  here  led 
forcibly  to  remark,  that  nothing  should  be 
wasted,  not  only  in  poor,  but  in  higher  life. 
Here  we  find,  even  in  "  the  house  of  the  king, 
and  under  the  treasury,"  that  is,  in  the  store- 
room, old  and  injured  apparel,  laid  by  for  use. 
And  let  it  not  be  forgotten,  that  when  our 
Saviour  had  shown  his  power  bytmultiplying 
five  loaves  and  two  fishes  into  more  than  a 
sufficiency  to  supply  the  whole  multitude,  he 
then,  even  then,  enforced  a  lesson  of  economy 


and  frugality ,  and  said,  "  Gather  up  the  frag- 
ments that  remain,  that  nothing  be  lost,"  to 
show  that  ability  and  plenty  are  not  to  justify, 
or  even  excuse  any  degree  of  wastefulness*. 
It  is  by  guarding,  not  only  against  needless 
buying,  but  heedless  spending,  that  the 
capacity  for  beneficence  is  to  be  enlarged. 
Our  resources  are  diminished,  not  only  by 
pride  and  indulgence,  but  by  want  of  regula- 
tion and  negligence.  How  is  it  that  some, 
with  a  very  limited  income,  not  only  provide 
things  honest  in  the  sight  of  all  men,  but  have 
to  give  to  him  that  needeth  1 

There  is  little  charity  in  giving  away  what 
we  cannot  use  ourselves ;  but  it  is  the  most 
shameful  uncharitableness  not  to  do  it  Yet 
to  mention  only  one  instance — How  often,  in 
gardens,  have  we  seen  vegetables  perishing, 
for  which  many  a  family  of  hungry  children 
would  have  been  thankful.  For  we  should 
reflect  on  the  degrees  of  exigency,  and  re- 
member that  what  is  of  no  value  to  us  may  be 
of  most  pressing  importance  to  others,  even 
to  the  leavings  of  the  plainest  table,  and  the 
remnants  of  the  poorest  wardrobe.  , 

Jeremiah  seems  to  have  been  a  large  heavy 
man;  and  the  ropes  might  have  pained  and 
bruised  him;  and  the  dungeon  was  deep. 
Ebed-melech  therefore  provides  a  softening, 
and  lets  it  down,  and  desires  him  to  put  it 
under  his  arm-holes  under  the  cords.  We 
should  see  from  this  example,  not  only  to  do 
good,  but  to  relieve  with  tenderness.  As 
much  often  depends  upon  the  manner  of  con- 
ferring a  benefit  as  upon  the  tiling  itself:  we 
are  therefore  by  love  to  serve  one  another, 
and  to  be  not  only  charitable,  but  pitiful  and 
courteous.  We  have  seen  some  refusing  with 
more  kindness  than  others  have  given;  the 
plaintive  countenance,  the  melting  eye,  the 
soothing  voice,  showing  at  the  time  that  it 
was  not  the  will,  but  the  power  that  was  want- 
ing. How  much  a  female  adds  to  the  im- 
pression of  her  relief,  by  the  delicacy  with 
which  she  dispenses  it !  the  manner  as  well 
as  the  principle  of  charity  may  render  it  a 
grace. 

But  our  love  is  to  abound  in  knowledge  and 
in  all  judgment  We  therefore,  Finally,  see 
the  prudence  as  well  as  the  kindness  of  this 
good  man.  Though  he  had  drawn  him  up,  he 
did  not  urge  him  to  escape,  but  let  him  "re- 
main in  the  court  of  the  prison."  He  did  this 
for  two  reasons.  First,  there  he  would  be 
more  under  the  king's  protection,  than  if  he 
was  immediately  set  at  large.  And,  Secondly, 
there  he  would  be  more  likely  to  be  better 
provided  for  in  the  straitness  of  the  dearth,  as 
we  see  from  the  end  of  the  foregoing  chapter, 
when  the  king  ordered  him  to  abide  there 
before  his  wretched  confinement :  "  Then 
Zedekiah  the  king  commanded  that  they 
should  commit  Jeremiah  into  the  court  of  the 
prison,  and  that  they  should  give  him  daily  a 
j  piece  of  bread  out  of  the  bakers'  street  until 


DECEMBER  7. 


all  the  bread  in  the  city  were  spent.  Thus 
Jeremiah  remained  in  the  court  of  the 
prison." 


DECEMBER  7. 

*  Now  the  word  of  the  Lord  came  unto  Jeremiah, 
while  he  was  shut  up  in  the  court  of  the  prison, 
saying,  Go  and  speak  to  Ebed-melech  the 
Ethiopian,  saying,  Thus  saith  the  Lord  of 
hosts,  the  God  of  Israel ;  Behold,  I  will  bring 
my  words  upon  this  city  for  evil,  and  not  for 
good ;  and  they  shall  be  accomplished  in  that 
day  before  thee.  But  I  will  deliver  thee  in  that 
day,  saith  the  Lord :  and  thou  shalt  not  be  given 
into  the  hand  of  the  men  of  whom  thou  art 
afraid.  For  I  will  surely  deliver  thee,  and 
thou  shalt  not  fall  by  the  sword,  but  thy  life 
shall  be  for  a  prey  into  thee :  because  thou  hast 
put  thy  trust  in  me,  saith  the  Lord." — Jer. 
xxxix.  15 — 18. 

It  is  observable  that  Jeremiah  himself  was 
charged  with  this  consolatory  message  to 
Ebed-melech,  who  had  acted  so  nobly  as  his 
friend,  and  obtained  his  deliverance  from  the 
dungeon.  Nothing  could  have  been  more 
agreeable  and  delightful  to  his  feelings  than 
to  be  the  medium  of  such  a  communication  ; 
for  grace  by  making  a  man  humble  always 
makes  him  grateful ;  and  though  his  praise  is 
principally  due  to  the  Author  of  all  his  mer- 
cies, he  will  not  overlook  the  instruments. 

The  address  implies  the  apprehension  of 
Ebed-melech,  yea,  it  is  expressly  said  he  was 
"  afraid."  Of  whom  1  Of  the  princes  whose 
doings  he  had  opposed  and  censured  1  or  the 
Chaldeans  that  were  now  encompassing  the 
city  1  It  is  not  possible  to  determine  this; 
neither  is  it  necessary.  But  while  he  is  in- 
formed that  the  words  concerning  Jerusalem 
should  be  accomplished,  and  that  he  should 
witness  it,  he  receives  the  assurance ;  "  But  I 
will  deliver  thee  in  that  day,  saith  the  Lord : 
and  thou  shalt  not  be  given  into  the  hand  of 
the  men  of  whom  thou  art  afraid.  For  I  will 
surely  deliver  thee,  and  thou  shalt  not  fall  by 
the  sword,  but  thy  life  shall  be  for  a  prey 
unto  thee." 

Behold  the  value  and  importance  of  life, 
and  see  how  able  the  Lord  is  to  secure  it  even 
in  the  midst  of  general  calamity  and  desola- 
tion ;  according  to  the  promise ;  "  He  shall 
cover  thee  with  his  feathers,  and  under  his 
wings  shalt  thou  trust :  his  truth  shall  be  thy 
shield  and  buckler.  Thou  shalt  not  be  afraid 
for  the  terror  by  night;  nor  for  the  arrow  that 
flieth  by  day;  nor  for  the  pestilence  that 
walketh  in  darkness ;  nor  for  the  destruction 
that  wasteth  at  noonday.  A  thousand  shall 
fall  at  thy  side,  and  ten  thousand  at  thy  right 
hand ;  b  it  it  shall  not  come  nigh  thee.  Only 
with  thine  eyes  shalt  thou  behold  and  see  the 
reward  of  the  wicked."  The  preservation  of 
Noah  in  the  Deluge,  of  Lot  in  the  overthrow 
of  Sodom  and  Gomorrah,  of  the  Israelites  in 


Goshen,  from  the  plagues  of  Egypt,  and  of 
the  mourners  in  Ezekiel  from  the  men  with 
the  slaughter  weapons;  all  these  show  that 
"  the  Lord  knoweth  how  to  deliver  the  godly 
out  of  temptation,  and  to  reserve  the  unjust 
unto  the  day  of  judgment  to  be  punished." 

If  Ebed-melech  believed  this  declaration,  he 
would  not  only  dwell  safely,  but  be  in  quiet 
from  the  fear  of  evil,  his  mind  kept  in  perfect 
peace,  being  stayed  upon  God.  When  we 
consider  the  structure  of  our  frame,  and  the 
numberless  dangers  to  which  we  are  exposed, 
we  cannot  reckon  upon  living  a  day  or  an 
hour  to  an  end,  without  the  Preserver  of 
men.  But  all  our  times  are  in  his  hand,  and 
he  makes  us  immortal  till  our  work  is  done 

"Hast  thou  not  given  thy  word 
To  save  my  soul  from  death  ? 
And  I  can  trust  my  Lord 
To  keep  my  mortal  breath. 
I'll  ,o  and  come, 
Nor  fear  to  die. 
Till  from  on  high 
Thou  call  me  home." 

But  see  the  reason  assigned  for  his  gracious 
regard :  "  Because  thou  hast  put  thy  trust  in 
me,  saith  the  Lord."  It  was  really  for  his 
kindness  to  Jeremiah;  but  God  notices,  not 
the  practice,  but  the  principle  which  had  pro- 
duced it,  and  without  which  he  could  not 
have  been  actuated  to  do  as  he  had  done. 
Men  judge  of  motives  by  actions:  God  judges 
of  actions  by  motives ;  and  the  motive  is  more 
with  him  than  every  thing  else.  So  indeed  it 
is  with  us  as  far  as  we  can  ascertain  it  in  any 
instance  of  conduct  towards  ourselves.  Hence 
we  value  a  trifle  if  it  springs  from  real  re- 
gard, more  than  a  much  larger  present  if  it 
arises  from  selfishness.  We  may  indeed  be 
mistaken  in  our  constructions,  but  God  is  not 
mocked,  his  judgment  is  always  according  to 
truth.  The  case  before  us  is  not  a  solitary 
one.  We  should  have  commended  the  hu- 
manity and  humility  of  the  Centurion  ;  and 
the  prayer  and  perseverance  of  the  Syrophe- 
nician  woman :  but  our  Lord  only  spake  of 
their  faith. 

Some  people  always  seem  afraid  of  faith, 
as  if  it  were  hardly  compatible  with  holiness 
and  morality;  whereas,  it  is  the  medium,  the 
origin  of  them ;  it  is  the  spring  of  these 
streams,  it  is  the  root  of  these  branches.  It 
is  in  every  respect  operative ;  but  it  peculiarly 
works  by  love.  He  is  the  most  likely  to  show 
mercy  who  has  received  mercy ;  to  forgive 
who  has  been  forgiven. 

But  the  whole  shows  us  that  Ebed-melecn 
had  no  reason  to  repent  of  his  work  of  faith 
and  labour  of  love  towards  the  Lord's  servant 
Jeremiah  could  not  repay  him ;  but  this  was 
so  much  the  better  for  his  benefactor.  This 
is  the  very  reason  which  our  Saviour  adduces 
to  excite  attention  to  the  poor :  "  For  they 
cannot  recompense  thee,  but  thou  shalt  be  re- 
compensed at  the  resurrection  of  the  just'' 
It  is  finely  said,  "  He  that  giveth  to  the  poor 
lendeth  unto  the  Lord."    A  man  does  not 


DECEMBER  8. 


393 


think  of  returning  what  .5  given  him,  but  if 
he  has  any  sense  of  honour  and  of  justice  he 
will  not  retain  what  is  lent.  And  would  the 
Lord  borrow  and  not  repay  ?  He  has  bound 
himself  not  only  to  accept,  but  to  reward  the 
services  of  his  people,  and  the  reward  is  not 
the  less  great,  or  the  less  certain,  because  it 
is  a  teward  not  of  debt,  but  of  grace.  "  He 
tha;  recoiveth  a  prophet  in  the  name  of  a 
prophet  shall  receive  a  prophet's  reward ;  and 
he  that  receiveth  a  righteous  man  in  the  name 
of  a  righteous  man  shall  receive  a  righteous 
man's  reward.  And  whosoever  shall  give  to 
drink  unto  one  of  these  little  ones  a  cup  of 
cold  water  only  in  the  name  of  a  disciple, 
verily  I  say  unto  you,  he  shall  in  no  wise  lose 
his  reward." 


DECEMBER  8. 

"  One  thing  I  know,  that,  whereas  I  was  blind, 
now  I  see." — John  ix.  25. 

The  corporeal  change  with  which  this  poor 
<nan  had  been  blessed,  is  the  spiritual  expe- 
rience of  every  real  Christian — He  was  blind, 
but  now  sees. 

And  like  him  too  the  Christian  may  know  it. 

We  may  also  observe  a  resemblance  in  the 
limitation  of  the  knowledge  itself — It  extends 
to  one  thing:  "One  thing  I  know,  that, 
whereas  I  was  blind,  now  I  see."  But  this  is 
the  main  thing ;  and  to  know  this  is  to  know 
enough,  without  being  able  to  determine  a 
number  of  particular  circumstances.  For  in- 
stance :  it  is  not  necessary  to  know  the  pre- 
cise time  of  the  change.  Who  knows  precise- 
ly when  the  day  begins,  or  which  be  the  first 
beams  that  reach  our  horizon  1  Yet  one  thing 
we  know,  that  the  sun  is  rising ;  it  is  dawn, 
it  is  day.  We  know  when  spring  is  arrived, 
and  yet  who  can  fix  the  exact  boundary  by 
which  it  passed  from  winter,  and  the  hour, 
the  day,  the  week,  when  it  will  issue  in  sum- 
mer? unless  in  the  artificialness  of  the  alma- 
nac. Who  perceived  when  he  first  began 
to  live  naturally ;  yet  he  knows  that  he  hun- 
gers and  thirsts,  and  eats  and  drinks,  and  lives 
and  moves,  and  has  a  being. 

Neither  is  it  necessary  to  be  able  to  know 
the  particular  instrumentality  employed ; 
whether  an  afflictive  event,  or  a  good  book, 
or  the  admonition  of  a  friend,  or  the  preach- 
ing of  the  word.  Sometimes  there  is  such  a 
combination  and  blending  of  excitements  and 
impressions,  that  it  is  impossible  to  specify 
which,  in  the  aggregate,  was  the  most  power- 
ful or  decisive.  Whatever  be  the  means,  and 
they  are  various,  the  excellency  of  the  power 
is  of  God ;  and  it  is  enough  for  us  to  know 
that  the  work  is  done,  and  to  acknowledge 
that  he  has  done  it. 

To  which  we  may  add  the  manner  in  which 
it  has  been  accomplished.    In  some  cases  it 


is  more  sudden  ;  in  others  more  slow.  The 
Lord  addresses  one  man  in  thunder;  he 
whispers  to  another  in  a  small  still  voice. 
Here  he  awakens  fear  and  terror ;  there  he 
draws  with  the  bands  of  a  man  and  the  cords 
of  love.  What  a  difference  was  there  be- 
tween the  conversion  of  the  jailer,  and  the 
opening  of  the  heart  of  Lydia :  and  between 
the  revelation  of  the  Saviour  to  Saul  of  Tar- 
sus, and  to  Cornelius !  Yet  in  all  these  in- 
stances the  result  was  the  same.  Two  infer- 
ences may  be  drawn  from  hence.  The  one 
regards  others.  How  careful  should  we  be 
not  to  disown  persons  as  religious  characters, 
and  keep  them  back  from  the  table  of  the 
Lord,  because  they  are  unable  to  furnish  a 
minute  narrative  or  the  dealings  of  God  with 
their  souls,  while  they  walk  as  becometh  the 
Gospel.  The  other  regards  ourselves.  It  is 
better  indeed  to  err  on  the  safe  side ;  and  to 
be  too  fearful  rather  than  self-secure.  It  is  an 
awful  thing  to  decide  on  our  spiritual  condition; 
and,  considering  the  consequences  of  mistake, 
should  never  be  done  without  much  consider- 
ation. Yet,  on  the  other  hand,  decision  is  un- 
speakably desirable,  and  we  should  not  refuse 
to  be  comforted,  and  under  a  feeling  of  hu- 
mility and  diffidence,  become  ungrateful,  and 
deny  what  God  has  wrought  in  us.  We  are 
corqmanded  to  examine  ourselves,  and  to  prove 
whether  we  are  in  the  faith ;  but  this  is  best 
done,  not.  by  nice  and  curious  inquiries  with 
regard  to  the  influences  of  the  Holy  Spirit, 
but  by  observing  the  tendency  of  their  opera- 
tion, and  judging  by  their  effects — And  happy 
is  he  who,  whatever  he  may  be  ignorant  of 
besides,  can  say,  "  One  thing  I  know,  that, 
whereas  I  was  blind,  now  I  see." 

And  remark  what  a  confidence  the  man  de- 
rived from  his  consciousness  of  this  one  thing. 
These  unbelievers  wished  and  endeavoured  to 
confound  him  ;  but  their  questions  and  their 
cavils  had  no  weight  with  him.  He  did  not 
consider  himself  competent  to  dispute  with 
them;  nor  did  he  attempt  to  consider  every 
objection  their  prejudices  urged — But  he  had 
— he  felt  one  invincible,  undeniable  argument 
— "This,"  says  he,  "is  sufficient  for  me." 
You  say,  he  is  a  sinner — Is  it  likely  a  sinner 
would  be  so  honoured  of  God  as  he  has  been  1 
Since  the  world  began  was  it  not  heard  that 
any  man  opened  the  eyes  of  one  that  was 
born  blind.  If  this  man  was  not  of  God,  he 
could  do  nothing.  This  however  I  must  leave 
with  you — I  know  what  he  has  done  for  me, 
and  cannot  be  mistaken — whether  he  be  a 
sinner  I  know  not ;  "  one  thing  I  know,  that, 
whereas  I  was  blind,  now  I  see." 

A  Christian  indeed  is  not  an  enthusiast 
He  despises  no  kind  of  evidence;  and  he 
wishes  that  his  religion  may  always  appear 
what  it  really  is,  a  reasonable  service.  But 
he  that  believeth  hath  the  witness  in  himself. 
Like  this  man,  has  a  satisfacV.on  derived  from 


3M 


DECEMBER  9. 


experience.  He  has  received  the  truth  in  the 
love  and  efficiency  of  it.  He  has  felt  its 
power  and  blessedness.  Such  a  man  could 
be  safely  trusted  among  infidels.  They  may 
scoff'  and  ridicule;  they  may  even  perplex 
him;  but  they  cannot  induce  a  conviction 
contrary  to  his  views  and  feelings.  He  has 
a  certainty,  out  of  which  he  can  neither  be 
.anghed  or  reasoned.  His  heart  is  established 
with  grace.  And  thus  also  he  is  secure,  not 
only  from  infidelity,  but  heresy;  and  cannot 
be  drawn  away  from  the  truth  as  it  is  in 
Jesus,  or  the  peculiar  doctrines  of  divine 
grace.  With  him  they  are  not  mere  notions, 
but  principles.  They  are  spirit  and  they  are 
life.  They  sanctify,  quicken,  refresh  his  soul. 
If  a  man  who  sees  could  be  introduced  among 
a  people  entirely  blind,  they  would  consider 
him  a  liar  or  a  madman,  when  he  told  them 
what  he  saw.  Yet  though  he  would  not  con- 
temn them  because  of  their  blindness,  but 
feel  pity  instead  of  pride,  he  would  be  in  no 
danger  of  yielding  to  their  opinion :  he  would 
know  that  he  spoke  the  words  of  truth  and 
soberness — He  would  know  that  though  they 
were  blind,  he  saw. 

This  also  qualifies  a  man  for  dealing  with 
others  in  divine  things.  It  excites  his  zeal, 
and  enables  him  to  speak  with  earnestness, 
because  he  can  speak  without  hesitation  or 
doubt.  "  Lo  this,  we  have  searched  it,  so  it 
is ;  hear  it,  and  know  thou  it  for  thy  good." 
**  That  which  we  have  seen  and  heard  declare 
we  unto  you,  that  ye  also  may  have  fellowship 
with  us:  and  truly  our  fellowship  is  with  the 
Father,  and  with  his  Son  Jesus  Christ." 

This  also  yields  him  a  prop  against  despair, 
and  a  cordial  under  discouragement.  He  feels 
that  he  is  far  from  what  he  ought  to  be,  and 
wishes  to  be.  "  I  have  much,"  says  he,  i*  to 
humble  me,  but  I  am  not  without  cause  for 
thankfulness.  He  has  made  me  to  differ  from 
others,  and  from  myself  once.  I  know  he  has 
enabled  me  to  see  the  evil  of  sin,  the  beauty 
of  holiness,  the  worth  of  his  grace.  I  know 
I  love  his  salvation ;  and  I  count  all  things 
but  loss  for  the  excellency  of  the  knowledge 
of  Christ  Jesus  my  Lord — And  if  he  were 
pleased  to  kill  me,  he  would  not  have  shown 
me  such  things  as  these." 


DECEMBER  9. 

u  He  shall  see  of  the  travail  of  nis  soul,  and 
shall  be  satisfied?'1 — Isaiah  liii.  II. 

This  verse  contains  an  epitome  of  the 
whole  chapter ;  and  the  chapter  contains  an 
epitome  of  the  whole  Gospel.  For  what  is 
the  Gospel — but  "  the  testimony  of  Jesus  ]" 
And  what  does  this  testimony  essentially  in- 
clude— but  u  the  sufferings  of  Christ  and  the 
glory  that  should  follow  V  And  if  "  the  an- 
gels desire  to  'ook  into  these  things" — how 


much  more  should  we,  to  whom  they  are  not 
only  true,  and  wonderful,  and  sublime — but 
infinitely  important  and  necessary  !  Let  me 
therefore  indulge  in  three  meditations  on  this 
all-interesting  subject. 

The  allusion  is  obvious.  "  A  woman  when 
she  is  in  travail  hath  sorrow,  because  her  hour 
is  come :  but  as  soon  as  she  is  delivered  of  the 
child,  she  remembereth  no  more  the  anguish, 
for  joy  that  a  man  is  born  into  the  world."  A 
comparison  should  never  be  pressed  beyond 
its  lawful  bounds.  The  attempt  made  to  force 
too  much  out  of  it,  not  only  renders  it  absurd, 
but  weakens  it,  and  the  spirit  flies  off  evapo- 
rated in  particles.  It  should  suffice  here  to 
observe,  that  there  is  a  strong  and  striking 
resemblance  between  the  delivered  mother 
and  the  risen  Saviour.  In  each  case  there  is 
suffering.  In  each  case  the  suffering  is  fol- 
lowed by  pleasure.  And  in  each  case  the 
pleasure  is  deemed  the  recompense  of  the 
suffering — The  birth  of  the  child  repays  the 
throes  of  the  mother ;  and  the  salvation  of 
the  Church  satisfies  the  Saviour :  "  He  shal 
see  of  the  travail  of  his  soul,  and  be  satisfied. 

The  TRAVAIL  OF  HIS  SOUL. 

From  ignorance  and  the  degree  of  interes* 
which  things  acquire  in  their  relation  to  our- 
selves, every  sufferer  is  prone  to  think  that 
his  endurings  are  peculiar  and  superior.  Jesus 
could  say  with  infinite  propriety,  "Behold,  and 
see  if  there  be  any  sorrow  like  unto  my  sor- 
row, which  is  done  unto  me,  wherewith  the 
Lord  hath  afflicted  me  in  the  day  of  his  fierce 
anger."  Two  things  here  intimate  the  great- 
ness of  his  passion.  First,  the  term  by  which 
it  is  expressed.  "  Travail" — not  trouble — 
but  "  travail."  And,  secondly,  the  principal 
seat  of  it ;  "  his  soul" — "  The  travail  of  his 
soul."  The  distress  of  the  soul  is  the  soul  of 
distress. 

Some  persons  are  not  qualified  to  enter 
into  a  comparison  between  corporeal  and  men- 
tal affliction.  They  are  a  kind  of  human  an- 
imals. They  are  masses  of  flesh  and  blood. 
They  have  senses,  and  passions,  and  appetites; 
and  little  else.  They  lie  down  and  rise  up; 
they  sleep  and  wake ;  they  hunger  and  thirst 
— But  they  never  suffer,  unless  when  they 
have  nothing  to  eat,  or  when  they  cry  out 
with  bodily  pain.  They  are  strangers  to  all 
that  interior  of  woe  which  to  feeling  minds 
renders  the  world  a  wilderness,  more  than  the 
thorns  and  briers  without  "  The  spirit  of  a 
man  will  sustain  his  infirmity:  but  a  wounded 
spirit  who  can  bear"!"  While  all  is  calm  and 
firm  within,  external  trials  are  borne  with 
comparative  ease.  Then  we  may  be  "  trou- 
bled on  every  side,  yet  not  distressed ;"  like  a 
ship  in  the  sea,  which  does  not  sink  by  the 
water  around  it,  but  only  by  what  gets  through 
and  gets  in. 

But  there  are  some  who  have  not  only 
"fightings    without,"    but    "fears    within." 


DECEMBER  10. 


396 


They  know  what  inward  anguish  and  depres- 
sion mean.  Ah !  says  David,  "  My  bones  are 
vexed,  my  soul  is  also  sore  vexed" — "  O,  my 
God,  my  soul  is  cast  down  within  me."  And 
how  was  it  with  his  Son,  whom  he  yet  in 
spirit  calls  his  Lord?  His  sufferings  were 
"  the  travail  of  his  soul."  Not  that  he  was 
free  from  other  afflictions.  With  regard  to 
outward  distresses,  he  was  a  man  of  sorrows, 
and  acquainted  with  grief.  But  even  his  ex- 
ternal sufferings  derived  much  of  their  pres- 
sure from  the  sensibility  of  his  mind,  for  he 
was  all  feeling.  Some  are  little  affected,  even 
with  bereavements :  but  he,  at  the  grave  of 
Lazarus,  groaned  in  spirit  and  wept  Some 
seem  careless  of  reputation ;  but  he  said,  "  re- 
proach hath  broken  my  heart."  Some  when 
"stricken"  are  not  "grieved,"  and  "have 
made  their  faces  harder  than  a  rock ;"  but  he 
"  in  the  days  of  his  flesh  made  supplications 
with  strong  cryings  and  tears."  But  what 
led  him  to  exclaim  on  the  cross,  "  My  God, 
my  God,  why  hast  thou  forsaken  me  ?"  What 
made  him  in  the  garden,  before  the  hand  of 
man  had  yet  touched  him,  to  be  "  sore  amazed 
and  very  heavy  ?"  What  led  him  to  say,  "  My 
soul  is  exceeding  sorrowful  even  unto  death?" 
while  "  his  sweat  was  as  it  were  drops  of  blood 
falling  to  the  ground  ?" 

"  The  thought  of  his  approaching  crucifix- 
ion," say  some.  If  so,  what  becomes  of  the 
pre-eminence  of  his  example  ?  We  can  fetch 
many  from  history  who  had  to  endure  more 
torturing  and  lingering  agonies — And  yet 
they  rejoiced  in  the  prospect,  left  their  prisons 
singing,  kissed  the  instrument  of  their  pain, 
and  thanked  the  executioner.  How  did  Brad- 
ford, when  informed  that  he  was  to  be  burnt 
at  the  stake  the  following  day,  fall  upon  his 
knees  and  praise  God  for  an  honour  he  had  so 
long  waited  for  ?  When  a  popish  priest  said 
to  Hooper  at  the  place  of  execution,  "  I  am 
truly  sorry  to  find  you  here ;"  the  martyr  re- 
plied, "O  man,  keep  thy  sorrow  to  thyself, 
and  mourn  over  thine  own  wickedness.  I  am 
well  blessed  by  God,  and  to  die  for  the  sake 
of  Christ  is  sweet  to  my  soul."  Is  then  the 
servant  above  the  master,  or  the  disciple  above 
his  Lord  ?  Here — and  we  will  venture  to  say, 
here  alone,  can  be  found  a  complete  and  sat- 
isfactory solution.  They  had  Calvary  before 
them,  but  not  Gethsemane.  They  had  to  en- 
dure the  cross,  but  not  the  curse.  They  died 
by  men,  but  not  for  them.  They  had  not  to 
bear  the  sins  of  many :  they  had  not  to  bear 
their  own  sins — not  one  of  their  own  sins — or 
they  would  have  sunk  down  under  the  bur- 
den. But  he  bare  our  sins  in  his  own  body 
on  the  tree.  The  Lord  laid  on  him  the  ini- 
quity of  us  all.  Surely  he  hath  borne  our 
griefs  and  carried  our  sorrows.  The  chas- 
tisement of  our  peace  was  upon  him,  and  by 
his  stripes  we  are  healed.     His  soul  was 

MADE    AN   OFFERING    FOR    SIN. 


DECEMBER  10. 

u  He  shall  see  of  the  travail  of  his  soul,  and 
shall  be  satisfied." — Isaiah  liii.  11. 

Something  therefore  was  to  be  derived 
from  the  travail  of  his  soul.  It  was  the  sal- 
vation of  sinners.  To  show  that  this  infinite 
good  results  from  his  suffering,  he  compares 
his  dying  to  the  sowing  of  seed,  which  dies, 
and  then  produces.  "Verily,  verily,  I  say 
unto  you,  Except  a  corn  of  wheat  fall  into 
the  ground  and  die,  it  abideth  alone :  but  if  it 
die,  it  bringeth  forth  much  fruit"  Here  we 
are  reminded  of  our  obligations  to  him.  If 
we  are  reconciled  unto  God,  it  is  by  the  death 
of  his  Son :  if  we  are  redeemed  from  the 
curse  of  the  law,  it  is  because  he  was  made 
a  curse  for  us.  The  blessing,  though  free  to 
us,  was  beyond  expression  expensive  to  him. 
He  accomplished  it,  not  by  a  mere  volition  of 
his  will,  or  an  exertion  of  his  power,  but  by 
his  obedience  unto  death,  even  the  death  of 
the  cross. 

"He  suuk  beneath  our  heavy  woes, 
To  raise  us  to  his  throne ; 
There 's  not  a  gift  his  hand  bestows. 
But  cost  his  heart  a  groan." 

Worthy  is  the  Lamb  that  was  slain ! 

While  this  blessedness  is  the  travail  ot  nis 
soul,  so  we  find  he  can  enjoy  the  sight  of  it 
A  child,  when  born,  may  be  spared,  and  may 
grow  up,  and  be  acknowledged  as  the  of£ 
spring  of  her  who  bare  him ;  but  if  she  dies, 
though  others  see  the  travail  of  the  mother, 
she  herself  does  not  She  is  laid  low  in  the 
dust ;  and  in  vain  her  infant  goes  to  her  grave 
— His  cries,  if  oppressed,  cannot  reach  her 
ears,  nor,  if  well  treated,  can  the  news  glad- 
den her  heart — Her  son  comes  to  honour,  but 
she  knoweth  it  not ;  and  he  is  brought  low, 
but  she  perceiveth  it  not  of  him.  So  it  was 
with  Rachel :  "  Rachel  travailed,  and  she  had 
hard  labour.  And  it  came  to  pass,  when  she 
was  in  hard  labour,  that  the  midwife  said  unto 
her,  Fear  not ;  thou  shalt  have  this  son  also." 
And  she  had  a  son,  and  he  became  a  patriarch, 
and  the  head  of  a  tribe ;  but  she  saw  it  not : 
for  she  only  sighed  out  a  name  expressive  of 
her  disappointment  and  sorrow — she  called 
his  name  Benoni,  and  expired.  So  would  it 
have  been  with  Jesus,  had  he  not  rose  and 
revived.  Whatever  blessings  he  procured 
for  us  by  dying,  he  could  not  have  seen  the 
application  and  enjoyment  of  them,  had  he 
remained  in  the  grave.  But  he  could  not  be 
holden  of  it  It  was  said  of  him,  He  shall 
live.  A  seed  shall  serve  him.  And  he  shall 
see  his  seed,  he  shall  prolong  his  days,  and 
the  pleasure  of  the  Lord  shall  prosper  in  his 
hand. 

For  there  is  a  certainty  in  his  realizing  this 
vision — "  He  shall  see  of  the  travail  of  his 
soul."  It  is  often  spoken  of  as  a  reward  in- 
surec  by  promise  and  stipulation.    Thus  it  is 


nw 


DECEMBER  11. 


«iid  ;  "  By  his  knowledge  shall  my  righteous 
servant  justify  many  ;  for  he  shall  bear  their 
iniquities.  Therefore  will  I  divide  him  a  por- 
tion with  the  great,  and  he  shall  divide  the 
spoil  with  the  strong ;  because  he  hath  pour- 
ed out  his  soul  unto  death  :  and  he  was  num- 
bered with  the  transgressors  ;  and  lie  bare  the 
sin  of  many,  and  made  intercession  for  the 
transgressors."  Let  it  not  be  objected,  that 
he  himself  says,  "  I  have  laboured  in  vain,  I 
have  spent  my  strength  for  naught,  and  in 
vain."  For  here  he  complains  as  the  moral 
agent,  as  the  preacher  of  the  word,  as  the 
minister  of  the  circumcision.  But  this  does 
not  apply  to  the  everlasting  covenant  ordered 
in  all  things  and  sure.  This  would  not  allow 
of  his  suffering  at  an  uncertainty.  Having 
performed  the  awful  condition,  it  would  have 
been  unfaithful  in  God  to  have  withholden  the 
remuneration  suspended  upon  it ;  especially 
as  he  died  in  dependence  upon  it,  and  in  ex- 
pectation of  it.  Tt  was  the  joy  set  before  him, 
for  which  he  endured  the  cross,  and  despised 
the  shame. — To  which  we  may  add,  that  he 
is  fully  in  possession  of  resources  sufficient  to 
enable  him  to  acquire  all  his  rights,  and  real- 
ize all  his  wishes.  As  yet  we  see  not  all 
things  put  under  him,  but  we  see  him,  for  the 
suffering  of  death,  crowned  with  glory  and 
honour.  We  see  him  with  power  over  all 
flesh :  with  all  power  in  heaven  and  in  earth 
— able  therefore  to  counteract  all  the  designs 
of  his  enemies,  and  to  make  them  subservient 
to  the  accomplishment  of  his  own — able  to 
take  the  heathen  for  his  inheritance,  and  the 
uttermost  parts  of  the  earth  for  his  possession 
— able  to  subdue  Paganism,  and  the  false 
prophet,  and  the  man  of  sin — able  to  take 
away  the  veil  from  the  heart  of  the  Jews,  and 
induce  them  to  look  upon  him  whom  they 
have  pierced,  and  to  mourn  for  him — able  to 
root  up  in  his  churches  every  plant  which  his 
heavenly  Father  hath  not  planted — able  to 
increase  a  thousand  fold  all  the  excellences 
and  usefulness  of  his  people.  "  For  brass  I 
will  bring  gold,  and  for  iron  I  will  bring 
silver,  and  for  wood  brass,  and  for  stones  iron." 
"  Moreover  the  light  of  the  moon  shall  be  as 
the  light  of  the  sun,  and  the  light  of  the  sun 
shall  be  seven-fold,  as  the  light  of  seven  days, 
in  the  day  that  the  Lord  bindeth  up  the  breach 
of  his  people,  and  healeth  the  stroke  of  their 
wound." 


DECEMBER  11. 

'*  He  shall  see  of  the  travail  of  his  soul,  and  shall 
be  satisfied." — Isaiah  liii.  11. 

Nothing  is  more  trying  and  mortifying  than 
to  labour  without  success,  especially  when 
great  difficulties  are  encountered,  and  great 
sacrifices  incurred.  But  how  pleasing  is  it  to 
the  husbandman,  after  manuring,  and  plough- 
ing, and  sowing,  to  go  forth  and  see,  first  the 


blade,  then  the  ear,  and  after  that  the  full 
corn  in  the  ear ;  and  when  he  has  borne  the 
burden  and  heat  of  the  day,  in  harvest  to  be- 
hold the  precious  grain  safely  housed  in  the 
garner!  How  delightful  must  it  be  to  the 
warrior  after  his  marchings,  and  privations 
and  all  the  perils  of  the  field,  to  return  home 
in  peace,  and  enjoy  the  spoils  and  rewards  of 
victory !  Or  take  the  image  to  which  Isaiah 
refers.  How  is  the  mother  recompensed  for 
her  pain  when  she  sees — a  living  child — her 
own — the  pledge  of  mutual  affection — the 
wearer  of  the  father's  name  and  image — an 
endeared  creature  depending  upon  herself — 
to  be  fed  at  her  bosom — to  be  dandled  on  her 
knee — to  be  aided  by  her  in  all  his  attempts 
to  walk  and  speak — a  rational  being  unfolding 
new  powers — and  preparing  for  usefulness  in 
the  community — and  who,  unless  he  be  a 
wretch,  will  pronounce  no  word  through  life 
with  half  the  feeling  he  will  say,  "My 
mother!"  But  there  have  been  days  wherein 
it  was  said,  "  Blessed  is  the  womb  that  bare 
not,  and  the  paps  that  never  gave  suck." 
Many  a  "  Rachel  is  weeping  for  her  children, 
and  refusing  to  be  comforted,  because  they 
are  not."  Many  an  early  grave  is  inscribed 
with,  "  Childhood  and  youth  are  vanity."  But 
the  pleasure  of  the  Lord  Jesus  is  liable  to  no 
such  disappointment — "  He  shall  see  of  the 
travail  of  his  soul,  and  shall  be  satisfied." 

Let  us  dwell  for  a  moment  on  this  satisfac- 
tion. What  can  be  so  animating  and  improv- 
ing 1  Paul  says  to  the  Thessalonians,  "  Ye  are 
our  glory  and  joy."  Yet  he  and  his  brethren 
were  only  ministers  by  whom  they  believed 
even  as  the  Lord  gave  to  every  man.  But  if 
converts  are  the  glory  and  joy  of  those  who 
are  only  the  instruments  of  their  salvation,  in 
how  much  higher  a  degree  must  they  be  so  to 
him  who  is  the  sole  author  of  it!  When  the 
Pharisees  and  Scribes  murmured,  saying, 
This  man  receiveth  sinners  and  eateth  with 
them,  "He  spake  this  parable  unto  them. 
What  man  of  you,  having  an  hundred  sheep, 
if  he  lose  one  of  them,  doth  not  leave  the 
ninety  and  nine  in  the  wilderness,  and  go  after 
that  which  is  lost,  until  he  find  it  ?  And  when 
he  hath  found  it,  he  layeth  it  on  his  shoulders, 
rejoicing."  We  need  not  say,  that  this 
shepherd,  who,  instead  of  complaining  of  his 
wearisome  and  painful  search,  only  exults  in 
his  success,  is  the  Shepherd  and  Bishop  of  our 
souls.  When  he  came  to  the  well,  he  was  iiot 
only  thirsty,  but  hungry,  and  therefore  his 
disciples  went  away  into  the  city  to  buy  meat 
When  they  returned  they  spread  it  before 
him,  saying,  "  Master,  eat" — But  he  said  unto 
them,  "  I  have  meat  to  eat  that  ye  know  not 
of."  Upon  which,  looking  at  each  other  and 
wondering,  they  said,  "  Hath  any  man  brought 
him  aught  to  eat  ?"  He  then  said,  "  My  dis- 
ciples, since  you  left  me  I  have  had  an  oppor- 
tunity to  enlighten  and  convert,  by  my  grace 
a  poor  sinful  wretch  who  came  here  to  draw 


DECEMBER  12. 


397 


water;  and  she  has  left  her  vessel  for  my 
use ;  and  has  gone  into  the  city  to  tell  her 
neighbors ;  and  is,  as  you  6ee  yonder,  return- 
ing over  the  plain  with  a  large  number,  who 
will  receive  my  doctrine  and  become  my  fol- 
lowers. Say  not  ye,  There  are  yet  four 
months,  and  then  cometh  harvest  1  behold,  I 
say  unto  you,  lift  up  your  eyes,  and  look  on 
the  fields ;  for  they  are  white  already  to 
harvest  Ah!  my  disciples,  this  is  food! 
There  is  no  repast  like  the  sa\isfaction  of 
doing  good — My  meat  is  to  do  the  will  of 
him  that  sent  me,  and  to  finish  his  work." 

And  when  he  sees  the  travail  of  his  soul,  is 
he  satisfied  ]  Then  behold  his  benevolence. 
The  world  knew  him  not :  his  own  received 
him  not  They  persecuted  him  through  life, 
and  at  length  hung  him  on  a  tree.  But  God 
raised  him  from  the  dead,  and  he  had  the 
means  to  revenge  himself- — and  it  is  said 
revenge  is  sweet  And  it  is  sweet  to  a  brute. 
It  is  sweet  to  a  devil.  But  it  is  not  sweet  to 
a  Christian  mind.  But  it  is  sweet  to  exercise 
mercy,  to  pass  by  a  transgression,  to  over- 
come evil  with  good.  So  Jesus  derived  his 
satisfaction  not  from  the  punishment  of  his 
enemies,  but  from  their  pardon,  and  deemed 
their  happiness  a  recompense  for  all  his 
sufferings. 

Then  we  see  the  worth  and  importance  of 
the  salvation  of  the  soul.  We  cannot  always 
infer  the  value  of  a  thing  from  the  pleasure  it 
yields.  Little  things  please  little  minds.  We 
read  of  some  who  rejoice  in  a  thing  of  naught 
We  know  how  men  make  gold  their  hope, 
and  fine  gold  their  confidence :  and  yet  a 
man's  life  consisteth  not  in  the  abundance  of 
the  things  that  he  possesseth.  When  there- 
fore a  work  is  performed,  we  wish  to  know 
the  opinion  of  one  who  is  a  perfect  judge — 
Is  he  satisfied  with  it?  It  is  a  strong  proof 
of  the  importance  of  salvation  that  the  angels 
of  God  rejoice  over  one  sinner  that  repenteth : 
for  we  cannot  imagine  that  a  mere  trifle  would 
throw  into  ecstasy  those  beings  who  are  pro- 
verbial for  their  knowledge.  But  it  is  a 
stronger  proof  still  that  it  is  the  satisfaction 
of  our  Divine  Redeemer  himself.  O  time  we 
estimated  our  souls  as  he  estimates  them ! 
Every  thing  else  would  appear  less  than  no- 
thing and  vanity,  compared  with  their  salva- 
tion. 

Then  we  may  enlarge  our  notions  of  the 
numbers  of  the  saved.  True  benevolence  is 
the  most  encroaching  thing  in  the  world.  A 
generous  heart  is  never  satisfied ;  it  is  always 
planning,  always  desiring  to  do  something 
more.  And  would  his  soul,  which  is  com- 
passion itself,  be  satisfied  with  a  few  that 
should  be  saved  ?  How  many  must  be  made 
partakers  of  the  benefit  before  he  stays  the 
process  of  mercy,  and  says,  It  is  enough !  If 
no  more  are  called  I  am  satisfied !  But  it  is 
in  reference  to  his  claim  and  his  disposition, 
that  he  is  told  by  promise  that  his  seed  shall 


be  as  the  stars  of  heaven,  as  the  sand  on  the 
sea-shore,  and  as  drops  of  dew. 

Then  here  is  encouragement  for  faith  and 
hope.  Under  a  sense  of  unworthiness  and 
guilt  persons  often  fear  whether  he  will 
receive  them.  But  does  he  not  invite  them 
to  come ;  and  command  them  to  come ;  and 
does  he  not  complain  that  they  will  not  come 
— yea,  does  he  not  assure  them  that  it  would 
yield  him  pleasure  1  We  can  therefore  plead 
with  you  his  interest  as  well  as  your  own. 
You  have  offended  him  enough,  grieved  him 
enough :  and  surely  if  there  be  any  thing  by 
which  you  can  yield  him  satisfaction,  you  are 
bound  to  do  it  Let  him  then  see  you  at  his 
feet  and  hear  you  crying,  Lord,  save,  I  perish 
— This  will  charm  him  as  much  as  the  songs 
of  angels — It  is  the  travail  of  his  soul,  and 
when  he  sees  it  he  is  satisfied. 

Then  we  have  here  a  noble  example  to 
follow.  Let  the  same  mind  be  in  us.  Let  his 
joy  be  fulfilled  in  ourselves.  Let  us  spare  no 
pains;  let  us  grudge  no  sacrifices  in  order  to 
be  useful.  And  let  the  satisfaction  arising 
from  it  be  our  reward — "  Brethren,  if  any  of 
you  do  err  from  the  truth,  and  one  convert 
him ;  let  him  know,  that  he  which  converteth 
a  sinner  from  the  error  of  his  way  shall  save  a 
soul  from  death,  and  shall  hide  a  multitude  of 


DECEMBER  12. 

"  O  Lord,  I  know  that  tht  way  of  man  is  not  M 
himself:  it  is  not  in  man  that  walketh  to  direct 
his  steps." — Jer.  x.  23. 

Jeremiah  knew  this.  It  was  not  with  him 
a  matter  of  opinion  or  conjecture,  but  of  cer- 
tainty; and  therefore  he  could  address  his 
conviction  to  God  himself.  "  But  he  was  a 
prophet,  and  might  have  derived  his  con- 
fidence from  an  immediate  inspiration."  But 
we  have  no  reason  to  believe  this.  He  derived 
his  persuasion  from  five  sources,  which  lie 
open  to  ourselves. 

First  dependence.  We  are  not  our  own, 
and  therefore  the  right  of  direction  does  not 
belong  to  us,  but  to  another,  in  whom  we  live, 
and  move,  and  have  our  being ;  and  who  has 
an  absolute  claim  to  us. 

Secondly,  ignorance.  Vain  man  would  be 
wise,  but  he  is  born  like  a  wild  ass's  colt. 
His  powers  are  exceedingly  limited ;  he  is 
liable  to  a  thousand  prejudices  and  delusions; 
and  cannot  be  safely  trusted  to  discern  and 
distinguish  between  good  and  evil,  appear 
ances  and  realities. 

Thirdly,  observation.  Read  all  history.  See 
the  consequences  of  Lot's  choosing  the  vale 
of  Sodom,  "because  it  was  well  watered." 
See  the  sin  and  embarrassment  to  which 
David  was  reduced,  when  he  went  to  Gath ; 
yet  he  was  so  convinced  of  the  propriety  of 
this  fatal  step,  as  to  say,  •'  there  is  nothing 


398 


DECEMBER  13. 


oetter  for  me  to  do."  Look  around  you. 
What  are  you  continually  meeting  with,  not 
only  in  the  conduct  of  men,  but  in  the  mis- 
takes even  of  good  men? 

Fourthly,  experience.  Can  any  one  look 
track  upon  life,  and  attentively  review  the 
events  that  have  befallen  him ;  the  enterprises 
in  which  he  has  been  engaged ;  the  anxieties, 
and  hopes,  and  fears,  and  joys,  and  sorrows, 
which  have  excited  and  influenced  him ;  and 
not  be  compelled  to  say,  "  O  Lord,  I  know 
that  the  way  of  man  is  not  in  himself:  it  is 
not  in  man  that  walketh  to  direct  his  steps?" 

Lastly,  revelation.  Here  we  have  the 
testimony  of  the  only  wise  God  himself  fre- 
quently interposed  and  expressed,  in  every 
kind  of  statement — "  Who  knoweth  what  is 
good  for  man  in  this  life  V  "  The  race  is  not 
to  the  swift,  nor  the  battle  to  the  strong, 
neither  yet  bread  to  the  wise,  nor  yet  riches 
to  men  of  understanding,  nor  yet  favour  to  men 
of  skill :  but  time  and  chance  happeneth  to 
them  all."  "  Man's  goings  are  of  the  Lord  ; 
how  can  a  man  then  understand  his  own 
tvay  1"  "  He  performeth  the  thing  that  is 
appointed  for  me,  and  many  such  things  are 
with  him."  "  He  worketh  all  things  after  the 
counsel  of  his  own  will." 

So  true  is  the  doctrine  before  us.  And  who 
does  not  believe  the  truth  of  it  1  It  is  not  the 
conviction  we  want,  but  the  temper,  the 
practice  that  becomes  it,  and  which  we  might 
imagine  would  certainly  be  produced  by  it  in 
rational  creatures.  But,  alas  !  these  rational 
creatures  are  also  depraved  creatures ;  hence 
they  see  and  approve  better  things,  and  follow 
worse.  Yet  surely  this  knowledge  should  be  a 
principle,  and  we  ought  to  derive  from  it 
gratitude.  Have  we  been  preserved  from  the 
dangers  to  which  we  were  once  unknowingly 
exposed  1  Have  we  escaped  the  follies  and 
evils  into  which  wiser  and  better  men  than 
ourselves  have  fallen  1  Have  we  been  shel- 
tered and  indulged  in  our  course  1  Have  we 
had  comfort  in  our  connexions,  and  success 
in  our  engagements  1  Let  us  not  burn  in- 
cense to  ourselves,  as  if  all  this  was  owing  to 
our  own  prudence,  and  caution,  and  care ;  but 
exclaim,  "  Not  unto  us,  O  Lord,  not  unto  us, 
but  to  thy  name  give  glory;  for  thy  mercy 
and  thy  truth's  sake."  It  should  also  yield 
submission.  We  may  pray  with  regard  to  an 
affliction,  "if  it  be  possible,  let  this  cup  pass 
from  me  ;"  if  we  can  add,  with  the  Saviour, 
"  nevertheless  not  as  I  will,  but  as  thou  wilt." 
Indeed  we  cannot  know  what  the  will  of  God 
is  in  any  of  our  trials,  till  events  discover  it. 
But  when  it  is  discovered,  we  ought  to  bow 
to  his  pleasure  ;  assured  not  only  that  he  has 
a  right  to  do  what  he  will  with  his  own,  but 
that  he  is  too  righteous  and  kind  to  injure  us, 
and  knows  infinitely  better  than  we  d6  what 
our  welfare  requires. 

If  too  "the  way  of  man  is  not  in  himself," 
it  should  check  presumptuousness.  This  often 


appears  in  men  with  regard  to  their  future 
expectations  and  designs.  But  wisdom  says, 
"Boast  not  thyself  of  to-morrow,  for  thou 
knowest  not  what  a  day  may  bring  forth." 
Hence  James  thus  reproves  a  tradesman,  not 
for  any  disposition  to  defraud  and  oppress,  nor 
for  the  wish  to  improve  his  income  ;  but  for 
reckoning  on  the  continuance  of  his  being 
and  his  health,  and  success  in  business,  as  if 
no  uncertainty  could  attend  him,  and  forming 
his  scheme  without  any  consideration  of  God, 
on  whom  every  thing  relied :  "  Go  to  now,  ye 
that  say,  To  day  or  to-morrow  we  will  go  into 
such  a  city,  and  continue  there  a  year,  and 
buy  and  sell,  and  get  gain :  whereas  ye  know 
not  what  shall  be  on  the  morrow.  For  what 
is  your  life  1  It  is  even  a  vapour,  that  appearetli 
for  a  little  time,  and  then  vanisheth  away. 
For  that  ye  ought  to  say,  If  the  Lord  will, 
we  shall  live,  and  do  this,  or  that.  But  now 
ye  rejoice  in  your  boastings :  all  such  rejoicing 
is  evil."  The  certain  rich  man,  whose  ground 
brought  forth  plentifully,  said,  "  This  will  I 
do;  I  will  pull  down  my  barns,  and  build 
greater ;  and  there  will  I  bestow  all  my  fruits 
and  my  good.  And  I  will  say  to  my  soul, 
Soul,  thou  hast  much  goods  laid  up  for  many 
years ;  take  thine  ease,  eat,  drink,  and  be 
merry."  This  is  what  he  said — "But  God 
said,  Thou  fool,  this  night  thy  soul  shall  be 
required  of  thee ;  then  whose  shall  those 
things  be  which  thou  hast  provided  1" 

The  fact  should  also  teach  us  to  apply  to 
God  for  direction  in  serious  and  earnest 
prayer.  "  Trust  in  the  Lord  with  all  thine 
heart;  and  lean  not  unto  thine  own  under- 
standing. In  all  thy  ways  acknowledge  him, 
and  he  shall  direct  thy  paths."  He  is  able  to 
do  it :  he  is  willing  to  do  it ;  yea,  he  is  engaged 
to  do  it,  if  you  repair  with  the  case  to  him.  "  1 
will  bring  the  blind  by  a  way  that  they  knew 
net ;  I  will  lead  them  in  paths  that  they  have 
not  known :  I  will  make  darkness  light  be- 
fore them,  and  crooked  things  straight.  These 
things  will  I  do  unto  them,  and  not  forsake 
them." 

It  is  thus  alone  we  can  live  happy  in  a  mis- 
erable world,  and  be  calm  and  confident  in 
every  disturbance  or  alarm.  But  this  will  en- 
able the  soul  to  dwell  at  ease.  The  remedy 
has  been  tried,  and  was  never  known  to  fail. 
And  no  wonder — It  is  of  God's  own  appoint- 
ing and  prescribing.  "  Commit  thy  way  unto 
the  Lord,  trust  also  in  him,  and  he  shall  bring 
it  to  pass."  "Commit  thy  works  unto  the 
Lord,  and  thy  thoughts  shall  be  established  " 


DECEMBER  13. 

"  And  the  princes  offered  for  dedicating  of  tht 
altar  in  the  day  that  it  was  anointed,  even  the 
princes  offered  their  offering  before  the  altar  " 
— Numb.  vii.  10. 
These  princes,  "heads  of  the  houses  of 

their  fathers,"  were  twelve.     Their  offering 


DECEMBER  13. 


399 


ndividually  was  this :  "  One  silver  charger, 
the  weight  thereof  was  an  hundred  and  thirty 
shekels,  one  silver  bowl  of  seventy  shekels, 
after  the  shekel  of  the  sanctuary ;  both  of 
them  were  full  of  fine  flour  mingled  with  oil 
for  a  meat  offering :  one  spoon  of  ten  shekels 
cf  gold,  full  of  incense:  one  young  bullock, 
one  ram,  one  lamb  of  the  first  year,  for  a 
burnt  offering :  one  kid  of  the  goats  for  a  sin 
offering :  and  for  a  sacrifice  of  peace  offer- 
ings, two  oxen,  five  rams,  five  he-goats,  five 
lambs  of  the  first  year." 

Some  of  these  articles  were  for  immediate 
use,  such  as  the  animals  to  be  slain  in  sacri- 
fice for  burnt  offerings,  sin  offerings,  and 
peace  offerings.  Others  were  for  fixed  and 
standing  use :  such  were  the  utensils  to  be 
employed  in  performing  the  service  of  the 
sanctuary.  These  were  all  of  silver  and  gold. 
Was  God  to  be  served  only  in  plate  1  The 
costliness  was  not  for  his  pleasure,  but  for  the 
sake  of  the  people  in  an  early  and  infantile 
state  of  the  Church ;  to  impress  their  im- 
aginations ;  to  remind  them  that  he  was  "  a 
great  King;"  and  to  teach  them  that  they 
were  to  serve  him  with  their  best  The 
chargers  were  worth,  in  our  money,  sixteen 
pounds  five  shillings — the  bowl  fifteen  pounds 
— the  spoon,  or  ladle,  seven  pounds  ten  shil- 
lings. It  is  not  possible  to  determine  the  value 
of  the  two  oxen,  five  rams,  five  he-goats,  five 
lambs ;  but  the  presentation  of  two  hundred 
and  four  of  such  animals,  and  three  hundred 
pounds  in  silver,  and  seventy-five  pounds  in 
gold,  was  at  that  period,  and  in  their  circum- 
stances, a  vast  donation. 

And  here  the  first  thing  that  strikes  us  is 
the  capacity  of  these  donors.  We  are  amazed 
to  think  how  they  came  by  so  much  affluence 
as  to  be  able  to  spare  for  even  one  offering  so 
much  treasure.  They  had  all  been  oppressed 
and  plundered  in  Egypt,  and  they  were  now 
in  a  wilderness,  without  merchandise,  trade, 
or  agriculture.  But  from  whatever  source,  or 
whatever  way  their  wealth  had  been  acquired, 
they  had  it ;  it  was  lawfully  their  own  ;  they 
would  not  have  been  pious  at  the  expense  of 
justice  ;  and  they  knew  that  God  abhors  rob- 
bery for  burnt  offering.  Those  however  who 
have  riches  commonly  resolve  to  keep  them  ; 
and  as  it  is  said  that  the  ground  is  generally 
very  barren  about  the  silver  and  gold  mines, 
so  the  wealthy  often  do  less  for  the  cause  of 
God,  not  only  comparatively,  but  really,  than 
persons  of  less  resources.  But  it  was  not  so 
here.  Who  can  help  admiring  the  liberality 
of  these  men  1  And  let  it  be  observed,  That 
they  did  this  freely;  they  were  not  called 
,  upon  to  do  it ;  it  was  not  the  effect  of  any 
excitement,  but  of  the  forwardness  and  will- 
ingness of  their  own  minds.  Nor  was  this 
the  first  time  of  showing  their  generosity.  It 
had  been  evinced  in  two  instances  before  this. 
The  first  was  when  the  tabernacle  was  in 
framing.    "  Then  they  gave  onyx  stones,  and 


stones  to  be  set,  for  the  ephod,  and  for  the 
breastplate ;  and  spice,  and  oil  for  the  light, 
and  for  the  anointing  oil,  and  for  th«*  swee' 
incense."  These  were  things  much  valued 
and  which  could  not  be  easily  replaced 
When,  also,  the  tabernacle  was  fully  set  up, 
and  anointed  and  sanctified  with  all  the  in 
struments  thereof,  "  they  brought  their  offer 
ing  before  the  Lord,  six  covered  wagons,  anc 
twelve  oxen ;  a  wagon  for  two  of  the  princes 
and  for  each  one  an  ox :  and  they  brought 
them  before  the  tabernacle."  Yet  after  this, 
immediately  after  this,  they  came  forward 
again  with  the  expensive  donation  before  us. 

With  regard  to  this  presentation  we  may 
remark  three  things.  First,  all  the  offerings 
were  precisely  the  same  in  kind,  quantity, 
and  value.  But  were  the  donors  equally  rich  ? 
This  is  not  likely.  Yet  they  were  equally 
disposed ;  they  felt  an  equal  interest  in  the 
altar ;  and  to  prevent  mortification  on  one 
side,  and  pride  on  the  other,  by  pre-eminence 
or  inferiority,  they  had  agreed  upon  this  mea- 
sure. We  differ  in  our  stations  and  in  our 
means,  but  though  we  do  not  give  the  same 
in  fact,  we  may  give  the  same  in  principle. 
The  Lord  looketh  to  the  heart,  and  in  hia 
sight  all  who  give  proportionately  give  equal- 
ly ;  and  the  poor  may  be  as  liberal  as  the  rich. 

Secondly.  The  offerings  were  not  to  be 
presented  at  once.  The  solemnity  continued 
twelve  days :  "  The  Lord  said  unto  Moses, 
They  shall  offer  their  offering,  each  prince  on 
his  day,  for  the  dedicating  pf  the  altar." 
Wherefore  was  this'!  We  are  never  more 
liable  to  mistakes  than  when  we  assign  rea- 
sons for  the  conduct  of  the  Supreme  Being. 
Yet  he  has  reasons  for  all  he  does.  And  may 
we  not  suppose  that  he  would  teach  us  to  do 
every  thing  decently  and  in  order  1  As  the 
work  of  God  should  not  be  done  in  a  careless, 
so  neither  in  a  hurried  and  confused  manner. 
"Take  time,"  says  the  proverb,  "and  you 
will  have  done  the  sooner ;"  and  if  not,  you 
will  surely  have  done  "  the  better."  May  we 
not  learn  also  that  we  are  not  to  complain  of 
the  length  and  repetition  of  religious  ser- 
vices ?  Here  were  twelve  days  of  convoca- 
tion immediately  following  each  other.  But 
did  the  pious  Jews  cry  out,  "  What  a  weari- 
ness  it  is  to  serve  the  Lord 1  When  will  the 
work  be  over  1"  Those  who  love  the  things  of 
God  call  them  "their  pleasant  things;"  and 
in  going  from  one  ordinance  to  another,  they 
only  go  from  strength  to  strength.  And  when 
health,  or  the  engagements  of  duty,  keep 
them  back  from  going  with  the  multitude  to 
the  sanctuary,  in  "  their  hearts  are  the  ways 
of  them."  Again.  By  the  protraction  and 
the  repetition  of  the  services,  they  would  be 
more  noticed,  and  more  remembered  by  the 
people,  and  especially  by  their  children.  To 
which  we  may  add,  That  thus  an  equal  hon- 
our would  be  put  upon  each  tribe.  Each  had 
his  own  standard  in  the  army,  each  had  hia 


4UU 


DECEMBER  14. 


precious  stone  in  the  breastplate  of  Aaron, 
and  each  had  a  separate  day  for  the  presenta- 
tion of  his  offering,  according  to  the  order  in 
which  they  were  to  move,  or  encamp,  begin- 
ning withJudah,  and  ending  with  Naphtali. 
Thirdly,  The  account  of  each  dedication  is 
expressly  given,  and  repeated  in  the  very 
same  words,  without  the  least  variation  or 
abridgement.  This  swells  the  chapter  to  a 
great  length.  In  reading  it  perhaps  we  have 
sometimes  been  ready  to  think  the  sameness 
tiresome  ;  and  to  say,  this  might  easily  have 
been  avoided  if  the  sacred  historian,  after  the 
recital  of  the  offering  of  the  first  prince's  of- 
fering, had  said,  and  "  so  did  the  remaining 
eleven."  But  there  is  no  vain  repetition  in 
the  Scriptures.  God  would  show  that  he  was 
no  respecter  of  persons ;  that  he  is  not  un- 
righteous to  forget  our  work  and  labour  of 
love ;  that  a  book  is  written  before  him,  in 
which  he  records  the  services  of  every  indi- 
vidual. 


DECEMBER  14. 

*  And  being  made  perfect,  he  became  the  author 
of  eternal  salvation  unto  all  them  that  obey 
him."— Heb.  v.  9. 

We  are  made  perfect  as  sin  is  subdued  in 
as,  as  holiness  prevails,  as  we  love  the  law  of 
God,  and  find  his  service  our  delight.  It  is 
thus  we  are  transformed  by  the  renewing  of 
the  mind ;  and  are  changed  from  glory  to 
glory,  as  by  the  Spirit  of  the  Lord.  But  this 
was  not  the  case  with  the  Lord  Jesus.  He 
was  the  Holy  One  of  God.  He  had  in  him 
nothing  to  mortify,  nothing  to  eradicate,  no- 
thing to  convert.  And  the  term  here  does  not 
refer  to  his  personal  perfection,  but  to  his  of- 
ficial. He  stood  in  a  peculiar  relation  to  us, 
as  the  accomplisher  of  our  recovery  from  the 
Fall ;  and  for  this  a  certain  kind  of  process 
was  necessary,  by  way  of  qualification ;  in- 
cluding his  incarnation,  abasement,  and  suf- 
fering. This  is  fully  expressed  in  an  earlier 
part  of  the  Epistle,  where  it  is  said  he  was 
made  "  perfect  through  suffering ;"  and  that 
"  it  behoved  him  in  all  things  to  be  made  like 
unto  his  brethren."  The  same  is  more  than 
implied  in  the  words  before  us :  "  Though  he 
were  a  Son,  yet  learned  he  obedience  by  the 
things  he  suffered ;"  and,  in  this  way,  "  being 
made  perfect,  he  became  the  author  of  eternal 
salvation  unto  all  them  that  obey  him."  And 
it  is  by  his  poverty  we  are  enriched  ;  it  is  by 
his  stripes  we  are  healed ;  it  is  by  his  death 
we  live.  He  was  our  Redeemer  in  order  to 
be  our  righteousness  and  strength.  He  pro- 
cured on  the  cross  all  that  he  applies  on  the 
throne. 

The  author  of  a  work  is  very  distinguish- 
able from  the  means.  And  this  is  peculiarly 
the  case  in  the  work  before  us.  The  Scrip- 
tures, ministers,  ordinances,  providences,  iriay 


all  aid  us  in  attaining  salvation  ;  but  he  is  tin 
author ;  neither  is  there  salvation  in  an) 
other :  no  man  cometh  unto  the  Father,  bin 
by  him. 

To  be  the  author  of  some  works  is  a  dis- 
grace ;  to  be  the  author  of  others  is  a  very 
little  honour;  but  there  are  works  which 
have  gained  for  their  performers  the  admira- 
tion and  praises  of  nations,  and  of  ages.  To 
be  the  author  of  salvation,  is  to  surpass  every 
other  agent,  more  than  the  sun  differs  from  a 
glow-worm.  All  the  angels  of  God,  and  they 
are  good  judges,  exclaim  at  the  sight  of  it 
with  a  loud  voice,  "  Worthy  is  the  Lamb  that 
was  slain  to  receive  power,  and  riches,  and 
wisdom,  and  strength,  and  honour,  and  glory, 
and  blessing."  All  other  deliverers  and  ben- 
efactors are  as  much  below  him  in  kindness 
and  efficiency,  as  the  body  is  inferior  to  the 
soul,  and  time  to  eternity. 

He  is  the  author  of  eternal  salvation.  Eter- 
nity would  add  dignity  to  a  trifle.  But  what 
an  importance  does  it  attach,  what  a  crown- 
ing glory  and  happiness,  when  it  is  added  to 
our  wishes  and  our  hopes  !  What  the  world 
promises  the  votaries  of  riches,  fame,  and 
pleasure,  is  uncertain,  short,  vanishing :  and 
they  set  their  heart  on  that  which  is  not.  But 
you,  O  Christian,  have  chosen  that  good  part 
which  shall  not  be  taken  away  from  you.  You 
have  a  better  and  an  enduring  substance. 
Your  salvation  shall  be  for  ever.  For  ever — 
absolutely.  All  other  salvations  are  everlast- 
ing only  by  comparison.  The  various  deliv- 
erances of  the  Jews  terminated  in  fresh  ruin ; 
and  they  were  again  conquered,  spoiled,  and 
enslaved.  But  the  believer  is  passed  from 
death  unto  life,  and  shall  never  come  into 
condemnation.  The  crown  he  obtains  is  a 
crown  of  glory,  that  cannot  fade  away.  His 
portion  is  without  any  qualification  of  the 
term  perfectly  endless — His  song  will  always 
be  new:  his  blessedness  always  beginning. 
For  ever — emphatically.  The  present  system 
is  too  narrow  and  too  short  for  its  develop- 
ment and  realization.  There  must  be  new 
heavens  and  a  new  earth.  There  must  be  an 
immortality  of  duration.  It  is  to  eternity  this 
salvation  principally  looks.  Eternity  is  the 
grand  sphere  of  it.  There  its  glories  are  to 
be  displayed ;  there  its  treasures  are  to  be 
possessed ,  there  its  blessings  are  to  be  en- 
joyed. And  so  shall  we  be  for  ever  with  the 
Lord. 

But  who  will  be  the  partakers  of  this  sal- 
vation ?  "  All,"  says  the  Apostle,  "  that  obey 
him."  Does  he  mean  then  to  exclude  from 
hope  those  who  have  hitherto  been  disobedi- 
ent ?  Who  then  could  be  saved  1  Christians 
themselves  will  acknowledge,  that  they  them- 
selves were  sometimes  foolish  and  disobedi- 
ent :  and  that  it  was  after  this  the  loving 
kindness  of  God  their  Saviour  towards  them 
appeared.  And  is  not  the  language  of  the 
Gospel  addressed  to  such 1    "  Let  the  wicked 


DECEMBER  15. 


4(H 


forsake  his  way,  and  the  unrighteous  man  his 
thoughts :  and  let  him  return  unto  the  Lord, 
and  he  will  have  mercy  upon  him ;  and  to  our 
God,  for  he  will  abundantly  pardon."  But  the 
Apostle  would  intimate,  that  the  salvation  is 
a  holy  salvation ;  that  though  its  blessings  are 
derived  entirely  from  grace,  they  can  only  be 
enjoyed  in  a  state  of  obedience ;  that  though 
this  obedience  is  not  the  cause  of  the  salva- 
tion, it  is  the  accompaniment,  and  character- 
izes all  those  who  are  the  subjects  of  it 

Do  we  then  obey  him  ?  How  reasonable 
is  this  obedience  !  But  how  necessary  is  it ! 

We  cannot  be  ignorant  of  his  will.  We 
know  that  he  commands  us  to  believe  on  his 
name,  to  deny  ourselves,  to  take  up  our  cross, 
to  follow  him,  to  seek  those  things  which  are 
above.  What  is  our  practice,  our  disposition, 
our  prayer  with  regard  to  all  this'!  Can  we 
say,  sincerely  and  earnestly — 

"  Make  mc  to  walk  in  thy  commands, 
'Tis  a  delightful  road ; 
Nor  let  my  head,  nor  heart,  nor  hands, 
Offend  against  my  God." 


DECEMBER  15. 
u  But  now  bring  me  a  minstrel.     And  it  came  to 
pass,  when  the  minstrel  played,  that  the  hand 
of  the  Lord  came  upon  him." — 2  Kings  iii.  15. 

We  have  here  a  narrative  of  the  expedition 
of  Jehoram  king  of  Israel  against  Moab.  He 
drew  into  the  enterprise  not  only  the  king  of 
Edom,  but  Jehoshaphat  the  king  of  Judah ;  a 
good  man,  but  who  was  here  led  into  tempta- 
tion, for  which  he  would  have  perished,  if  the 
Lord  had  dealt  with  him  after  his  desert.  We 
are  not  to  hate  the  irreligious,  or  refuse  to  do 
Liiem  good  as  we  have  opportunity ;  but  with 
regard  to  unhallowed  intimacy  and  alliances, 
we  are  to  remember  that  evil  communications 
corrupt  good  manners,  and  that  as  for  such  as 
turn  aside  to  their  crooked  ways,  the  Lord 
will  lead  them  forth  with  the  workers  of  in- 
iquity. This  was  not  the  first  time  Jehosha- 
phat had  erred  in  the  same  thing.  He  had 
some  years  before  joined  with  Ahab  the  father 
of  Jehoram,  and  had  paid  dear  for  his  folly. 
The  proverb  says,  a  burnt  child  dreads  the 
fire.  Even  an  animal,  who  has  once  suffered, 
will  avoid  the  cause  for  ever  after.  But  men 
are  not  equally  wise — "Why  will  ye  be 
stricken  any  more  ?  Ye  will  revolt  more  and 
more." 

To  return.  "  So  the  king  of  Israel  went, 
and  the  king  of  Judah,  and  the  king  of  Edom  : 
and  they  fetched  a  compass  of  seven  days' 
journey :  and  there  was  no  water  for  the  host, 
and  for  the  cattle  that  followed  them.  And 
the  king  of  Israel  said,  Alas !  that  the  Lord 
hath  called  these  three  kings  together,  to  de- 
liver them  into  the  hand  of  Moab !"  But  was 
it  the  Lord's  doing?  The  distress  was  from 
him,  but  not  the  cause.  But  so  it  is ;  "  the 
2<3 


foolishness  of  man  perverteth  his  way.  and 
his  heart  fretteth  against  the  Lord."  Yet  a 
godly  man  will  differ  from  others,  even  in  a 
common  mistake  or  calamity ;  and  "  Jehosha 
phat  said,  Is  there  not  here  a  prophet  of  the 
Lord,  that  we  may  inquire  of  the  Lord  by 
him?"  He  should  have  consulted  before  he 
took  a  step,  both  as  to  the  war  itself,  and  the? 
direction  they  were  to  take.  It  was  thus 
David  always  did,  and  prospered.  Yet  it  was 
better  done  late  than  entirely  neglected.  We 
have  also  here  an  image  of  what  frequently 
takes  place.  God's  servants  are  not  thought 
of  in  ease,  prosperity,  and  health  :  but  when 
conscience  is  alarmed,  when  trouble  comes, 
when  sickness  and  death  threaten — then  where 
is  the  minister  ?  Send  for  the  minister ! 

But  how  came  Elisha  here?  In  such  a 
place  !  In  such  company !  He  was  rot  here 
as  the  king's  chaplain,  or  the  army's  chap- 
lain ;  he  was  deemed  by  both  the  troubler  of 
Israel.  It  is  probable,  as  God  designed  to  put 
honour  upon  him,  that  he  was  there  by  a  di- 
vine impulse.  However  this  may  be,  he  teas 
there ;  for  "  one  of  the  king  of  Israel's  ser- 
vants answered  and  said,  Here  is  Elisha,  the 
son  of  Shaphat,  which  poured  water  on  the 
hands  of  Elijah."  Upon  this  Jehoram  is  si- 
lent But  Jehoshaphat  commends  him,  and 
says,  "  The  word  of  the  Lord  is  with  him. 
So  the  king  of  Israel  and  Jehoshaphat  and 
the  king  of  Edom  went  down  to  him.  And 
Elisha  said  unto  the  king  of  Israel,  What 
have  I  to  do  with  thee?  get  thee  to  the 
prophets  of  thy  father,  and  to  the  prophets  of 
thy  mother.  And  the  king  of  Israel  said  unto 
him,  Nay:  for  the  Lord  hath  called  these 
three  kings  together,  to  deliver  them  into 
the  hand  of  Moab." 

It  seems  surprising  that  Jehoram  did  not 
resent  this.  But  his  haughty  spirit  was  bowed 
down,  and  his  conscience  sided  with  the  man 
of  God. 

It  is  a  character  of  a  citizen  of  Zion,  how 
much  more  of  a  messenger  of  Divine  truth, 
that  in  his  eyes  a  vile  person  is  contemned, 
while  he  honours  them  that  fear  the  Lord. 
What  a  difference  is  there  between  the  right- 
eous and  the  wicked !  And  we  should  feel  it 
and  show  it  in  our  conduct — But  we  must 
show  it  properly.  And  here  some  distinction 
is  necessary.  Elisha  does  not  here  speak  as 
a  subject ;  there  is  a  respect  due  to  a  sove- 
reign officially,  whatever  be  his  character; 
and  therefore  Paul  retracted  an  exceptionable 
expression,  remembering  that  it  was  said, 
"  Thou  shalt  not  speak  evil  of  the  ruler  of 
thy  people."  But  it  was  the  prophet  who 
here  spoke  in  the  name  of  the  Most  High 
God.  Yet  something  of  nature,  it  would 
seem,  mingled  with  it ;  so  that  he  was  irri- 
tated and  ruffled,  and  was  rendered  for  the 
time  unsusceptible  of  the  prophetic  inspira- 
tion.   And  what  does  he  ?  "  B-  :ng  me  a  min 


4U2 


DECEMBER  16. 


strel.  And  it  came  to  pass,  when  the  minstrel 
played,  that  the  hand  of  the  Lord  came  upon 
him." 

Minstrels  were  persons  who  played  on  the 
harp,  and  also  sung,  and  sometimes  with 
dancing.  They  are  now  unusual ;  but  they 
were  very  common,  formerly,  in  most  coun- 
tries.    There  were  many  of  them  in  Israel. 

The  love  of  music  is  generally  reckoned  a 
sign  of  a  good  temper,  and  the  use  of  it  may 
help  a  bad  one.  The  indulgence  of  it  may 
be  carried  to  excess,  and  be  abused ;  but  upon 
the  whole,  it  is  one  of  the  most  innocent,  as 
well  as  agreeable  employments.  It  has  often 
been  called  in  to  inflame  unhallowed  mirth ; 
but  the  Moravians,  and  Luther,  and  Calvin, 
and  a  thousand  more,  have  proved  that  it  is 
not  only  consistent  with  devotion,  but  aidful 
of  it.  It  is  founded  in  human  nature.  God 
has  constructed  us  alive  to  it.  Pythagoras 
used  it  always  before  he  retired  to  bed.  Plato 
recommends  the  use  of  it  in  the  laws  of  his 
republic.  David,  by  his  harp,  often  chased 
away  the  evil  spirit  from  Saul.  It  was  much 
practised  by  the  students  in  the  schools  of  the 
prophets:  hence  Samuel  said  to  Saul,  at  a 
certain  place,  "  Thou  shalt  meet  a  company  of 
prophets  coming  down  from  the  high  place 
with  a  psaltery,  and  a  tabret,  and  a  pipe,  and 
a  harp,  before  them ;  and  they  shall  prophesy : 
and  the  Spirit  of  the  Lord  will  come  upon 
Jiee,  and  thou  shalt  prophesy  with  them,  and 
shalt  be  turned  into  another  man."  And  here 
we  find  Elisha  called  in  a  devout  Levite,  to 
play  and  sing  before  him,  to  calm  and  raise 
his  spirits,  to  receive  the  message  of  the 
Almighty. 

Who  thinks  sufficiently  of  the  dependence 
of  spirit  on  matter  ?  Does  not  every  thing  re- 
ligious first  address  itself  to  the  senses? 

But  let  us  derive  an  example  from  Elisha. 
Let  us  serve  God  without  distraction.  Let 
us  lift  up  holy  hands  without  wrath  and 
doubting.  Let  us  cherish  in  religious  exer- 
cises serenity,  and  love,  and  gentleness  of 
mind,  and  feeling — 

"The  Spirit,  like  a  peaceful  dove. 

Flies  from  the  realms  of  noise  and  strife  ; 
Why  should  we  vex  and  grieve  his  love, 
Who  se»<s  our  souls  to  heavenly  life?" 


DECEMBER  16. 
"  Ah  Lord  God !  behold,  thou  hast  made  the  hea- 
ven and  the  earth   by  thy  great  power  and 
stretched-out  arm,  and  there  is  nothing  too 
hard  for  thee." — Jer.  xxxii.  17. 

Much  of  true  godliness  consists  in  our  hold- 
ing communion  with  God  not  only  in  his  re- 
lations, but  in  what  we  call  his  attributes  or 
the  perfections  of  his  nature.  We  should 
especially  do  this,  as  our  circumstances  and 
experience  render  the  exertion  of  any  one  of 
them  in  particular  peculiarly  needful  and  rea- 
sonable    This  might  be  exemplified   with 


regard  to  our  misery  and  his  mercy,  our  guilt 
and  his  grace,  our  ignorance  and  his  wisdom. 
But  what  is  the  practical  use  we  should  make 
of  the  truth  before  us?  a  truth  which  all  will 
readily  acknowledge  in  speculation?  "No- 
thing is  too  hard  for  thee." 

Why  then  surely  we  should  flee  from  his 
wrath,  and  seek  an  interest  in  his  favour. 
Who  would  not  dread  the  displeasure  of  Om- 
nipotence ?  Who  knoweth  the  power  of  his 
anger?  It  is  a  fear/ul  thing  to  fall  into  the 
hand  of  the  living  God.  His  wrath  is  al 
mighty.  It  can  arm  every  creature  against 
me,  from  an  insect  to  an  archangel.  It  can 
operate  immediately  upon  my  mind  without 
the  intervention  of  instruments.  It  can  reach 
me,  where  no  mortal  foe  can  touch  me,  be- 
yond death  and  the  grave.  Hence  said  the 
Saviour,  "  Be  not  afraid  of  them  that  kill  the 
body,  and  after  that  have  no  more  that  they 
can  do.  But  I  will  forewarn  you  whom  ye 
shall  fear:  Fear  him,  which  after  he  hath 
killed  hath  power  to  cast  into  hell ;  yea,  I  say 
unto  you,  Fear  him."  But  if  he  can  be  an 
almighty  enemy,  he  can  be  an  omnipotent 
friend.  He  can  cause  all  creatures  to  be  at 
peace  with  me ;  and  make  all  things  to  work 
together  for  my  good.  If  he  loves  me  and 
provides  for  me,  the  providence,  the  love  is 
attended  with  infinite  means  and  resources, 
and  eye  hath  not  seen,  nor  ear  heard,  neither 
have  entered  into  the  heart  of  man  the  things 
which  God  hath  prepared  tor  them  that  love 
him. 

"  And  can  this  mighty  Lord 
Of  glory  condescend? 
And  will  he  write  his  name, 
My  Father  and  my  Friend?" 

He  has  rendered  it  more  than  possible.  "  He 
that  spared  not  his  own  Son,  but  delivered 
him  up  for  us  all,  how  shall  he  not  with  him 
also  freely  give  us  all  things  ?"  He  waits  to 
be  gracious,  and  is  exalted  to  have  mercy 
upon  us.  He  has  established  a  ministry  of 
reconciliation.  By  his  servants  God  himself 
beseeches  you  to  be  reconciled  unto  God  ! 

If  nothing  is  too  hard  for  him,  let  me  de- 
pend upon  him  for  the  renovation  of  my  de- 
praved nature.  Indeed  when  I  consider  my- 
self, and  think  of  the  work  that  is  to  be  ac- 
complished, that  it  is  not  a  mere  change  of 
opinion,  a  reformation  of  manners,  but  a  trans- 
formation by  the  renewing  of  the  mind,  I 
should  see  no  medium  between  utter  despond- 
ency and  that  hope  which  leads  me  to  this 
rock  which  is  higher  than  I.  He  is  the  God 
of  all  grace.  He  can  enlighten  this  under- 
standing, dark  as  it  is.  He  can  soften  this 
heart,  hard  as  it  is.  He  can  render  my  duty 
my  privilege;  my  work  my  pleasure.  He  can 
put  his  Spirit  within  me,  and  cause  me  to 
walk  in  his  statutes  and  judgments  to  do  them. 
He  can  give  me  a  sense  of  his  pardoning 
love  under  the  deepest  sense  of  my  un  worthi- 
ness and  desert,  and  purge  my  conscience 


DECEMBER  17. 


403 


from  dead  works  to  serve  the  living  God.  He 
is  also  adequate  to  the  continuance  and  car- 
rying on  of  the  good  work  after  he  has  begun 
It.  Through  all  my  dangers  he  can  preserve 
me  to  the  end  of  my  course,  and  make  me 
more  than  a  conqueror.  Under  every  burden 
he  can  sustain  me.  In  every  duty  his  grace 
is  sufficient  for  me — Nothing  is  too  hard  for 
him. 

This  should  animate  us  to  do  good  in  hope- 
less cases.  I  call  these  cases  hopeless  in 
reference  to  ordinary  means  and  mere  human 
agency :  but  there  is  hope  in  Israel  concern- 
ing this  thing.  He  has  a  mighty  arm,  strong 
is  his  hand,  and  high  is  his  right  hand.  Who 
brought  Manasseh  to  himself  after  he  had 
sinned  away  all  the  effects  of  a  pious  educa- 
tion, and  had  sunk  to  the  lowest  depths  of 
vice  1  By  whom  were  the  Corinthian  converts 
washed,  justified,  sanctified)  Let  ministers 
who  look  down  upon  hearers  who  have  grown 
into  impenitence  under  their  labours ;  let  fa- 
thers and  mothers  whose  heanis  are  bleeding 
over  children  of  disobedience ;  let  all  who 
are  striving  in  their  stations  to  save  a  soul 
from  death,  encourage  themselves  in  the 
Lord  their  God,  and  remember  that  he  is  able 
even  of  these  stones  to  raise  up  children  unto 
•  Abraham. 

Let  the  reflection  also  sustain  and  comfort 
us  when  useful  and  valuable  instruments  are 
called  away.  There  is  much  idolatry  in  our 
hearts,  of  which  we  are  not  aware  till  the 
idols  are  laid  hold  of  and  removed — Then  we 
groan  and  exclaim,  "  My  wound  is  incurable :" 
"  Mine  eye  shall  no  more  see  good."  Yet 
when  the  stream  is  dried  up,  is  the  fountain 
exhausted  ?  When  the  husband  and  the  father 
are  withdrawn,  does  not  he  still  live  who  is 
the  Father  of  the  fatherless  and  the  Husband 
of  the  widow  1  Many  a  dying  saint,  in  the 
midst  of  weeping  dependants,  has  felt,  as  a 
cordial  to  his  heart,  the  Divine  assurance, 
"  Leave  thy  fatherless  children,  I  will  preserve 
them  alive,  and  let  thy  widow  trust  in  me." 
We  may  apply  this  still  more  to  the  cause  of 
God.  Here  he  uses  means,  and  we  ought  to 
esteem  them,  but  we  must  not  depend  upon 
them,  or  suppose  that  any  of  them  are  essen- 
tial to  his  work.  The  government  of  the 
Church  is  not  suspended  upon  men,  however 
wise  and  qualified,  but  upon  the  shoulder  of 
Him  who  is  the  same  yesterday,  to-day,  and 
for  ever*.  With  him  is  the  residue  of  the 
Spirit  When  Elijah  was  taken,  Elisha  was 
left,  and  endued  with  a  double  portion  of  his 
spirit.  What  should  we  have  said  had  we 
lived  when  Paul,  when  Luther  died)  Had 
.  we  seen  the  prisons  filled,  and  the  stake  fed 
with  pious  victims,  what  would  have  been 
our  fears  for  the  reformation  1  But  these  pris- 
ons, these  fires  only  extolled,  and  increased, 
and   recommended  it     The  professors,  the 

Ereachers  suffered  as  evil-doers,  even  unto 
onds,  but  the  word  of  God  was  not  bound. 


Yea,  the  things  that  happened  unto  them 
turned  out  rather  to  the  furtherance  of  the 
Gospel. 

Finally,  If  nothing  is  too  hard  for  the  Lord,' 
let  it  establish  our  confidence  in  his  word  of 
prophecy  and  promise,  whatever  seems  to  op- 
pose the  accomplishment  of  it.  We  cannot 
absolutely  depend  upon  the  word  of  men,  for 
they  are  changeable ;  and  if  they  continue  in 
the  same  mind,  they  may  be  unable  to  fulfil 
their  engagements.  But  with  God  there  is  no 
variableness  nor  shadow  of  turning,  neither 
can  he  be  ever  incapacitated  to  perform  with 
his  hand  what  he  has  spoken  with  his  mouth. 
The  largeness  of  God's  promise  in  the  wil- 
derness was  at  first  too  much  for  the  faith  of 
even  Moses  himself.  "  And  Moses  said,  The 
people,  among  whom  I  am,  are  6ix  hundred 
thousand  footmen ;  and  thou  hast  said,  I  will 
give  them  flesh,  that  they  may  eat  a  whole 
month.  Shall  the  flocks  and  the  herds  be 
slain  for  them,  to  suffice  them  1  or  shaL  all 
the  fish  of  the  sea  be  gathered  together  for 
them,  to  suffice  them )"  But  what  said  the 
answer  of  God  ?  "  Is  the  Lord's  hand  waxed 
short  1  thou  shalt  see  now  whether  my  word 
shall  come  to  pass  unto  thee  or  not."  It  was 
otherwise  with  Abraham  the  father  of  the 
faithful.  When  God  had  made  promise  to 
Abraham,  notwithstanding  the  improbability, 
and,  naturally  considered,  impossibility  of  the 
fulfilment,  "  he  staggered  -not  at  the  promise 
of  God  through  unbelief:  but  was  strong  in 
faith,  giving  glory  to  God ;  and  being  fully 
persuaded  that  what  he  had  promised,  he  was 
able  also  to  perform."  So  let  it  be  with  us, 
first  as  to  all  God  has  engaged  to  do  for  us 
personally — even  to  the  resurrection  of  our 
bodies,  according  to  the  working  whereby  he 
is  able  even  to  subdue  all  things  unto  himself: 
and  secondly,  as  to  all  those  declarations  of  a 
public  nature,  and  which  regard  the  conver- 
sion of  the  Jews,  and  the  call  of  the  Gentiles, 
and  the  filling  of  the  earth  with  the  know- 
ledge of  the  Lord,  as  the  waters  cover  the 
sea.  These  are  not  visionary  representations 
— "  The  mouth  of  the  Lord  hath  spoken  it" 
— and  "  in  the  Lord  Jehovah  is  everlasting 
strength" — "  Nothing  is  too  hard  for  the 
Lord." 


DECEMBER  17. 

"  And  after  that  many  days  were  fulfilled,  the 
Jews  took  counsel  to  kill  him :  but  their  laying 
■wait  was  known  of  Saul.  And  they  watched 
the  gates  day  and  night  to  kill  him.  Then  the 
disciples  took  him  by  night,  and  let  him  down 
by  the  wall  in  a  basket." — Acts  ix.  23 — 25 

Though  this  is  related  immediately  after 
Paul's  conversion,  it  did  not  happen  till  a 
very  considerable  time  afterwards.  The  aim 
of  Luke,  the  sacred  historian,  was  not  to  give 
a  full  and  continued  series  of  events,  but  to 
record  particular  facts  and  circumstances  at 


404 


DECEMBER  18. 


he  was  moved  by  the  Holy  Ghost.  He  there- 
fore often  passes  over  large  intervals  between 
without  notice. 

It  was  near  Damascus  the  Saviour  met 
with  him,  and  into  which  he  had  been  led 
after  he  arose  from  the  earth  :  "  And  he  was 
three  days  without  sight,  and  neither  did  eat 
nor  drink.  And  there  was  a  certain  disciple 
at  Damascus,  named  Ananias;  and  to  him 
said  the  Lord  m  a  vision,  Ananias.  And  he 
said,  Behold,  I  am  here,  Lord.  And  the  Lord 
said  unto  him,  Arise,  and  go  into  the  street 
which  is  called  Straight,  and  inquire  in  the 
house  of  Judas  for  one  called  Saul,  of  Tarsus : 
for,  behold,  he  prayeth."  Here  by  Ananias 
he  was  restored  to  sight,  and  here  he  received 
meat,  and  was  strengthened.  "Then  was 
Saul  certain  days  with  the  disciples,  which 
were  at  Damascus.  And  straightway  he 
preached  Christ  in  the  synagogues,  that  he  is 
the  Son  of  God.  But  all  that  heard  him  were 
amazed,  and  said  ;  Is  not  this  he  that  destroy- 
ed them  which  called  on  this  name  in  Jeru- 
salem, and  came  hither  for  that  intent,  that 
he  might  bring  them  bound  unto  the  chief 
priests?  Buc  Saul  increased  the  more  in 
strength,  and  confounded  the  Jews  which 
dwelt  at  Damascus,  proving  that  this  is  very 
Christ."  Yet  we  know  from  Paul's  own  de- 
claration, in  his  Epistle  to  the  Galatians,  that 
instantly  upon  this  he  did  not  go  up  to  Jeru- 
salem, but  went  into  Arabia,  where,  during 
three  years,  he  was  taught,  not  of  man,  nor 
by  man,  but  by  the  revelation  of  Jesus  Christ. 
It  is  probable  that,  during  this  period,  he  more 
than  once  visited  Damascus.  However  this 
may  be,  here  we  find  him  at  the  end  of  it ; 
and  encompassed  with  danger,  for  he  was  in 
deaths  oft,  and  could  truly  say,  I  die  daily. 
His  peril  arose  from  "the  Jews,  who  took 
counsel  to  kill  him."  Instead  of  being  con- 
vinced by  such  a  supernatural  and  notorious 
event,  and  which  would  be  attested  by  so 
many  witnesses,  they  were  only  enraged  the 
more:  for  they  viewed  him  as  an  apostate 
from  them ;  and  they  knew  from  his  talents 
and  zeal  how  likely  he  was  to  promote  the 
cause  of  Jesus  of  Nazareth. 

Yet  such  things  as  they  were  now  doing 
against  him  he  had  himself  formerly  done  to 
others.  How  often  would  he  be  reminded  of 
his  sin  in  his  sufferings !  This  would  tend  to 
keep  him  humble  and  patient.  "Ah!  so  I 
persecuted  the  Church  of  God,  and  wasted  it." 

So  malignant  and  determined  were  they, 
that  "  they  watched  the  gates  day  and  ni^ht 
to  kill  him."  At  first  this  looks  not  like  an 
exertion  of  authority,  but  an  assassination  af- 
fair, in  which  a  number  of  wretches  waylaid 
him  of  their  own  accord.  Yet  the  governor 
was  apprized  of  their  design,  and  was  drawn 
over  to  their  interest,  and  more  than  allowed 
them  to  keep  the  egresses :  for  the  city  was 
large,  and  the  avenues  many,  requiring  no 
few  to  keep  them     The  Apostle,  in  relating 


the  transaction  himself,  says,  "  The  governor; 
under  Aretas  the  king,  kept  the  city  of  the 
Damascenes  with  a  garrison,  desirous  to  ap- 
prehend me." 

We  have  seen  his  danger,  let  us  observe 
his  deliverance.  He  seemed  a  certain  prey , 
but  "  their  lying  in  wait  was  known  of  Saul ; 
and  the  disciples  took  him  by  night,  and  let 
him  down  by  the  wall  in  a  basket."  Here 
we  remark  two  things.  First,  the  escape  was 
not  miraculous.  In  this  way  the  Lord  has 
often  delivered  his  servants,  and  in  this  way 
he  is  continually  able  to  deliver  them.  But 
he  never  needlessly  multiplied  miracles.  We 
cannot  see  how  Shadrach,  Meshach,  and 
Abednego,  could  have  been  saved  out  of  the 
midst  of  the  fiery  furnace,  or  Daniel  from  the 
lions'  den,  without  a  miracle.  A  miracle  also 
was  called  for  to  release  Peter  from  prison, 
secured  as  he  was,  the  night  before  his  in- 
tended execution.  But  here  the  deliverance 
could  be  effected  by  human  means ;  they  were 
therefore  properly  employed,  and  Providence 
only  rendered  them  successful.  Secondly; 
we  are  not  to  sacrifice  our  lives  if  we  can 
preserve  them  consistently  with  a  good  con- 
science. Our  Lord  told  his  disciples  to  be- 
ware of  men ;  to  be  wise  as  serpents,  as  well 
as  harmless  as  doves ;  and  if  they  were  per- 
secuted in  one  city  to  flee  to  another.  He 
himself  eluded  apprehension  till  he  knew  his 
hour  was  come.  In  the  first  age  of  Chris- 
tianity we  see  zeal,  but  not  without  know- 
ledge. There  was  nothing  like  enthusiasm, 
fanaticism,  or  will-worship.  It  was  enough  for 
Christians  to  take  up  their  cross  when  they 
found  it  in  their  way ;  they  never  went  out 
of  their  way  to  find  it,  any  more  than  to  es- 
cape it.  They  only  suffered  according  to  the 
will  of  God.  It  was  after  the  Gospel  began 
to  be  misunderstood  and  debased  that  volun- 
tary penalties  were  deemed  meritorious;  that 
a  rage  for  martyrdom  prevailed ;  and  that  men 
gave  their  bodies  to  be  burnt. 


DECEMBER  18. 

"  And  when  Saul  was  come  to  Jerusalem,  he  as- 
sayed to  join  himself  to  the  disciples :  but  they 
were  all  afraid  of  him,  and  believed  not  that  he 
was  a  disciple.  But  Barnabas  took  him,  and 
brought  him  to  the  Apostles,  and  declared  unto 
them  how  he  had  seen  the  Lord  in  the  way,  and 
that  he  had  spoken  to  him,  and  how 'he  had 
preached  boldly  at  Damascus  in  the  name  of 
Jesus.  And  he  teas  with  them  coming  in  and 
going  out  at  Jerusalem." — Acts  ix.  2& — 28. 

We  have  just  seen  Paul  at  Damascus.  We 
now  see  him  entering  Jerusalem.  And  ob- 
serve to  whom  he  wished  to  introduce  him- 
self when  he  arrived.  Not  to  the  high  priest : 
he  had  done  business  enough  with  him  be- 
fore. Not  to  the  Pharisees,  though  he  had 
lived  among  the  strictest  of  them.  Not  to 
the  learned,  though  a  man  of  letters  hirnselC 


DECEMBER  19. 


405 


md  though  he  had  "been  brought  up  at  the 
feet  of  Gamaliel,  who  probably  was  still  living 
in  the  city — But  "  he  assayed  to  join  himself 
to  the  disciples."  They  were  despised  and 
per^cuted.  He  had  himself  once  hated 
them,  and  endeavoured  to  exterminate  them 
from  the  earth.  But  now  the  world  is  not 
worthy  of  them.  He  ranks  them  above 
princes  and  philosophers ;  in  them  is  all  his 
delight ,  and  he  deems  it  his  highest  honour 
to  have  fellowship  with  them.  Have  we  the 
same  mind  in  us  1  In  the  course  of  duty,  un- 
less we  go  out  of  the  world,  we  must  often 
mingle  with  others;  but  are  these,  in  our 
voluntary  associations,  our  companions  ]  Do 
we  take  hold  of  the  skirt  of  him  that  is  a  Jew, 
saying,  We  will  go  with  you,  for  we  have 
heard  that  God  is  with  you  ]  Do  we  give  our- 
selves, not  only  to  the  Lord,  but  to  them,  to 
walk  in  holy  communion,  and  to  co-operate  in 
holy  exertion  ?  When  we  pass  through  a 
place  as  we  travel,  do  we  feel  a  sentiment 
that  leads  us  to  think,  with  a  peculiar  con- 
cern, "Are  there  any  here  who  love  and 
serve  my  Lord  and  Saviour  V 

"  But  the  disciples  were  all  afraid  of  him  ;" 
and  the  reason  is  assigned ;  "  they  believed 
not  that  he  was  a  disciple."  They  supposed 
that  he  only  pretended  to  be  so,  but  was  really 
come  among  them  as  a  spy  or  informer.  They 
well  knew  what  a  bitter  adversary  he  had 
been,  and  had  not  heard  of  him  since  the 
wolf  had  been  turned  into  a  lamb.  If  there 
seems  something  strange  in  this,  let  it  be  ob- 
served that  Damascus  was  one  hundred  and 
fifty  miles  from  Jerusalem ;  that  the  modes  of 
modern  communication  were  not  then  known ; 
and  that  the  war  raging  between  Herod  An- 
tipas,  and  Aretas,  must  have  interrupted  the 
intercourse  between  the  two  capitals.  Neither 
is  it  unlikely  that  the  unbelieving  Jews  ma- 
liciously and  artfully  represented  him  as  act- 
ing the  part  of  a  deceiver. 

However  this  was,  they  seem  to  have 
known  nothing  of  his  conversion  till  "  Barna- 
bas took  him,  and  brought  him  to  the  Apos- 
tles, and  declared  unto  them  how  he  had  seen 
the  Lord  in  the  way,  and  that  he  had  spoken 
to  him,  and  how  he  had  preached  boldly  at 
Damascus  in  the  name  of  Jesus."  How  Bar- 
nabas was  acquainted  with  all  this  while  they 
were  ignorant  we  are  not  informed.  Had  he 
seen  Ananias,  or  some  other  credible  and  per- 
sonal witness  of  these  facts?  One  man,  from 
various  supposable  circumstances,  may  know 
things,  of  which  others,  even  of  the  same 
place,  are  uninformed.  But  from  this  time  a 
most  tender  friendship  was  established  be- 
tween these  two  good  men.  And  what  Bar- 
nabas testified  of  Paul  was  so  satisfactory  to 
tne  Church,  that  he  was  fully  admitted  to 
their  fellowship,  "  and  was  with  them  coming 
in  and  going  out  at  Jerusalem." 

We  may  here  see,  First — That  these  dis- 
ciples  were    careful   whom    they  admitted 


among  them.  They  were  only  such  as  they 
believed  to  be  disciples.  They  did  not  de- 
sire, for  the  sake  of  largeness,  a  church  filled 
with  indiscriminate  members;  and  they  could 
not  bear  them  that  were  evil.  Secondly,  It 
is  possible  to  err  on  the  side  of  caution.  We 
may  be  too  strict  as  well  as  too  lax.  It  is 
easy  to  carry  our  suspicions  too  far,  especially 
with  regard  to  those  against  whom  we  have 
entertained  any  prejudice,  or  from  whom  we 
have  received  any  injury  or  offence.  The 
instances  of  deception  we  have  met  with  may 
weaken  our  confidence,  and  cause  the  inno- 
cent to  suffer  for  the  guilty.  Let  us  guard 
against  this,  and  while  we  do  not  shut  our 
eyes  let  us  invite  into  our  bosoms  the  charity 
that  thinketh  no  evil.  Thirdly,  we  may  de- 
pend on  testimony  concerning  character  in 
the  absence  of  personal  knowledge.  This 
indeed  is  not  always  infallible;  but  there  are 
cases  in  which  it  ought  to  be  admitted,  and 
should  be  deemed  sufficient  not  only  for  indi- 
viduals, but  churches  to  act  upon,  in  receiving 
others  to  their  countenance,  and  their  com- 
munication. Fourthly,  the  introducing  of  a 
young  convert  to  the  fellowship  of  the  saints 
is  a  good  work,  and  should  be  encouraged. 
Some  are  backward,  not  from  a  want  of  in- 
clination, for  they  often  sigh,  "  How  goodly 
are  thy  tents,  O  Jacob,  and  thy  tabernacles, 
O  Israel !"  but  they  want  confidence  and 
help.  How  many  are  there  in  all  our  con- 
gregations of  this  character,  who  are  kept 
back  when  they  ought  to  come  forward  !  Is 
there  no  Barnabas  to  take  them  by  the  hand, 
and  to  bring  them  forward]  While  the 
Church  rises  up  and  says,  "  Come  in,  thou 
blessed  of  the  Lord?" 


DECEMBER  19. 

"  But  will  God  in  very  deed  dwell  with  men  on 
the  earth  ?"— 2  Chron.  vi.  18. 

In  looking  over  the  annals  of  the  Jews,  we 
find  much  that  ought  to  humble  us — I  say,  to 
humble  us,  for  they  were  fair  specimens  of 
our  human  nature,  and 

"  There  in  a  glass  our  hearts  may  see, 
How  fickle  and  how  false  they  be." 

But  we  sometimes  meet  with  scenes  which 
cannot  fail  of  being'  delightful  to  pious  minds 
for  while,  in  reviewing  history,  the  mer- 
chant is  led  to  notice  the  revivals  of  com- 
merce, and  the  scholar  those  of  learning  and 
science,  they  are  attracted  to  the  times  of  re- 
freshing from  the  presence  of  the  Lord  ;  they, 
like  Barnabas,  are  glad  when  they  see  the 
grace  of  God. 

Such  a  scene  is  here  before  us  at  the  dedi- 
cation of  the  temp^  Perhaps  nothing  equals 
it  in  the  Old  Testament ;  and  nothing  surpasses 
it  in  the  New,  but  the  day  of  Pentecost.  The 
author  was  doubtless  the  Holy  Ghost,  the 
source  of  all  good  in  the  children  of  meD  :  and 


406 


DECEMBER  19. 


it  would  be  well  for  hearers  and  ministers  to 
remember  the  Divine  decision,  "  not  by 
might,  nor  by  power,  but  by  my  Spirit,  saith 
the  Lord."  Yet  God  uses  means,  and  could 
we  see  things  as  he  does,  we  should  always 
perceive,  not  only  that  the  weakness  of  the 
means  requires  his  strength,  but  that  the 
suitableness  of  the  means  displays  his  wis- 
dom. The  instrument  here  employed  was 
Solomon,  whose  rank,  education,  endowments, 
and  zeal,  gave  him  a  peculiar  influence. 

Behold  then  all  Israel  assembled,  and  the 
young  monarch,  the  wonder  and  admiration 
of  the  age  and  of  the  East,  leading  the  devo- 
tion of  the  solemn  day.  For  he  did  not  ap- 
point one  of  the  priests  or  of  the  prophets  to 
officiate,  but  he  performed  the  service  himself. 
"  He  stood  before  the  altar  of  the  Lord,  in  the 
presence  of  all  the  congregation  of  Israel,  and 
spread  forth  his  hands."  It  was  well  that  he 
could  thus  pray  himself.  We  are  far  from 
depreciating  forms  of  prayer  in  all  cases: 
they  have  their  use,  and  even  their  excellency 
too.  But  it  is  impossible  to  frame  a  form  of 
prayer  to  meet  every  new  and  pressing  occur- 
rence :  yet  it  is  very  desirable  to  take  advan- 
tage of  present  feelings ;  and  some  are  happy 
enough  to  be  equal  to  this.  And  should  not 
good  men,  especially  preachers,  and  also  the 
heads  of  families,  cultivate  such  a  talent  1 
Gifts  are  not  grace :  yet  we  are  to  consider 
others  as  well  as  ourselves,  our  usefulness  as 
well  as  our  salvation.  Though  there  is  a 
more  excellent  way,  we  are  to  "  covet  ear- 
nestly the  best  gifts."  "  Be  not  rash  with  thy 
mouth,  and  let  thine  heart  be  hasty  to  utter 
any  thing  before  God :  for  God  is  in  heaven, 
^nd  thou  upon  earth :  therefore  let  thy  words 
be  few."  It  is  well  also  that  he  was  not  only 
able,  but  willing.  He  was  not  ashamed  pub- 
licly to  avow  his  entire  dependence  upon 
God,  and  to  seek  his  favour  as  the  relish  of 
every  enjoyment,  and  his  blessing  as  essential 
to  every  enterprise.  He  did  not  view  it  as  a 
disparagement  to  his  majesty,  to  be  his  own 
chaplain,  and  to  bless  his  large  family  himself. 
And  did  he  ever  appear  greater  than  on  this 
occasion,  and  in  this  exercise  1  And  could  he 
have  been  more  exemplary  and  useful  ? 

An  ordinary  mind  would  have  been  struck 
with  the  vastness  of  the  congregation,  the 
magnitude  of  the  building,  and  the  munifi- 
cence of  the  ornaments — But  Solomon  rose 
above  all  this,  and  was  only  astonished  at  the 
condescension  of  God  in  deigning  to  regard 
it :  "  But  will  God  in  very  deed  dwell  with 
men  on  the  earth !" 

His  exclamation  did  not  originate  in  any 
doubtfulness  of  the  fact.  He  could  not  have 
questioned  it.  The  tokens  of  the  Divine  pres- 
ence were  bofore  him — l}  So  that  the  priests 
could  not  stand  to  minister  by  reason  of  the 
cloud :  for  the  glory  of  the  Lord  had  filled  the 
house  of  God.  Then  said  Solomon,  The  Lord 
lathsaid  that  he  would  dwell  in  the  thick  dark- 


ness." Yes,  he  knew  that  he  had  said,  "  This 
is  my  rest  for  ever ;  here  will  I  dwell,  for  I 
have  desired  it ;"  and,  "  In  all  places  where 
I  record  my  name  I  will  come  unto  thoe, 
and  I  will  bless  thee."  The  assurance  there- 
fore reaches  to  ua  We  have  succeeded  tc 
their  means  and  privileges,  enlarged  as  tc 
spirituality  and  efficiency,  though  unaccom- 
panied with  their  splendid  ceremonies  and 
sensible  manifestations.  In  his  word  and  or- 
dinances, in  the  preaching  of  his  ministers, 
and  the  assemblies  of  his  people,  he  is  to  be 
found ;  and  thousands  know  the  truth  of  this 
from  their  own  experience :  they  have  heard 
his  voice ;  they  have  seen  his  glory ;  they 
have  felt  his  power,  and  have  been  convinced 
of  his  presence  by  his  agency :  for  that  his 
name  is  near,  his  wondrous  works  declare. 

But  the  exclamation  regards  the  marvel- 
lousness  of  the  fact  upon  which  it  was  founded. 
Several  things  excited  this  in  Solomon,  and 
the  same  should  excite  it  in  us.  Such  is  the 
infinite  dignity  of  the  Supreme  Being  who  is 
exalted  above  all  blessing  and  praise,  and  who 
humbleth  himself  to  behold  the  things  that 
are  done  in  heaven.  Yet  men  are  lower 
than  the  angels.  They  are  of  yesterday,  and 
know  nothing.  Their  foundation  is  in  the 
dust.  They  are  crushed  before  the  moth. 
Surely  every  man  at  his  best  estate  is  alto- 
gether vanity.  He  is  not  only  mean,  but 
unworthy,  guilty,  polluted :  a  rebel,  a  traitor. 
Here  is  the  wonder,  that  such  beings  should 
be  regarded  by  him — "  Lord,  what  is  man, 
that  thou  art  mindful  of  him,  and  the  son  of 
man  that  thou  visitest  him  J" 

Yet  the  truth  of  all  this  never  impresses 
without  the  humility  which  religion  inspires. 
Men  are  naturally  proud  and  vain :  and  it  is 
possible  and  easy  to  delude  them  into  an  opin- 
ion that  they  can  have  claims  upon  God 
himself.  How  many  are  there  who  think 
they  deserve  his  favour,  and  are  looking  for 
heaven  itself  as  the  reward  of  their  doings ! 
But  in  the  day  of  conviction  the  proud  looks 
are  brought  low,  and  the  Lord  alone  is  ex- 
alted. The  man  then  sees  and  feels  that  he 
deserves  to  be  excluded  from  the  Divine 
presence  for  ever,  and  acknowledges  every 
attention  shown  him  to  be  an  instance  of 
mercy  and  grace.  Nor  is  his  admiration  of 
the  goodness  of  God  confined  to  the  beginning 
of  his  religious  course.  As  he  advances,  he 
is  more  and  more  affected  with  it.  The  most 
eminent  saints  have  been  always  as  the  most 
humble,  so  the  most  filled  with  this  adoring 
gratitude  and  praise. 

But  is  there  not  another  thing  equally 
wonderful  1  God  in  very  deed  dwells  with 
men  on  the  earth.  But  will  men  verily 
dwell  with  God  in  heaven?  It  is  his  own 
promise.  It  is  their  highest  expectation. 
They  shall  be  presented  faultless  before  the 
presence  of  his  glory — And  so  shall  we  bk 

FOR  EVER  WITH  THE  LORD. 


DECEMBER  20,  21. 


407 


DECEMBER  20. 

■  Let  not  him  that  girdeth  on  his  harness  boast 

himself  as  he  that  putteth  it  off." — 1  Kings 

xx.  11. 

Thjs  was  the  wisest  thing  Ahab  ever 
spoke ;  and  yet  the  saying  was  not  his  own, 
out  a  common  proverbial  speech.  The  ad- 
monition it  contains  is  applicable  to  any  enter- 
prise in  which  men  engage.  Accordingly 
we  shall  leave  the  war  of  Benhadad  with 
this  king  of  Israel,  and  think  of  a  better  war- 
fare, the  good  fight  of  faith. 

Under  this  image  the  Scriptures  frequently 
hold  forth  the  Christian  life ;  and  the  experi- 
ence of  every  partaker  of  Divine  grace  veri- 
fies and  exemplifies  the  force  of  it.  The 
conflict  is  no  ordinary  one,  but  the  most  try- 
ing in  its  nature,  and  the  most  serious  in  its 
results. 

For  this  war  harness  is  provided;  for  it 
would  be  madness  to  go  into  the  combat  un- 
armed. Words  in  time  vary  their  meaning; 
Borne  becoming  more,  and  some  less  particular 
and  definite  in  their  use.  When  the  Bible 
was  translated,  the  term  harness,  which  we 
now  apply  only  to  horse  equipage,  signified 
war  furniture,  or  what  we  call  armour.  Much 
depends,  in  the  contest  before  us,  upon  the  kind 
of  armour  with  which  we  are  accoutred.  That 
of  the  Christian  is  Divine ;  Divine  in  the  ap- 
pointment ;  DTvine  in  the  formation.  It  supplies 
every  part — unless  the  back.  Hence  says  the 
Apostle;  "Wherefore  take  unto  you  the 
whole  armour  of  God,  that  ye  may  be  able  to 
withstand  in  the  evil  day,  and  having  done 
all,  to  stand.  Stand  therefore,  having  your 
loins  girt  about  with  truth,  and  having  on  the 
breastplate  of  righteousness ;  and  your  feet 
shod  with  the  preparation  of  the  gospel  of 
peace ;  above  all,  taking  the  shield  of  faith, 
wherewith  ye  shall  be  able  to  quench  all  the 
fiery  darts  of  the  wicked.  And  take  the  hel- 
met of  salvation,  and  the  sword  of  the  Spirit, 
which  is  the  word  of  God." 

With  regard  to  the  actual  carrying  on  of 
this  warfare,  there  is  a  variety  of  condition 
in  the  soldiers.  Some  are  deeply  engaged  in 
the  midst  of  the  fight.  But  two  other  parties 
are  here  mentioned.  The  one  is  entering 
the  field,  the  other  is  marching  out  of  it :  the 
one  is  putting  on  his  harness,  the  other  is  put- 
ting it  off! 

Now  there  is  a  great  difference  between 
these,  and  it  requires  a  difference  of  feeling. 
Prayer  more  becomes  the  one,  and  praise  the 
other.  The  ending  justifies  relaxation,  and 
joy,  and  triumph ;  the  beginning  demands 
application,  and  caution.  The  laurel  is  to  be 
worn,  not  by  the  candidate,  but  by  the  con- 
queror. 

Look  at  the  young  soldier  arming,  and  at 
the  old  warrior  laying  down  his  weapons, 
«md  you  will  soon  see  why  the  former  should 
not  glory  like  the  latter.  Let  him  that  is  put- 
tinp  off  the   harness  exult — His  privations, 


hardships,  dangers  are  all  past.  His  foes  are 
vanquished.  His  labours  are  over.  His  char- 
acter is  formed.  His  fidelity  is  proved.  His 
firmness  has  been  displayed.  While  he  had 
fightings  without,  he  sometimes  had  fears 
within;  but,  true  to  his  cause,  he  said,  If 
I  perish  I  perish.  Whatever  he  suffered,  he 
scorned  to  desert  his  post.  Yet  an  honourable 
dismission  seemed  desirable ;  and  now  it  is 
arrived :  and  with  his  scars  of  honour  he  is 
returning  home  to  receive  the  prize,  and  to 
review  and  talk  over  the  interesting  scenes 
of  all  his  campaigns. 

But  let  him  that  is  putting  on  his  harness 
remember  that  he  has  not  borne  the  burden 
and  heat  of  the  day — that  his  destitutions,  and 
watchings,  and  perils  are  yet  to  come — that 
his  snares  are  not  yet  escaped — that  his  foes 
are  not  yet  subdued.  Though  he  will  finally 
overcome,  the  warfare  is  to  be  accomplished. 
What  weeks  and  years  of  painful  struggle 
may  intervene !  He  may  sleep,  and  be  sur- 
prised. The  enemy  may  thrust  sore  at  him, 
and  gain  an  advantage  over  him ;  and  in  con- 
sequence of  the  injury,  he  may  go  halting  all 
his  days. 

We  say  therefore  to  those  who  are  com- 
mencing the  Divine  life — We  are  far  from 
wishing  to  dismay  you — We  rather  say,  Go, 
and  the  Lord  be  with  you.  But  the  Saviour 
himself  tells  you  to  sit  down,  and  count  the 
cost,  and  estimate  your  resources  for  the  war. 
A  new  and  untried  course  is  often  flattering ; 
and  inexperience  genders  presumption. 

Peter  fell  by  self-confidence.  Joseph  was 
preserved  by  conscientious  alarm — And  bless- 
ed is  the  man  that  feareth  always.  Not  with 
that  fear  which  implies  cowardice,  but  with 
that  which  excludes  carelessness;  not  with 
that  fear  which  chills  and  freezes  exertion, 
but  with  that  which  leads  to  a  survey  of  diffi- 
culties and  to  preparation  for  the  trial;  not 
with  that  fear  which  diminishes  hope,  but 
with  that  which  forbids  boasting — "  Let  not 
him  that  girdeth  on  his  harness  boast  himself 
as  he  that  putteth  it  off." 


DECEMBER  21. 
"  1  will  therefore  that  men  pray  everywhere,  lift- 
ing up  holy  hands,  without  wrath  and  doubt- 
ing."—\  Tim.  ii.  8. 

"I  will,"  says  the  proverb,  "  is  for  the  king." 
And  this  is  for  the  King — the  King  of  kings, 
and  the  Lord  of  lords,  the  blessed  and  only 
potentate.  Paul  is  inspired  by  him,  and  speaks 
in  his  name.  And  though,  in  many  cases,  for 
love's  sake  he  only  entreats  and  beseeches, 
here,  to  show  his  Divine  authority,  he  com- 
mands^— "  I  will."  Prayer  is  the  subject.  We 
must  not  only  take  heed  how  we  hear,  but 
how  we  pray :  some  ask  and  have  not,  bo- 
cause  they  ask  amiss.  Here  the  enaction 
scribes  the  manner  which  it  is  tc  be  perf     ._, 


408 


DECEMBER  21. 


ed.  Prayer  is  to  be  offered  up  with  four  qual- 
ities or  characters. 

The  First  is,  universality ;  I  will  that  men 
pray  "everywhere."  In  the  sanctuary,  the 
house,  the  closet,  the  field,  the  road.  The 
expression  demands  constancy.  If  we  are  to 
pray  everywhere,  we  must  pray  and  not  faint; 
and  pray  without  ceasing1.  And  this  is  ex- 
pressly enjoined  by  him  who  knows  the  im- 
portance and  benefit  of  prayer ;  and  that  we 
can  never  safely  dispense  with  it.  Had  Peter 
prayed  in  the  judgment  hall,  he  would  not 
have  denied  his  master.  But  while  it  requires 
constancy  as  to  performance,  it  excludes  par- 
tiality as  to  situation,  and  opposes  supersti- 
tious restraints.  This  intimation  was  neces- 
sary. The  world  was  then  full  of  people  who 
made  the  efficacy  of  prayer  to  depend  upon 
local  claims.  Heathens  always  attached  the 
presence  of  their  gods  to  particular  places, 
consecrated  to  their  service;  and  we  know 
what  long  and  painful  journeys  some  now 
take  to  pay  their  devotions.  Among  the  Jews 
God  chose  Jerusalem  to  put  his  name  there, 
and  required  all  the  males  three  times  a  year 
to  repair  thither.  Various  purposes  were  to 
be  answered  by  the  appointment ;  but  the 
Lord  had  said  by  Moses,  "  In  all  places  where 
I  record  my  name,  I  will  come  unto  thee,  and 
I  will  bless  thee."  And  by  Isaiah  he  said, 
"  Heaven  is  my  throne,  and  the  earth  is  my 
footstool :  where  is  the  house  that  ye  build 
unto  me  1  and  where  is  the  place  of  my  rest  1 
For  all  those  things  hath  mine  hand  made, 
and  all  those  things  have  been,  saith  the  Lord : 
but  to  this  man  will  I  look,  even  to  him  that 
is  poor,  and  of  a  contrite  spirit,  and  trem- 
bleth  at  my  word."  And  as  the  Christian  dis- 
pensation was  drawing  nearer,  H  from  the 
rising  of  the  sun,  even  unto  the  going  down 
of  the  same,  my  name  shall  be  great  among 
the  Gentiles ;  and  in  every  place  incense  shall 
be  offered  unto  my  name,  and  a  pure  offering ; 
for  my  name  shall  be  great  among  the  heathen, 
saith  the  Lord  of  hosts."  Think  of  this,  ye 
bigots,  who  imagine  that  God  is  only  to  be 
found  in  your  particular  inclosure.  When 
will  you  believe,  that  "  neither  in  this  moun- 
tain," nor  yet  at  Jerusalem  shall  men  worship 
the  Father :  "  but  the  hour  cometh,  and  now 
is,  when  the  true  worshippers  shall  worship 
he  Father  in  spirit  and  in  truth :  for  the  Fa- 
ther seeketh  such  to  worship  him."  "  God  is 
no  respecter  of  persons,  but  in  every  nation 
ne  that  feareth  him,  and  worketh  righteous- 
ness, is  accepted  of  him." 

The  Second  is,  purity — "  with  holy  hands." 
"  If  I  regard  iniquity  in  mine  heart,"  says  Da- 
vid, "  the  Lord  will  not  hear  me."  Solomon 
also  says,  "  He  that  turneth  away  his  ears 
from  hearing  the  law,  even  his  prayer  also 
shall  be  an  abomination."  And  so  consonant 
is  this  to  common  reflection,  that  the  blind 
man  could  say,  "  We  know  that  God  heareth 
not  sinners ;  but  if  anv  man  be  a  worshipper 


of  God,  and  doth  his  will,  him  he  heareth." 
But  some  distinction  here  is  necessary.  The 
reference  cannot  be  to  perfect  purity.  If  none 
were  to  pray  but  those  who  are  completely 
holy,  no  one  could  approach  God :  for  in  many 
things  we  offend  all ;  and  there  is  not  a  jusl 
man  on  earth  that  doeth  good  and  sinneth  not 
Yet  what  is  the  experience  of  every  true  sup- 
pliant 1  "  Who  can  understand  his  errors  ! 
Cleanse  thou  me  from  secret  faults."  "  What 
I  see  not  teach  thou  me."  "  See  if  there  be 
any  wicked  way  in  me,  and  lead  me  in  the 
way  everlasting."  And  this  must  be  the  case. 
The  man  who  lives  in  any  loved  or  known 
sin,  is  only  a  hypocrite  in  devotion.  He  can- 
not be  sincere  in  his  addresses  to  God :  he 
therefore  insults  him  only  by  pretence. 
"  Draw  nigh  to  God,  and  he  will  draw  nigh 
to  you.  Cleanse  your  hands,  ye  sinners ;  and 
purify  your  hearts,  ye  double-minded."  Of 
this  there  was  a  type  in  the  ritual  of  the 
Jews ;  they  were  always  to  wash  their  hands 
in  water  before  they  engaged  in  the  service 
of  God.  To  this  the  Psalmist  alluded,  when 
he  says,  "  I  will  wash  my  hands  in  innocency, 
so  will  I  compass  thy  altar,  O  Lord."  And 
that  prayer  is  not  an  atonement  for  a  sinful 
life,  or  a  substitute  for  a  moral  one,  hear  the 
language  of  God  to  the  Jews  in  the  days  of 
Isaiah.  "  When  ye  spread  forth  your  hands, 
I  will  hide  mine  eyes  from  you :  yea,  when 
ye  make  many  prayers,  I  will  not  hear :  your 
hands  are  full  of  blood.  Wash  you,  make 
you  clean  ;  put  away  the  evil  of  your  doings 
from  before  mine  eyes;  cease  to  do  evil." 
Yet  some  not  only  pray  and  sin  too,  but  make 
the  one  a  cloak  for  the  other.  The  Pharisees 
devoured  widows'  houses,  and  for  a  pretence 
made  long  prayers.  But  in  many  cases  these 
things  do  not  long  remain  in  company:  in 
general,  the  common  maxim  is  verified,  "  Sin- 
ning will  make  a  man  leave  off  praying,  or 
praying  will  make  a  man  leave  off  sinning." 
And  their  separation  is  better  than  their  union. 
It  is  better  not  to  call  upon  a  benefactor,  than 
to  go  and  spit  in  his  face,  or  wound  him,  in  his 
own  dwelling.  The  entire  neglect  of  some 
duties  would  produce  less  injurious  effects  on 
the  conscience  of  the  man  himself,  and  on  the 
minds  of  others,  than  the  combination  of  them 
with  wicked  practice.  "Out  of  the  same 
mouth  proceedeth  blessing  and  cursing.  My 
brethren,  these  things  ought  not  so  to  be." 
"  I  would  thou  wert  either  cold  or  hot." 

The  Third  is,  kindness".  This  is  expressed 
by  the  exclusion  of  its  opposite  "without 
wrath."  This  will  take  in  those  who  may  bo 
free  from  vice  and  immorality,  and  yet  have 
tempers  by  no  means  like  the  mind  of  Christ , 
who  not  only  rail,  but  pray  at  others ;  whe 
bring  their  rancorous  spirit  into  the  worship 
of  God,  and  would  consecrate  their  envy 
malice,  and  all  uncharitableness,  upon  the 
altar  of  devotion.  But  that  altar  does  no* 
sanctify  every  gift.     "  If  thou  bring  thy  giP 


DECEMBER  22. 


409 


w»  the  aJlar;  and  there  rememberest  that  thy 
brother  hath  aught  against  thee ;  leave  there 
thy  gift  beforu  the  altar,  and  go  thy  way ;  first 
be  reconciled  to  thy  brother,  and  then  come 
and  offer  thy  gift."  "The  wrath  of  man 
worketh  not  the  righteousness  of  God." 
Though  Elisha  was  animated  by  religious 
zeal,  yet  as  there  was  some  passionateness  of 
his  own  mixed  with  it,  when  he  said  to  Jeho- 
ram,  "As  the  Lord  of  hosts  liveth,  before 
whom  I  stand,  surely,  were  it  not  that  I  re- 
gard the  presence  of  Jehoshaphat  the  king 
of  Judah,  I  would  not  look  toward  thee,  nor 
?ee  thee;"  the  spirit  of  prophecy  could  not 
descend  upon  him,  till  he  had  called  for  a 
minstrel  to  compose  and  soften  him.  What 
can  we  do  without  the  help  of  the  Holy  Spir- 
it 1  But  that  Spirit  is  a  spirit  of  love,  and  is 
held  forth  by  the  emblem  of  a  dove.  There- 
fore says  our  Apostle,  "  Grieve  not  the  Holy 
Spirit  of  God,  whereby  ye  are  sealed  unto  the 
day  of  redemption.  Let  all  bitterness,  and 
wrath,  and  anger,  and  clamour,  and  evil  speak- 
ing, be  put  away  from  you,  with  al'  malice : 
and  be  ye  kind  one  to  another,  tender-hearted, 
forgiving  one  another,  even  as  God  for  Christ's 
sake  hath  forgiven  you." 

The  Fourth  is,  confidence.  This  is  also 
negatively  expressed :  without  "  doubting." 
This  requires  us  to  pray  in  faith.  "  Let  him 
ask  in  faith,  nothing  wavering."  "Let  us 
draw  near,  in  full  assurance  of  faith."  This 
is  very  distinguishable  from  -a  personal  persua- 
sion of  our  actual  interest ;  but~  it  is  an  en- 
couragement against  despair.  We  are  to  be- 
lieve that  he  is,  and  that  he  is  the  rewarder 
of  them  that  diligently  seek  him  ;  that  we 
are  as  welcome  as  we  are  unworthy ;  that  he 
waits  to  be  gracious,  and  never  said  to  the 
seed  of  Jacob,  Seek  ye  me  in  vain.  It  also 
takes  in  a  belief  of  the  lawfulness  of  what 
we  implore.  I  could  not  pray  in  faith,  if  I 
prayed  for  assistance  and  success  in  any  en- 
terprise which  his  word  forbids;  or  in  asking 
to  be  saved  without  being  sanctified :  for  "  this 
is  the  will  of  God,  even  our  sanctification." 
"  This  is  the  confidence  that  we  have  in  him, 
that,  if  we  ask  any  thing  according  to  his  will, 
he  heareth  us." 

We  talk  of  being  humbled  for  our  sins — 
What  think  we  of  our  duties  ?  Can  we  re- 
flect even  upon  our  holy  things,  even  upon 
our  prayers  themselves,  and  not  cry,  "  Enter 
not  into  judgment  with  thy  servants,  O  Lord, 
for  in  thy  sight  shall  no  flesh  living  be  Justi- 
ne J." 


DECEMBER  22. 

And  when  the  servant  of  the  man  of  God  was 
risen  early,  and  gone  forth,  behold,  an  host 
compassed  the  city  both  with  horses  and  chart, 
ots.  And  his  servant  said  unto  him,  Alas,  my 
master  !  how  shall  we  do  ?  And  he  answered, 
Fear  not :  for  they  that  be  with  us  are  more 


than  they  that  be  tcith  them.  And  Elisha 
prayed,  and  said,  Lord,  I  pray  tliee,  open  his 
eyes,  that  he  may  see.  And  the  Lord  opened 
the  eyes  of  the  young  man  ;  and  he  saw :  and, 
behold,  the  mountain  was  full  of  horses  and 
chariots  ofjire  round  about  Elisha  " — 2  Kings 
vi.  15—17. 

The  king  of  Syria  had  resolved  to  punish 
Elisha,  because  as  a  prophet  he  divulged  to 
the  king  of  Israel  all  his  warlike  plans  and 
designs,  and  thereby  prevented  the  accom- 
plishment of  them.  How  sin  infatuates ! — 
otherwise  a  moment's  reflection  might  have 
convinced  him  that  the  same  God  who  had 
given  Elisha  supernatural  knowledge  could 
afford  him  supernatural  protection.  Yet  find- 
ing upon  inquiry  that  the  prophet  was  now  in 
Dothan,  "  he  sent  thither  horses,  and  chariots, 
and  a  great  host:  and  they  came  by  night, 
and  compassed  the  city  about" 

Elisha's  servant  first  discovers  the  danger. 
But  who  was  this  servant  1  We  have  no  rea- 
son to  believe  that  it  was  now  Gehazi,  whose 
avarice,  fraud,  and  lying,  his  master  had  lately 
so  awfully  punished :  "  The  leprosy  therefore 
of  Naaman  shall  cleave  unto  thee,  and  unto  thy 
seed  for  ever.  And  he  went  out  from  his  pres- 
ence a  leper  as  white  as  snow."  Even  exclusive 
of  his  distemper,  Elisha  would  not  have  had 
such  a  servant  any  longer  about  him;  but 
have  said  with  David  before  him,  "  Mine  eyes 
shall  be  upon  the  faithful  of  the  land,  that 
they  may  dwell  with  me :  he  that  walketh  in 
a  perfect  way,  he  shall  serve  me.  He  that 
worketh  deceit  shall  not  dwell  within  my 
house :  he  that  telleth  lies  shall  not  tarry  in 
my  sight"  Of  the  name  of  his  new  servant 
we  are  not  informed,  but  it  is  here  said,  he 
"  rose  up  early  in  the  morning."  New  ser- 
vants often  behave  best  at  first,  especially  in 
the  article  of  early  rising.  Perhaps  however 
it  was  a  continued  thing  with  him.  This 
will  be  the  case  with  a  wise  and  good  ser- 
vant By  means  of  this  he  will  do  his  work 
with  ease  and  order.  What  confusion  and 
hurry  are  often  produced  by  beginning  the 
concerns  of  the  day  an  hour  or  two  later, 
for  the  precious  privilege  of  a  little  more 
insensibility ! 

What  happened  1  When  the  servant  had 
gone  forth  and  saw  the  horses  and  chariots,  he 
ran  back  breathless,  and  exclaimed,  "  Alas, 
my  master!  what  shall  we  do1?  We  are  in 
the  hands  of  our  enemies,  and  there  is  no 
way  of  escape." 

Yet  if  the  servant  be  terrified,  the  master 
is  calm,  and  fears  no  evil.  But  a  godly  man 
wishes  others  to  be  satisfied  as  well  as  him- 
self; and  he  is  no  better  than  a  brute,  and 
wholly  unworthy  of  his  service,  who  feels  no 
concern  for  the  accommodation  and  comfort 
of  his  servant  To  tranquillize  him  therefore, 
Elisha  said,  "  Fear  not :  for  they  that  be  with 
us  are  more  than  they  that  be  with  them." 
This  only  filled  him  with  astonishment,  for  he 


410 


DECEMBER  23. 


saw  no  defenders  of  any  kind  near  him.  But 
"  Elislia  prayed,  and  said,  Lord,  I  pray  thee, 
open  his  eyes,  that  he  may  see.  And  the 
Lord  opened  the  eyes  of  the  young  man ;  and 
he  saw :  and,  behold,  the  mountain  was  full 
of  horses  and  chariots  of  fire  round  about 
Elisha."  What  a  number  of  reflections  here 
offer  themselves  to  our  minds ! 

What  were  these  horses  and  chariots  of 
fire  1  The  angels  of  God.  "  And  of  the  angels 
he  saith,  Who  maketh  his  angels  spirits,  and 
his  ministers  a  flame  of  fire."  These  were 
the  convoy  of  Elijah.  These  were  the  body- 
guard of  Elisha.  When  Jacob  went  on  his 
way,  the  angels  of  God  met  him ;  and  when 
he  saw  them  he  said,  "  This  is  God's  host." 
"  Are  they  not  all  ministering  spirits,  sent 
forth  to  minister  for  them  who  shall  be  heirs 
of  salvation  ?" 

We  behold  here  an  instance  of  the  domin- 
ion and  agency  of  God,  in  the  opening  of  this 
man's  eyes.  He  can  suspend  the  use  of  any 
of  our  powers,  or  he  can  increase  the  use  of 
them.  He  that  endi  ed  us  with  the  five  inlets 
of  perception,  called  the  senses,  could,  as  far 
as  we  know  to  the  contrary,  have  given  us 
fifty,  as  distinguishable  from  each  other  in 
their  operations  and  objects  as  hearing  and 
seeing.  And  who  can  tell,  as  Baxter  (not 
the  Divine)  intimates,  but  that  there  is  a  fac- 
ulty in  the  human  system  as  adapted  to  an 
intercourse  with  the  invisible  world  as  our 
known  senses  are  suited  to  the  material  ex- 
istences around  us,  but  which  power  is  dor- 
mant unless  when  for  some  important  end  it 
is  called  into  exercise  ]  We  are  very  imper- 
fectly acquainted  with  the  mechanism  of  our 
physical  constitution,  and  especially  with  the 
boundaries  and  contents  of  body  and  mind ; 
for  we  are  fearfully  and  wonderfully  made. 
One  conclusion  is  obvious — That  it  is  irra- 
tional to  deny  the  reality  of  every  thing  our 
present  senses  do  not  recognize.  This  valley 
was  filled  in  the  same  way  before  the  man 
could  see  it:  his  sight  did  not  bring  thither 
the  celestial  array,  but  only  discerned  it. 
Every  sound,  even  thunder  itself,  is  a  nonen- 
tity to  the  deaf;  fragrance  has  no  existence 
as  to  the  perception  of  those  who  are  incapa- 
hle  of  smelling ;  the  colours  of  the  rainbow 
might  be  denied  by  the  blind :  because  they 
cannot  hear  or  feel  them.  It  has  therefore 
been  fairly  argued  from  analogy  that  there 
may  be  numberless  objects,  real  and  near  us 
too,  but  which,  only  for  want  of  a  suitable 
medium,  we  do  not  apprehend.  As  for  those 
who  oelieve  the  Scriptures,  as  well  as  the 
power  of  God,  they  must  acknowledge  that 
there  is  another  world,  and  that  there  are 
agents  whose  influence  is  seldom  or  ever  per- 
ceived by  us,  who  yet  have  alliances  with  us, 
and  are  concerned  in  our  affairs.  May  the 
Father  of  our  Spirits  prepare  us  for  a  world 
of  spirits ! 

We  also  here  see  the  disadvantage  of  ig- 


norance. In  darkness  we  easily  mistake 
every  thing,  and  are  sure  to  magnify  what- 
ever we  euspect  to  be  injurious.  What  there- 
fore we  deem  some  sprite  or  monster,  upon 
the  increase  of  light  subsides  into  a  stone,  or 
root  of  a  tree,  or  a  harmless  animal.  This 
man's  perturbation  arose  from  his  ignorance; 
as  soon  as  he  knew  the  truth  of  things,  as 
soon  as  he  saw  things  at;  they  really  were,  he 
was  tranquillized — And  is  not  this  the  way 
to  tranquillize  Christians  1  Do  not  their  alarms 
originate  in  their  want  of  clearer  views  in 
religion  ?  "  They  that  know  thy  name  will 
put  their  trust  in  thee ;  because  thou,  Lord, 
hast  not  forsaken  them  that  seek  thee."  They 
that  "  know"  whom  they  have  believed  will 
be  "  persuaded  that  he  is  able  to  keep  that 
which  they  have  committed  to  him  against 
that  day." 

And  how  safe  are  the  Lord's  people  even 
in  the  midst  of  danger !  He  is  a  wall  of  fire 
round  about  them.  He  is  the  shield  of  their 
help,  and  the  sword  of  their  excellency,  and 
their  enemies  shall  be  found  liars  unto  them. 
Let  us  ascertain  that  we  belong  to  him ;  and 
realizing  our  privilege,  exclaim,  "  Though  an 
host  should  encamp  against  me,  my  heart 
shall  not  fear :  though  war  should  rise  against 
me,  in  this  will  I  be  confident  ?"  If  God  be 
for  us,  who  can  be  against  us  ?"    They  that 

BE  WITH  US  ARE  MORE  THAN  THEY  THAT  BE 
WITH  THEM. 


DECEMBER  23. 

"  Who  is  this  that  engaged  his  heart  to  approacn 
unto  me  ?  saith  the  Lord." — Jer.  xxx.  21, 

This  is  spoken,  if  not  immediately,  yet  ul- 
timately and  supremely,  of  him  to  whom  gave 
all  the  prophets  witness. 

Observe  his  work — It  was  to  "  approach" 
unto  God.  This  he  did  as  a  man.  How  often 
do  we  read  of  his  praying,  which,  with  him, 
was  never  any  thing  less  than  a  drawing  near 
to  God !  But  he  is  here  spoken  of  as  the  me- 
diator, and  in  the  character  of  the  High 
Priest  of  our  profession.  This  was  precisely 
the  priest's  business  of  old ;  it  was  to  approach 
God  mediatorially.  Hence  says  God,  "  I  will 
be  sanctified  in  all  that  come  nigh  me."  So 
when  the  persons  of  the  priests  are  spoken 
of,  it  is  said  to  Aaron,  "  Whosoever  he  be  of 
thy  seed  in  their  generations  that  hath  any 
blemish,  let  him  not  approach  to  offer  the 
bread  of  his  God.  For  whatsoever  man  he 
be  that  hath  a  blemish,  he  shall  not  approach.' 
I  dwell  not  here  on  the  grounds  of  this  exclu- 
sion, some  of  which  were  physical,  some 
moral,  some  typical ;  but  remark  their  work, 
to  "  offer,"  to  "  approach."  And  how?  If  the 
high  priest  had  gone  into  the  holy  of  holies, 
where  God  resided  between  the  cherubim, 
without  a  sacrifice,  he  would  have  rushed 
upon  a  drawn  sword.  Therefore  he  first 
slew  the  victim,  and  then  took  the  blood  in  a 


DECEMBER  23. 


411 


boson,  and  went  in  and  sprinkled  the  mercy- 
Beat,  and  burnt  incense ;  upon  which  he  came 
forth  and  blessed  the  people.  Thus  Jesus 
entered  into  the  holy  place,  there  to  appear 
in  the  presence  of  God  for  us ;  not  without 
blood ;  and  not  with  the  blood  of  bulls,  and 
of  goats,  but  with  his  own  blood,  having  ob- 
tained eternal  redemption.  There  he  entered, 
after  making  reconciliation  for  the  sins  of  the 
people,  to  intercede  for  us,  on  the  foundation 
of  ^is  atonement,  and  from  thence  to  com- 
mand the  blessing,  even  life  for  evermore,  on 
the  Israel  of  God.  But  there  was  this  differ- 
ence between  the  type  and  the  reality.  The 
high  priest  of  old  offered  for  his  own  sins,  as 
well  as  for  those  of  the  congregation.  But 
Jesus  had  no  personal  guilt.  He  was  harm- 
less, holy,  undefiled;  and  therefore  he  only 
bore  our  iniquity.  The  high  priest  offered 
oftentimes  the  same  sacrifices,  because  they 
could  not  make  the  comers  thereunto  perfect : 
but  Jesus,  by  the  one  offering  up  of  himself, 
hath  perfected  for  ever  them  that  are  sanc- 
tified. 

For  the  accomplishment  of  this  work,  he 
"  engaged  his  heart."  Here  we  see  willing- 
ness. His  undertaking  would  not  have  been 
accepted,  unless  it  had  been  voluntary.  But 
he  was  not  constrained ;  he  said,  Lo !  I  come 
to  do  thy  will,  O  God.  I  delight  to  do  thy 
will ;  yea,  thy  law  is  within  my  heart.  The 
engaging  of  his  heart  expresses  the  strength 
of  his  affection  and  the  firmness  of  his  deter- 
mination. The  latter  of  these  sprang  from 
the  former,  and  served  to  display  it  Consider 
what  he  had  to  endure  for  thirty-three  years 
as  a  man  of  sorrows ;  what  he  had  to  suffer 
in  delivering  us  from  the  wrath  to  come,  being 
made  a  curse  for  us.  Yet  though  he  knew 
all,  he  turned  not  away  his  back :  yea,  as  his 
tremendous  agony  drew  near,  he  said,  "  I 
have  a  baptism  to  be  baptized  with,  and  how 
am  I  straitened  till  it  be  accomplished !"  The 
reason  was,  that  perfect  love  casteth  out  fear. 
Love  produces  courage,  even  in  the  fearful 
bird  and  the  timid  sheep.  They  will  attack 
their  foe  to  defend  their  young.  But  how 
the  mother  ventures  and  hangs  regardless 
of  danger  over  the  infected  body  of  her 
child  !  Love  is  strong  as  death ;  many  waters 
cannot  quench  love;  neither  can  the  floods 
drown  it  But  no  love  will  bear  a  com- 
parison with  his—"  the  love  of  Christ  passeth 
knowledge." 

And  is  he  not  worthy  of  attention  1  "  Who 
is  this  that  engaged  his  heart  to  approach 
unto  me]  saith  the  Lord" — Who  indeed? 
"  He  is  a  wonder  to  all,  both  below  and  above." 
■  Many  were  astonished  at  him.  Many  treated 
him  with  scorn.  He  was  to  the  Jews  a  stum- 
oling-block,  and  to  the  Greeks  foolishness. 
Numbers  do  not  feel  their  need  of  him,  though 
ne  is  the  way,  the  truth,  and  the  life.  He  is 
jtill  despised  and  rejected  of  men.    But  he 


was  seen  of  angels,  and  all  the  augels  of  God 
worship  him.  They  find  nothing  in  the  an- 
nals of  eternity  and  in  the  records  of  the  uni- 
verse that  will  bear  a  comparison  with  hit 
sufferings  and  glory.  Therefore  they  desire 
to  look  into  these  things:  and  every  fresh 
gaze  excites  them  to  exclaim  with  a  loud 
voice,  "  Worthy  is  the  Lamb  that  was  slain 
to  receive  power,  and  riches,  and  wisdom,  and 
strength,  and  honour,  and  glory,  and  blessing." 
And  to  them  that  believe  he  is  precious. 
They  inquire  with  joy  and  praise,  "  Who  is 
this?"  And  they  can  return  an  answer  to 
themselves — He  is  fairer  than  the  childrea 
of  men.  He  is  the  chief  of  ten  thousand. 
He  is  altogether  lovely.  He  is  the  consola- 
tion of  Israel.  He  is  the  friend  of  sinners. 
He  is  a  benefactor  w,hose  heart  is  made  of 
tenderness,  whose  bowels  melt  with  love. 
He  is  the  King  of  glory.  He  is  Lord  of  alL 
But  who  can  declare  his  generation  ?  No  one 
knoweth  the  Son  but  the  Father — He  views 
him  with  infinite  complacency.  "  Behold," 
says  he,  "  my  servant,  whom  I  uphold ;  mine 
elect,  in  whom  my  soul  delighteth."  "  Ask 
of  me,  and  I  shall  give  thee  the  heathen  for 
thine  inheritance,  and  the  uttermost  parts  of 
the  earth  for  thy  possession."  "  He  hath  put 
all  things  under  his  feet" 

The  question  may  be  asked  subordinately 
with  regard  to  the  Christian  as  well  as  with 
regard  to  Christ.  There  is  a  connexion  and 
a  resemblance  between  them ;  and  they  also 
are  for  signs  and  for  wonders.  They  do  not 
indeed  approach  God  in  a  way  of  atonement 
The  work  is  done.  The  propitiation  has 
been  made,  and  we  have  only  to  plead  it :  tba 
righteousness  has  been  brought  in,  and  we 
have  only  to  submit  to  it  He  opened  the 
kingdom  of  heaven  to  all  believers,  and  they 
have  boldness  and  access  with  confidence  by 
the  faith  of  him.  And  this  is  their  duty, 
their  privilege,  their  character — they  draw 
near  to  God;  and  they  value  ordinances  as 
the  means  of  communion  with  him. 

For  each  of  them  has  engaged  his  heart 
to  do  this.  And  it  is  this"  that  yields  him 
pleasure  in  the  exercise,  and  carries  him 
tbroueh  all  difficulties  and  discouragements 
— "  When  thou  saidst,  Seek  ye  my  face ;  my 
heart  answered,  Thy  face,  Lord,  will  I  seek" 
"  O  God,  my  heart  is  fixed,  my  heart  is  fixed ; 
I  will  sing  and  give  praise." 

But  "who  is  this  that  has  engaged  hia 
heart  to  approach  unto  me  1  saith  the  Lord." 
A  creature  once  far  off,  but  now  made  nigh 
by  the  blood  of  Christ :  once  regardless  of 
the  things  that  belonged  to  his  peace,  now 
seeking  first  the  kingdom  of  God  and  his 
righteousness.  The  subject  of  an  internal 
warfare ;  the  flesh  lusting  against  the  Spirit 
and  the  Spirit  against  the  flesh.  The  bearer 
of  many  afflictions.  The  scorn  of  the  world. 
The  most  excellent  and  important  creature 


412 


DECEMBER  24. 


upon  earth.  The  heir  of  glory.  The  dig- 
nitary of  eternity.  "  What !  know  ye  not 
that  the  saints  shall  judge  angels'!" 


DECEMBER  24. 

•  And  walk  in  love,  as  Christ  also  hath  loved  us." 
Ephes.  v.  2. 

The  admonition  supposes  a  relative  char- 
acter. Various  are  the  beings  towards  whom 
our  love  is  to  be  exercised.  God  takes  care 
for  oxen,  and  hears  the  young  ravens  that 
cry :  and  a  merciful  man  regarded]  the  life 
of  his  beast,  and  feels  a  tenderness  even  to- 
wards all  the  orders  of  creatures  below  his 
own  nature.  But  we  .are  expressly  required 
to  love  our  neighbour;  and  according  to  our 
Saviour's  own  explanation  in  the  parable, 
every  one  is  our  neighbour  who  needs  our 
aid,  and  is  placed  within  the  reach  of  our 
kindness.  We  are  therefore  to  love  our  ene- 
mies ;  not  indeed  with  a  love  of  esteem  and 
complacency,  which  would  be  impossible,  but 
with  a  love  of  benevolence  and  beneficence ; 
blessing  them  that  curse  us,  doing  good  to 
them  that  hate  us,  and  praying  for  them  that 
despitefully  use  and  persecute  us.  We  are 
also  to  love  sinners,  not  their  sins,  but  their 
souls,  having  compassion,  and  endeavouring 
to  save,  pulling  them  out  of  the  fire.  None 
indeed  have  such  claims  upon  our  pity  and 
compassion  as  those  who  are  ready  to  perish 
for  ever ;  destruction  and  misery  are  in  their 
paths.  But  while,  as  we  have  opportunity,  we 
do  good  unto  all  men,  we  are  especially  to  re- 
member them  that  are  of  the  household  of 
faith.  These  are  related  to  us  by  grace : 
these  are  one  with  us  by  spiritual  and  ever- 
lasting unions.  These  have  peculiar  titles  to 
our  affection — These  we  are  to  love  out  of  a 
pure  heart  fervently :  to  love  as  brethren. 

For  how  is  this  affection  to  be  exercised  ? 
We  are  to  "  walk  in  it."  The  term  intends 
not  only  activeness  and  progression,  but  in- 
fluence and  prevalence.  When  we  say  a 
man  is  in  liquor,  or  in  a  passion,  we  mean  to 
say  that  it  has  the  possession  and  the  com- 
mand of  him.  We  read  of  "walking  in 
pride ;"  and  we  understand  by  it  a  man's  feel- 
ing and  behaving  vainly  and  haughtily  on  all 
occasions,  arid  in  all  circumstances.  The  first 
Christians  "  walked  in  the  fear  of  the  Lord, 
and  in  the  comforts  of  the  Holy  Ghost:"  the 
fear  and  the  comfort  distinguished,  governed, 
and  absorbed  them.  Walking  in  love,  there- 
fore, intimates  the  importance  of  this  disposi- 
tion, and  that  we  should  not  be  satisfied  with 
an  ordinary  measure  of  it.  We  are  not  to 
have  love  in  us,  but  to  be  in  love;  to  walk  in 
love.  It  is  to  be  our  element,  our  actuating 
principle.  It  is  only  in  proportion  as  this  pre- 
rails  that  our  religion  can  prosper.    This  is 


the  fulfilling  of  the  law.  This  is  the  end  ot 
the  gospel  commandment.  It  is  the  bond  of 
perfectness — Therefore  "  let  all  your  things 
be  done  with  charity." 

And  how  is  it  enforced  1  "  Walk  in  love, 
as  Christ  also  hath  loved  us."  Does  the  Apos- 
tle mean  to  make  the  love  of  Christ  our 
model  1  or  our  motive?  or  both?  Unques- 
tionably both. 

He  means  to  make  it  our  model,  and  to  say 
that  we  are  to  love  others  in  the  same  way 
he  loved  us.  Our  love  cannot  indeed  equal 
his ;  but  it  may,  it  must  resemble  it ;  not  in 
deed  in  all  its  acts  and  qualities,  but  in  its 
source  and  nature.  He  loved  us  really,  and 
we  must  love  not  in  word  and  in  tongue,  but 
in  deed  and  in  truth.  He  loved  us  expen- 
sively ;  so  that  when  rich,  for  our  sakes  he 
became  poor,  made  himself  of  no  reputation, 
and  was  obedient  unto  death,  even  the  death 
of  the  cross.  And  are  we  to  shun  self-denial  ? 
And  to  make  no  sacrifices]  "Hereby  per- 
ceive we  the  love  of  God,  because  he  laid 
down  his  life  for  us:  and  we  ought  to  lay 
down  our  lives  for  the  brethren."  His  love  is 
constant  and  unchangeable;  and  we  are  to 
continue  in  his  love,  and  never  to  grow  weary 
in  well-doing. 

He  means  also  to  make  it  our  motive,  and 
to  say,  that  as  he  has  loved  us  we  are  to  walk 
in  love,  in  consequence  of  this,  and  because 
of  this.  The  Apostle  does  not  argue  from 
fear,  or  mercenariness,  or  even  the  allowed 
hope  of  reward  :  but  urges  a  consideration 
the  most  pure  and  ingenuous;  and  at  the 
same  time  the  most  powerful.  A  motive  strong 
as  death,  and  which  many  waters  could  not 
quench.  A  motive  whose  efficiency  he  had 
himself  experienced,  and  which  had  served 
to  animate  him  in  every  duty,  and  enabled 
him  to  take  pleasure  in  every  suffering  for 
Christ's  sake — "For  the  love  of  Christ,"  says 
he,  "  constraineth  us."  He  therefore  could 
not  enforce  even  a  relative  duty  without  a 
reference  to  a  motive  so  tender  and  efficient : 
"  Husbands,  love  your  wives,  even  as  Christ 
also  loved  the  Church,  and  gave  himself  for 


lt- 


— "O  bleeding  Calvary! 
The  true  morality  is  love  of  thee." 


And  here  we  may  see  that  the  difference  3e- 
tween  a  mere  moral  preacher  and  an  evan- 
gelical preacher  is,  not  that  the  moral  preacher 
enforces  good  works,  and  the  evangelical 
preacher  does  not;  for  the  latter  enforces 
them  as  much  as  the  former.  But  it  lies  here 
— Both  admonish  and  exhort;  but  the  one 
waters  dead  plants,  and  the  other  living  ones. 
The  one  makes  the  tree  good,  that  the  fruit 
may  be  good — while  the  other  is  seeking  to 
gather  grapes  from  thorns,  and  figs  from  this- 
tles. The  doctrines  and  the  duties ;  the  holi- 
ness and  the  grace  of  the  Gospel,  never  are 
found  separate. 


DECEMBER  25 


413 


DECEMBER  25. 

But  thou,  Beth-lehem  Ephratah,  though  thou  be 
little  among  the  thousands  of  Judah,  yet  out  of 
thee  shall  he  come  forth  unto  me  that  is  to  be 
ruler  in  Israel ;  ichose  goings  forth  have  been 
from  of  old,  from  everlasting." — Micah  v.  2. 

Some  persons  derive  honour  from  the  place 
m  which  they  were  born ;  others  confer 
celebrity  upon  it  How  many  places  strove 
for  the  honour  of  Homer's  birth !  The  late 
emperor  of  France,  while  besieging  Mantua 
in  Italy,  exempted  a  small  neighbouring  vil- 
lage from  all  exactions,  in  honour  of  Virgil, 
whose  birth-place  it  was  supposed  to  be.  No- 
thing can  ennoble  the  Lord  Jesus ;  but  he 
dignifies  every  thing  in  connexion  with  him. 
Capernaum  was  an  insignificant  fishing  town : 
yet,  because  he  frequently  resided  and  preach- 
ed in  it,  it  was  exalted  unto  heaven.  Beth- 
lehem was  not  remarkable  for  its  buildings,  or 
commerce,  or  the  number  of  its  inhabitants, 
or  fame  of  any  kind.  Thus  it  was  "  little 
among  the  thousands  of  Judah."  But  it  was 
aggrandized  and  immortalized  by  an  event 
that  fixed  upon  it  the  eye  of  inspiration,  that 
drew  towards  it  in  the  fullness  of  time  a  mul- 
titude of  the  heavenly  host,  and  has  rendered 
it  dear  and  memorable  to  the  Church  for  ever 
— tht  Nativity  of  the  Messiah.  "Out  of  thee 
shall  he  come  forth  unto  me  that  is  to  be  ruler 
in  Israel,  whose  goings  forth  have  been  from 
of  old,  from  everlasting." 

Let  this  teach  us  not  to  call  any  thing  com- 
mon or  unclean.  Let  us  guard  against  those 
prejudices  which  are  derived  from  worldly 
grandeur  and  glory.  Jesus  was  not  bom  in 
Rome,  or  in  Jerusalem;  but,  in  accordance 
with  all  the  circumstances  of  his  abasement, 
in  a  small  and  obscure  village.  And  Joseph 
the  saviour  of  Egypt  was  taken  from  prison ; 
and  Moses  the  king  in  Jeshurun  from  the  ark 
of  bulrushes ;  and  David  the  great  from  the 
sheepfold.  The  world  was  evangelized  by 
fishermen  from  the  lake  of  Galilee.  And  Je- 
sus said,  "  I  thank  thee,  O  Father,  Lord  of 
heaven  and  earth,  because  thou  hast  hid  these 
things  from  the  wise  and  prudent,  and  hast 
revealed  them  unto  babes.  Even  so,  Father : 
for  so  it  seemed  good  in  thy  sight."  "  Base 
things  of  the  world,  and  things  which  are  de- 
spised, hath  God  chosen,  yea,  and  things  which 
are  not,  to  bring  to  naught  things  that  are : 
that  no  flesh  should  glory  in  his  presence." 

When  Herod  inquired  of  the  chief  priests 
and  scribes  where  Christ  should  be  born,  they 
answered,  In  Bethlehem  of  Judea.  When  it 
was  rumoured  that  he  came  out  of  Galilee, 
nis  enemies  immediately  said, "  Christ  cometh 
of  the  seed  of  David,  and  out  of  the  town  of 
Beth-lehem,  where  David  was."  Thus  the 
place  of  his  birth  was  not  only  fixed,  but  fully 
known.  Yet  what  could  be  so  unlikely  as  the 
accomplishment  of  the  prophecy  which  had 
raised  this  expectation  1  When  Mary  conceiv- 


ed, there  was  not  the  least  probability  of  her 
being  delivered  at  Beth-lehem — She  was  in 
Galilee,  living  at  Nazareth.  But  Augustus 
issues  a  decree  that  all  the  world  should  be 
taxed.  This  required  not  only  that  a  certain 
tribute  should  be  paid,  but  that  every  man 
should  go  to  his  own  city  to  be  enrolled. 
Hence  Joseph  went  up  to  Beth-lehem,  and 
Mary  his  espoused  wife  accompanied  him, 
being  great  with  child.  "  And  so  it  was,  that, 
while  they  were  there,  the  days  were  accom- 
plished that  she  should  be  delivered.  And  she 
brought  forth  her  first-born  son,  and  wrapped 
him  in  swaddling  clothes,  and  laid  him  in  a 
manger ;  because  there  was  no  room  for  them 
in  the  inn."  There  is  always  something  w  on- 
derful  in  the  works  of  God.  We  frequently 
prescribe  a  course  for  him,  or  we  expect  him 
to  move  in  a  particular  direction :  but  he 
brings  the  blind  by  a  way  that  they  know  not ; 
and  leads  them  in  paths  which  they  have  not 
known.  While  we  think  he  is  doing  nothing, 
and  his  promise  seems  to  fail  for  evermore, 
his  arrangements,  are  formed,  his  agents  are 
in  motion,  his  designs  are  fulfilled,  and  we' 
exclaim,  "  What  hath  God  wrought !  Let  us 
trust  and  not  teach  him ;  and  whenever  he 
has  spoken,  believe,  that  if  heaven  and  earth 
should  pass  away,  his  word  will  not  fail." 

"  Shall  he  come  forth  unto  me !" — as  if  he 
called  him  and  he  came.  And  he  did  call  him : 
and  he  said,  "  I  came  down  from  heaven,  not 
to  do  mine  own  will,  but  the  will  of  him  that 
sent  me."  He  had  to  act  with  God,  and  for 
him ;  to  show  forth  his  righteousness,  to  vin- 
dicate his  law,  to  make  reconciliation  for  the 
sins  of  his  people,  to  glorify  him  on  the  earth, 
and  to  finish  the  work  which  he  gave  him  to 
do.  Therefore  God  calls  him  "  my  shepherd." 
Therefore  he  says,  "  I  have  laid  help  on  one 
that  is  mighty ;  I  have  exalted  one  chosen  out 
of  the  people." 

"  Who  shall  be  ruler  in  Israel."  He  came 
into  the  world  to  save  sinners;  but  he  is  a 
prince  as  well  as  a  Saviour.  His  outward 
circumstances  at  his  birth,  and  all  through 
life,  seemed  to  bespeak  any  thing  rather  than 
royal  dominion.  Yet  in  this  estate  he  was 
previously  announced :  "  Behold,  my  king 
cometh  unto  thee  :  he  is  just,  and  having  sal- 
vation ;  lowly,  and  riding  upon  an  ass,  and  a 
colt  the  foal  of  an  ass."  And  the  elements, 
and  all  creatures,  were  at  his  sovereign  con- 
trol. •  The  winds  and  the  waves,  diseases, 
death,  and  devils  obeyed  him.  He  called 
Zaccheus,  and  he  came  down  and  received 
him  joyfully.  He  said  to  the  sons  of  Zebe- 
dee,  as  they  were  fishing,  and  to  Matthew 
as  he  was  sitting  at  the  receipt  of  custom, 
Follow  me ;  and  they  arose,  and,  forsaking 
all,  followed  him.  "  Art  thou  a  king,  then  !* 
said  Pilate.  He  answered,  "lama  king.  But 
my  kingdom  is  not  of  this  world — Then  would 
my  servants  fight — But  now  my  kingdom  is 
not  from  hence."    The  government  of  »1J 


414 


DECEMBER  26. 


things  is  indeed  upon  his  shoulder,  and  he 
rules  in  the  midst  of  his  enemies,  and  makes 
their  wrath  to  praise  him.  But  his  people 
only  are  in  a  proper  sense  his  subjects.  They 
are  made  willing  in  the  day  of  his  power,  and 
from  knowledge  and  attachment  resign  them- 
selves to  his  empire ;  and  he  not  only  reigns 
over  them,  but  in  them,  by  "  righteousness, 
peace,  and  joy  in  the  Holy  Ghost." 

"  Whaee  goings  forth  have  been  from  cf 
old,  from  everlasting."  Surely  these  words 
imply  and  express  an  existence  before  his  in- 
carnation, and  an  eternal  existence  too.  The 
Evangelist  bears  the  same  testimony  to  this 
interesting  truth :  "  In  the  beginning  was  the 
Word,  and  the  Word  was  with  God,  and  the 
Word  was  God.  All  things  were  made  by 
him ;  and  without  him  was  not  any  thing 
made  that  was  made."  The  Apostle  also 
says,  "  He  is" — not  he  was ;  "  he  is  before  all 
things,  and  by  him  all  things  exist."  It  was 
"the  Spirit  of  Christ"  that  spake  in  the 
prophets.  It  was  Christ  the  Israelites  tempted. 
It  was  the  reproach  of  Christ  that  Moses 
priz-ad.  He  appeared  in  a  human  form  to 
Joshua  and  to  the  patriarchs.  But  "  of  old" 
is  not "  from  everlasting."  Who  can  tell  what 
he  did  before  time  had  begun  to  roll  ]  We 
know  that  he  had  a  glory  with  the  Father  be- 
fore the  world  was.     We  know 

"  His  busy  thoughts,  at  first, 
On  their  salvation  ran  ; 
Ere  sin  was  formed,  or  Adam's  dust, 
Was  fashion'd  to  a  man." 

One  remark  results  from  all  this.  We  see 
what  a  wonderful  character  the  Redeemer  is, 
and  how  constantly  the  sacred  writers  com- 
bine together  his  greatness  and  his  abase- 
ment. Thus  here,  while  we  see  him  born  in 
Bethlehem,  we  behold  him  the  king  of  glory, 
whose  goings  forth  were  from  of  old,  from 
everlasting.  It  is  his  greatness  that  displays 
his  goodness.  He  loved  us,  and  gave  himself 
for  us.  He  is  a  man  of  sorrows,  but  it  was 
because  the  children  were  partakers  of  flesh 
and  blood  that  he  likewise  took  part  of  the 
same.  He  made  himself  of  no  reputation,  and 
became  obedient  unto  death,  even  the  death 
of  the  cross.  Ah !  Christians,  what  you  have 
witnessed  to-day  will  not  detract  from  his 
glory  in  your  regards.  You  "  know  the  prin- 
ciple of  all  this  humiliation."  You  know  "  the 
grace  of  our  Lord  Jesus  Christ ;  how,  that 
though  he  was  rich,  yet  for  your  sakes  he  be- 
came poor,  that  you  through  his  poverty 
mip-ht  be  rich." 


DECEMBER  26. 

"  The  consolation  of  Israel." — Lake  ii.  25. 

Let  us  justify  this  character  of  the  Mes- 
wiah. 
And  here  to  what  shall  we  appeal?  To  the 


language  of  prophecy  1  Whenever  the  propn* 
ets  would  comfort  the  Jews,  they  always  led 
them  to  his  coming  and  his  kingdom.  Wit- 
ness Isaiah :  "  O  Zioh,  that  bringest  good 
tidings,  get  thee  up  into  the  high  mountain  ; 
O  Jerusalem,  that  bringest  good  tidings,  lift 
up  thy  voice  with  strength  ;  lift  it  up,  be  not 
afraid ;  say  unto  the  cities  of  Judah,  Behokf 
your  God  !  Behold,  the  Lord  God  will  com* 
with  strong  hand,  and  his  arm  shall  rule  for 
him  :  behold,  his  reward  is  with  him,  and  his 
work  before  him.  He  shall  feed  his  flock  like; 
a  shepherd :  he  shall  gather  the  lambs  with 
his  arm,  and  carry  them  in  his  bosom,  and 
shall  gently  lead  those  that  are  with  young." 
Witness  Zechariah  :  "  Rejoice  greatly,  O 
daughter  of  Zion ;  shout,  O  daughter  of  Jeru 
salem ;  behold,  thy  King  cometh  unto  thee  : 
he  is  just,  and  having  salvation  ;  lowly,  and 
riding  upon  an  ass,  and  upon  a  colt  the  foal 
of  an  ass."  Witness  Malachi :  "  Unto  you 
that  fear  my  name  shall  the  Sun  of  righteous- 
ness arise  with  healing  in  his  wings  ;  and  ye 
shall  go  forth,  and  grow  up  as  calves  of  the 
stall.  And  ye  shall  tread  down  the  wicked  ; 
for  they  shall  be  ashes  under  the  soles  of  your 
feet  in  the  day  that  I  shall  do  this,  saith  the 
Lord  of  hosts." 

Or  shall  we  appeal  to  the  experience  of 
Old  Testament  saints  1  Abraham  rejoiced  to 
see  his  day.  Moses  esteemed  his  reproach 
greater  riches  than  the  treasures  of  Egypt 
Job's  solace  was,  "  I  know  that  my  Redeemer 
liveth."  David,  at  the  thought  of  describing 
him,  said,  •*  My  heart  is  inditing  a  good  mat- 
ter :  I  speak  of  the  things  which  I  have  made 
touching  the  King ;  my  tongue  is  the  pen  of 
a  ready  writer."  And  what  said  the  angel  of 
the  Lord  to  the  shepherds  1  "  Fear  not :  for, 
behold,  I  bring  you  good  tidings  of  great  joy, 
which  shall  be  to  all  people :  for  unto  you  is 
born  this  day,  in  the  city  of  David,  a  Saviour, 
who  is  Christ  the  Lord." 

That  he  considered  himself  as  the  owner 
of  this  title,  and  as  deserving  it,  is  undenia- 
ble, from  the  gracious  words  which  proceeded 
out  of  his  lips.  "  The  Spirit  of  the  Lord  is 
upon  me,  because  he  hath  anointed  me  to 
preach  the  gospel  to  the  poor ;  he  hath  sent 
me  to  heal  the  broken-hearted,  to  preach  de- 
liverance to  the  captives,  and  recovering  of 
sight  to  the  blind,  to  set  at  liberty  them  that 
are  bruised,  to  preach  the  acceptable  year  of 
the  Lord."  "  Come  unto  me,  all  ye  that  la- 
bour and  are  heavy  laden,  and  I  will  give  you 
rest"  "  In  me  ye  shall  have  peace."  "  I  will 
not  leave  you  comfortless :  I  will  come." 
"  And  ye  now  therefore  have  sorrow  :  but  I 
will  see  you  again,  and  your  heart  shall  re- 
joice, and  your  joy  no  man  taketh  from  you." 

And  how  was  he  regarded  in  the  first  ana 
purest  age  of  the  Church  1  "  Whom  having," 
says  Peter,  "not  seen,  ye  love;  in  whom, 
though  now  ye  see  him  not  yet  believing,  y? 


DECEMBER  27. 


415 


rejoice  with  joy  unspeakable  and  full  of  glo- 
ry." And,  says  Paul,  "  We  joy  in  ( Jod  through 
our  Lord  Jesus  Christ,  by  whom  we  have  now 
received  the  atonement"  He  makes  it  one 
part  of  the  character  of  the  circumcision  that 
they  "rejoice  in  Christ  Jesus."  Yea,  he 
swears  upon  the  certainty  of  it ;  "I  protest 
by  your  rejoicing  which  /  have  in  Christ  Je- 
sus our  Lord,  I  die  daily."  It  would  be  easy 
to  show  from  additional  passages  how  the  first 
Christians,  taught  by  inspired  teachers,  re- 
paired always  and  only  to  him  for  consolation 
in  whatever  circumstances  they  were  found. 

And  need  we  wonder  at  this1?  What  is 
he  1  How  does  the  word  of  truth  represent 
him  ?  Is  he  not  a  hiding-place  from  the 
storm  ?  The  shadow  of  a  great  rock  in  a 
weary  land?  A  river  of  waters  in  a  dry 
place  ]  The  bread  of  life  ?  The  robe  of 
righteousness  ?     A  light  in  darkness  ? 

These  representations  are  indeed  very  fig- 
urative, but  they  are  derived  from  reality. 
And  he  for  whom  Simeon  waited,  more  than 
embodies  them  all — "  The  consolation  of  Is- 
rael." Let  me  glance  at  four  things  in  par- 
ticular, concerning  which,  if  he  be  not  our 
hope,  we  are  hopeless. 

What  can  I  do  with  my  guilt  without  him  1 
1  cannot  deny  that  I  am  a  sinner;  but  the 
soul  that  sinneth  it  shall  die.  Cursed  is  every 
one  that  continueth  not  in  all  things  written 
in  the  book  of  the  law  to  do  them.  And  what 
does  this  curse  include  ?  It  is  a  fearful  thing 
to  fall  into  the  hands  of  the  living  God.  Who 
can  relieve  and  comfort  me  here  but  he  who 
said,  Deliver  from  going  down  into  the  pit,  I 
have  found  a  ransom  ?  Who  bare  our  sin  in 
his  own  body  on  the  tree,  and  made  peace  by 
the  blood  of  his  cross  ? 

What  can  I  do  with  my  depravity  without 
nim  ?  For  I  am  not  only  guilty — my  under- 
standing is  darkened,  my  will  js  rebellious, 
my  affections  are  earthly  and  sensual — I  feel 
my  weakness — yea,  my  very  heart  is  alien- 
ated from  the  life  of  God.  And  to  whom  can 
I  apply  but  to  him  who  is  wisdom  and  sancti- 
fication,  as  well  as  righteousness  and  redemp- 
tion'? He  says,  My  grace  is  sufficient  for 
thee :  my  strength  is  made  perfect  in  weak- 
ness. The  Spirit  of  life  in  Christ  Jesus  makes 
us  free  from  the  law  of  sin  and  death. 

What  can  I  do  without  him  in  trouble? 
But  this  man  is  the  peace  when  the  Assyrian 
cometh  into  the  land.  This  brother  is  born 
for  adversity. 

What  can  I  do  without  him  in  death  ?  But 
he  can  support  and  comfort  me  when  every 
other  support  and  comfort  must  fail.  Ah  ! 
says  Simeon,  "  Now  lettest  thou  thy  servant 
depart  in  peace,  for  mine  eyes  have  seen  thy 
salvation." 

'  Jesus,  the  vision  of  thy  face 
Hath  overpowering  charms ; 
Scarce  shall  I  feel  death's  cold  embrace. 
If  Christ  be  in  my  arms." 


DECEMBER  27 


•*  The  consolation  of  Israel." — Luke  ii.  25. 

Let  us  improve  this  character  of  the  Mes- 
siah.    If  he  be  the  consolation  of  Israel — 

It  reminds  us  of  the  state  of  those  who,  as 
the  Apostle  says,  "  are  without  Christ"  They 
are  lying  in  wickedness ;  the  victims  of  guilt 
and  depravity ;  abandoned  to  the  miseries  of 
life  ;  and  all  their  life-time  subject  to  bondage 
through  fear  of  death.  They  feel  their  dis- 
ease in  many  of  its  effects,  though  not  in  all : 
but  there  is  no  balm  of  Gilead,  no  physician 
there.  They  have  recourse  to  the  most  pain- 
ful pilgrimages,  and  privations,  and  tortures, 
to  obtain  ease  and  hope,  but  amidst  doubt  and 
suspicion  lies  are  their  refuge ;  the  way  of 
peace  have  they  not  known  ;  destruction  and 
misery  are  in  their  paths — And  are  they  bone 
of  our  bone,  and  flesh  of  our  flesh  ?  And  do 
we  not  pity  them  ?  Do  we  not  pray  for  them  ? 
And  while  we  pray  that  his  way  may  be 
known  on  earth,  his  saving  health  among  all 
nations,  do  we  not  evince  by  our  exertions 
and  sacrifices,  that  our  prayers  are  not  hypoc- 
risy or  formality  ?  For  we  have  the  commu- 
nication of  this  knowledge  in  our  power. 

The  character  invites  sinners  to  come  to 
him.  While  you  neglect  him  you  are  only 
observing  lying  vanities,  and  forsaking  your 
own  mercy.  Nothing  can  supply  the  place 
of  the  consolation  of  Israel.  Suppose  you 
prosper  in  the  world,  the  abundance  you  pos- 
sess cannot  ease  the  conscience,  or  fill  the 
wishes  of  the  mind.  You  grasp  at  substance, 
but  seize  only  vanity.  Even  in  laughter  the 
heart  is  sorrowful,  and  the  end  of  that  mirth 
is  heaviness.  But  what  will  you  do  in  the  day 
of  adversity  ?  And  how  soon  may  this  come 
upon  you !  How  mortal  are  your  connexions ! 
What  is  your  health  ?  What  is  your  life  ? 
You  are  now  dreaming,  but  how  will  it  be 
with  you  when  you  wake  ? 

"  O  ye  gay  dreamers  of  gay  dreams, 
How  will  you  weather  an  eternal  night, 
Where  such  expedients  fail  ?" 

What  a  mercy  that  you  can  yet  hear  the 
sound  of  consolation  !  Here  is  a  Comfortci 
at  hand,  able,  willing  to  succour  you.  Seek 
him,  and  ye  shall  find  rest  unto  your  souls. 

The  character  hails  those  who  have  found 
him.  They  were  indeed  strangers  to  all  true 
comfort  till  they  acquainted  themselves  with 
him.  But  he  that  hath  the  Son  hath  life. 
They  are  now  the  happiest  beings  in  the 
world.  They  are  justified  from  wrath  through 
him.  In  his  righteousness  they  are  exalted. 
They  rejoice  in  his  salvation  ;  and  can  leave 
all  their  cares  in  his  hand.  If  the  storm  rages 
without,  "  their  minds  have  heaven  and  peace 
within."  They  know  that  he  will  never  leave 
them  nor  forsake  them  ;  that  he  has  provided 
for  every  state  in  which  they  can  be  found  ; 
that  he  is  now  making  all  things  work  to- 


416 


DECEMBER  28. 


gether  for  their  good  ;  and  will  soon  wipe  all 
tears  from  their  eyes. 

But  how  does  the  title  reproach  those  who 
backslide  from  him  7  "  Will  a  man  leave  the 
snow  of  Lebanon  which  cometh  from  the  rock 
of  the  field  7  or  shall  the  cold  flowing  waters 
that  come  from  another  place  be  forsaken  7" 
"  O  generation,  see  ye  the  word  of  the  Lord. 
Have  I  been  a  wilderness  unto  Israel  7  a  land 
of  darkness '  Wherefore  say  my  people,  We 
are  lords  ,  we  will  come  no  more  unto  thee 7" 
Did  he  not  remember  thee  when  there  was 
none  to  pity  7  Did  he  not  deliver  thee  when 
there  was  none  to  help  1  Did  he  not  find  thee 
in  the  road  to  hell,  and  turn  thy  feet  into  the 
path  of  life  7  Did  he  not  bring  thee  health 
and  cure  after  trying  physicians  of  no  value? 
It  was  a.  touching  expostulation  he  addressed 
to  the  twelve,  when  many  turned  back  and 
walked  no  more  with  him ;  "  Will  ye  also  go 
away  1"  And  it  was  a  fine  reply ;  "  Lord,  to 
whom  shall  we  go  7  Thou  hast  the  words  of 
eternal  life."  We  should  only  be  losers  by 
any  exchange  we  could  make. 

What  can  be  a  substitute  for  him  7  The 
backslider  in  heart  shall  be  filled  with  his 
own  ways.  If  a  fear  of  reproach  or  persecu- 
tion turns  you  astray  from  Christ,  you  may 
feel  such  reflection  and  terror  of  conscience 
as  may  make  you  long  for  him  even  in  a  pris- 
on, or  at  the  stake.  If  the  love  of  gain  tempts 
you,  you  may  get  the  worldly  advantage  you 
seek  after,  but  you  will  lose  the  light  of  his 
countenance,  and  the  joy  of  his  salvation. 

Whatever  you  lean  upon  instead  of  trust- 
ing in  him  will  fail  you,  and  pierce  you 
through  with  many  sorrows.  Yes,  we  must 
learn  by  what  we  suffer,  as  well  as  by  what 
we  enjoy,  that  he  is  the  consolation  of  Is- 
rael. "A  voice  was  heard  upon  the  high 
places,  weeping  and  supplications  of  the  chil- 
dren of  Israel :  for  they  have  perverted  their 
way,  and  they  have  forgotten  the  Lord  their 
God.  Return,  ye  backsliding  children,  and  I 
will  heal  your  backslidings.  Behold,  we  come 
unto  thee ;  for  thou  art  the  Lord  our  God. 
Truly  in  vain  is  salvation  hoped  for  from  the 
hills,  and  from  the  multitude  of  mountains : 
truly  in  the  Lord  our  God  is  the  salvation  of 
Israel." 


DECEMBER  28. 

"  In  all  things  it  behoved  him  to  be  made  like 
unto  his  brethren,  that  he  might  be  a  merciful 
and  faithful  High  Priest  in  things  pertaining 
to  God."— Heb."ii.  17. 

There  is  indeed  one  exception.  It  regards 
the  purity  of  his  nature.  This  was  indispen- 
sable, and  therefore  the  Scripture  abundantly 
confirms  it,  telling  us  that  he  was  "  the  Holy 
One  of  God,"  that "  he  did  no  sin ;"  that "  in  him 
was  no  sin."  And  our  Apostle  is  not  forget- 
rul  of  it  in  the  connexion  before  us :  "  he  was 


in  all  points  tempted  like  as  we  are,  yet  with' 
out  sm." 

But  this  exception  being  made,  the  con- 
formity between  him  and  his  brethren  is  uni- 
versal and  complete ;  if  there  be  any  difference, 
it  is  in  their  favour.  Are  they  partakers  "  of 
flesh  and  blood  7"  "  He  himself  likewise  also 
took  part  of  the  same."  "  Both  he  that  sanc- 
tifieth  and  they  who  are  sanctified  are  all  of 
one :  for  which  cause  he  is  not  ashamed  to 
call  them  brethren."  Are  they  poor]  He 
had  not  where  to  lay  his  head.  Are  they 
reviled  1  "  Reproach,"  says  he,  "  hath  broken 
my  heart."  Does  the  adversary  assail  them  7 
He  urged  him  to  the  vilest  crimes.  Do  they 
complain  of  successless  exertion']  He  said, 
"I  have  laboured  in  vain,  I  have  spent  my 
strength  for  naught"  Have  they  irreligious 
connexions]  " Neither  did  his  own  brethren 
also  believe  on  him."  Are  their  souls  vexed 
with  the  filthy  conversation  of  the  ungodly  ] 
How  must  he  have  been  grieved,  with  all  his 
spiritual  susceptibilities,  when  he  saw  the 
transgressors !  Have  they  before  them  the 
trying  hour  of  death  7  He  knows  what  it  is 
to  die ;  and  in  the  days  of  his  flesh,  with  strong 
cryings  and  tears,  said,  "Father,  if  it  be 
possible,  let  this  cup  pass  from  me;  never- 
theless, not  my  will,  but  thine  be  done" — 
"In  all  things  he  was  made  like  unto  his 
brethren." 

And  observe  the  expediency  of  the  dispen- 
sation. "  It  behoved  him."  What,  could  not 
they  be  admitted  to  favour  without  his  humilia- 
tion and  suffering  7  Was  it  only  proper  for 
them  to  obtain  glory  by  his  shame,  riches  by 
his  penury,  healing  by  his  strokes,  and  life  by 
his  dying  7  Yes,  "  it  behoved  him,  for  whom 
are  all  things,  and  by  whom  are  all  things,  in 
bringing  many  sons  unto  glory,  to  make  the 
captain  of  their  salvauon  perfect  through  suf- 
ferings." Is  then  necessity  laid  upon  him  7  Does 
sovereignty  itself  submit  to  a  law  7  Do  un- 
bounded excellency  and  goodness  condescend 
to  be  circumscribed  and  regulated  7  And 
can  we  who  are  not  our  own  complain  if  we 
are  under  restraints?  Are  we  to  dispense 
with  those  rules  and  decencies  which  have 
been  established  for  the  safety  and  welfare  of 
society  7  Order  is  essential  to  happiness.  It 
is  allied  to  all  greatness.  It  is  "  heaven's  first 
law."  God  himself  is  the  example  of  it :  he 
acts  by  rule.  He  does  not  tell  us  what  he 
could  do,  but  what  it  "became"  and  "be- 
hoved" him  to  do ;  and  that  he  does  it  not  be- 
cause he  would,  hut  because  it  seemed  good 
in  his  sight.  Let  us  not  deny,  dispute,  or 
doubt  the  expedience  of  this  economy,  be- 
cause we  are  unable  to  perceive  all  the  rea- 
sons upon  which  it  is  founded.  Let  us  re- 
member how  limited  our  understanding  is 
with  regard  to  every  subject,  and  how  limited 
therefore  it  must  be  when  it  would  explore  th" 
proceedings  of  an  infinite  Being,  and  where 


DECEMBER  29. 


417 


too,  tnat  Being  is  engaged  in  his  highest 
opeiations.  We  cannot  conclude  that  a  course 
is  right  because  a  man  adopts  it;  yea,  the 
very  reverse  is  oftener  to  be  feared.  But 
we  may  always  safely  infer  the  rectitude  of 
God's  conduct  from  the  perfection  of  his  na- 
ture. But  if  he  has  been  pleased  1o  inform  us 
expressly  that  whatever  difficulties,  owing  to 
our  ignorance,  may  now  attach  to  it,  the  plan 
was,  he  himself  being  judge,  proper  and  be- 
coming in  him  ; — surely  we  ought  to  honour 
him  with  our  confidence,  and  be  willing  to 
walk  by  faith — especially  too,  when  he  en- 
gages to  explain  his  dealings  after  our  state 
('f  trial  and  discipline  is  ended,  and — when  we 
can  by  humble  attention  and  prayer  discern 
enough  to  convince  us  that  he  has  abounded 
towards  us  in  all  wisdom  and  prudence,  and 
to  induce  us  from  what  we  see  to  exclaim 
with  regard  to  what  we  do  not  see,  "  O  the 
depths  of  the  riches,  both  of  the  wisdom  and 
knowledge  of  God" — "  His  work  is  perfect." 

Let  us  therefore  remark  the  aim  and  design 
of  this  peculiar  and  expensive  constitution. 
"That  he  might  be  a  merciful  and  faithful 
high  priest  in  things  pertaining  to  God." 
"  Things  pertaining  to  God"  mean  the  con- 
cerns of  his  mediation ;  the  things  in  which  he 
was  to  act  with  God  for  us,  and  with  us  for 
God.  Without  having  our  nature  he  could 
not  have  exercised  the  priesthood  at  all,  for  he 
would  have  had  nothing  to  offer,  and  a  priest 
must  of  necessity  have  somewhat  to  offer. 
But  in  this  nature,  and  by  this  abasement  and 
sufferings,  he  was 

"A  merciful"  High  Priest.  He  appeared 
merciful.  He  knew  that  nothing  could  be 
done  unless  he  gained  for  himself  our  confi- 
dence, and  he  knew  how  hard  it  was  with  our 
consciousness  and  fears  to  gain  it  He  therefore 
said,  I  will  convince  them  of  my  compassion, 
and  show  them  that  I  prefer  their  salvation 
to  my  own  comfort  and  life.  I  will  go  and 
dwell  among  them :  I  will  call  them  to  behold 
me  in  the  manger,  in  the  garden,  and  on  the 
cross — Will  not  this  suffice  1  He  was  made 
merciful.  He  was  rendered  capable  of  the 
sympathy  which  can  only  flow  from  expe- 
rience. He  only  that  has  been  a  stranger 
knows  the  heart  of  a  stranger.  The  most 
humane  are  those  who  have  been  trained  to 
feeling  in  the  school  of  affliction.  The  fact  is 
applied  to  him  :  "  In  that  he  himself  hath 
suffered,  being  tempted,  he  is  able  to  succour 
them  that  are  tempted."  And  it  is  thus  we 
are  encouraged  to  apply  to  him  in  the  time  of 
need :  for  though  he  be  passed  into  the 
heavens,  we  have  not  an  high  priest  who 
cannot  be  touched  with  the  feeling  of  our  in- 
firmities. 

He  was  a  "  faithful"  High  Priest  Faith- 
ful to  what?  To  the  prophecies,  promises, 
types,  going  before  ?  He  said,  "  Lo !  I  come : 
in  the  volume  of  the  book  it  is  written  of  me." 
Faithful  to  his  own  engagements  1  He  turned 
27 


not  away  his  back;  but  as  the  awful  scene 
approached  he  said,  "  How  am  I  straitened 
till  it  be  accomplished !"  The  main  thing  is, 
that  he  was  faithful  to  the  Divine  interests , 
for  as  the  former  article  refers  to  us,  so  this 
principally  refers  to  God.  He  was  the  medi- 
ator between  God  and  man,  and  had  to  main- 
tain his  honour,  as  well  as  to  secure  our  de- 
liverance. Kindness  itself  may  be  mis-exer- 
cised ;  absolute  mercy  may  not  only  be  folly 
and  weakness,  but  injustice,  injury,  cruelty. 
Magistrates  are  to  be  terrors  to  evil-doers,  as 
well  as  a  praise  to  them  that  do  well.  The 
judge  is  to  be  not  only  merciful,  but  faithful ; 
and  while  he  feels  for  the  criminal,  he  must 
maintain  the  law,  though  he  may  pass  the 
sentence  with  tenderness  in  his  heart,  and  tears 
in  his  eyes.  Sinners  were  not  to  be  saved  as 
if  they  had  not  been  guilty,  but  in  a  way  that 
should  remind  them  that  their  lives  were  given 
back  to  them  after  they  had  been  forfeited ; 
that  they  had  incurred  the  penalty  of  the  law  ; 
that  this  penalty  was  founded  in  equity,  and 
could  not  be  dispensed  with ;  and  therefore 
that  our  Substitute  bore  it  in  his  own  body  on 
the  tree,  and  redeemed  us  from  the  curse  of 
the  law,  being  made  a  curse  for  us.  Thus  sin 
is  condemned  in  the  flesh  while  it  is  forgiven, 
and  the  law  is  magnified  and  made  honour- 
able while  the  offender  escapes.  Thus  mercy 
and  truth  meet  together,  righteousness  and 
peace  kiss  each  other,  and  the  claims  of  rec- 
titude as  well  as  clemency  are  provided  for, 
while,  as  the  Apostle  adds,  "  he  makes  re- 
conciliation for  the  sins  of  the  people  " 


DECEMBER  29. 

"  And  Joseph  brought  in  Jacob  his  father,  ana 
set  him  before  Pharaoh :  and  Jacob  blessed 
Pharaoh." — Gen.  xlvii.  7. 

It  was  an  affecting  hour  when  Jacob,  after 
supposing  for  so  many  years  that  his  eon  was 
dead,  and  devoured  by  wild  beasts,  received  in- 
formation that  he  was  alive,  and  governor  over 
all  the  land  of  Egypt.  At  first  his  heart  fainted, 
and  he  believed  it  not.  But  when  he  had 
not  only  heard  the  words  which  Joseph  had 
spoken,  but  saw  the  wagons  that  he  had  sent 
to  fetch  him  down,  his  spirit  revived  in  hiu. 
and  he  said,  "  It  is  enough,  Joseph  my  son  is 
yet  alive ;  I  will  go  and  see  him  before  I  die." 
— He  soon  set  off.  But  the  journey  was 
formidable  to  him.  The  old  dislike  changes, 
and  cleave  to  places  to  which  they  have  been 
accustomed.  He  .herefore  travelled  anxious- 
ly, and  when  he  came  to  Beersheba  he  felt 
alarmed.  But  he  had  recourse  to  his  old  and 
tried  relief,  prayer :  "  and  God  spake  to  him 
in  the  visions  of  the  night  and  said,  I  am  God, 
the  God  of  thy  father  :  fear  not  to  go  down 
into  Egypt ;  for  I  will  there  make  of  thee  a 
great  nation.     I  will  gi-  down  with  thee  Into 


41ft 


DECEMBER  30. 


Egypt;  and  I  will  also  surely  bring  thee  up 
again:  and  Joseph  shall  put  his  hand  upon 
thine  eyes."  Three  interesting  presentations 
followed  the  execution  of  this  journey. 

The  presentation  of  Joseph  to  Jacob. 
"And  Joseph  made  ready  his  chariot,  and 
went  up  to  meet  Israel  his  father,  to  Goshen, 
and  presented  himself  unto  him  ;  and  he  fell 
on  his  neck,  and  wept  on  his  neck  a  good 
while."  Then  loosening  from  the  lengthened 
embrace  which  all  attempt  to  enlarge  upon 
would  spoil ;  "  he  said  unto  Joseph,  Now  let 
me  die,  since  I  have  seen  thy  face,  because 
thou  art  yet  alive." 

The  presentation  of  his  brethren  to  Pha- 
raoh. "  And  he  took  some  of  his  brethren, 
even  five  men,  and  presented  them  unto  Pha- 
raoh. And  Pharaoh  said  unto  his  brethren, 
What  is  your  occupation  ?  And  they  said  unto 
Pharaoh,  Thy  servants  are  shepherds,  both 
we,  and  also  our  father.  They  said,  more- 
over, unto  Pharaoh,  For  to  sojourn  in  the  land 
are  we  come ;  for  thy  servants  have  no  pas- 
ture for  their  flocks ;  for  the  famine  is  sore  in 
the  land  of  Canaan :  now  therefore,  we  pray 
thee,  let  thy  servants  dwell  in  the  land  of 
Goshen.  And  Pharaoh  spake  unto  Joseph, 
saying,  Thy  father  and  thy  brethren  are  come 
unto  thee :  the  land  of  Egypt  is  before  thee ; 
in  the  best  of  the  land  make  thy  father  and 
brethren  to  dwell ;  in  the  land  of  Goshen  let 
them  dwell:  and  if  thou  knowest  any  men 
of  activity  among  them,  then  make  them 
rulers  over  my  cattle." 

The  presentation  of  Jacob  to  Pharaoh. 
•'  And  Joseph  brought  in  Jacob  his  father,  and 
set  him  before  Pharaoh" — Who  can 

Reflect  upon  this  event,  and  not  admire  the 
wonder-working  Providence  of  God  in  bring- 
ing it  to  pass  ?  All  this  was  foreseen  and  fore- 
appointed  ;  but  how  many  agencies  were  set 
in  motion  to  produce  the  result,  while  the 
agents  themselves  were  unconscious  of  the 
bearing  of  their  respective  parts,  and  were  all 
acting  separately  from  each  other,  yet  all 
working  together — till  at  last  all  the  discords 
issued  in  the  finest  harmony ;  and  these  were 
the  strains  to  which  it  was  attuned :  "  He 
hath  done  all  things  well."  "I  will  bring 
the  blind  by  a  way  that  they  knew  not;  I 
will  lead  them  in  paths  that  they  have  not 
known:  I  will  make  darkness  light  before 
them,  and  crooked  things  straight.  These 
things  will  I  do  unto  them,  and  not  forsake 
them."  "  Whoso  is  wise,  and  will  observe 
these  things,  even  they  shall  understand  the 
loving-kindness  of  the  Lord."  Art  thou  tempt- 
ed to  despondence]  Do  the  clouds  return 
after  the  rain  ?  Seest  thou  no  way  of  escape  ? 
Do  means  fail?  Does  the  providence  of  God 
seem  not  only  to  forget  but  oppose  the  prom- 
ise ?  See  Joseph  the  slave,  the  prisoner,  lately 
in  irons,  now  prime  minister  of  a  powerful 
and  learned  nation,  presenting  his  weather- 
beaten  father,  whose  fears  are  now  dispelled, 


and  every  hope  and  wish  of  his  .ong-aching 
heart  more  than  crowned !  Is  any  thing  too 
hard  for  the  Lord  ?  At  evening-tide,  it  shall 
be  light. 

What  did  the  patriarch  on  this  occasion  ? 
"And  Jacob  blessed  Pharaoh." — It  was  an 
expression  of  salutation  towards  a  stranger. 
Good  men  are  not  to  be  uncivil  and  rude,  and 
pass  this  off  as  sincerity  and  faithfulness. 
They  ought  to  be  the  most  genteel  people 
upon  earth ;  for  they  ought  to  feel  in  dispo- 
sition, the  politeness — that  is,  the  readiness 
to  deny  themselves,  and  please  and  oblige 
others,  which  the  people  of  the  world  express 
ceremoniously,  and  often  very  falsely.  The 
servant  of  the  Lord  is  to  be  "  gentle  towards 
all  men."  And  we  are  enjoined  to  be  "  cour- 
teous."— It  was  an  act  of  homage  towards  a 
sovereign,  whose  subject  he  now  was.  We 
are  all  upon  a  level  before  God :  but  religious 
equality  is  not  to  be  carried  into  our  relative 
and  civil  concerns.  The  Scripture  supports 
the  distinctions  of  life,  and  calls  upon  us  to 
"render  to  all  their  due;  honour  to  whom 
honour,  fear  to  whom  fear." — It  was  an  ex- 
pression of  gratitude  towards  a  benefactor, 
who  had  promoted  his  son,  and  was  now  will- 
ing to  receive  all  his  relations,  and  provide 
for  them  in  the  most  fertile  region  of  his  em- 
pire. The  grace  that  makes  us  humble,  makes 
us  thankful.  And  while  we  acknowledge  God 
as  the  source  of  all  good,  we  must  not  over- 
look those  who  are  the  mediums  of  it — It 
was  an  act  of  supplication  on  the  behuf  of  a 
man  who,  however  highly  exalted,  stood  in 
need  of  the  favour  of  God.  The  less  is  bless- 
ed of  the  greater.  And  Jacob  was  in  this  re- 
spect greater  than  Pharaoh — He  was  the  ser- 
vant of  the  Most  High  God — a  prophet  of  the 
Lord — and  who  had  obtained  the  name  of 
Israel  because,  as  a  prince,  he  had  power  with 
God  as  well  as  with  man,  and  could  prevail. 
He  therefore  invokes  the  benediction  of  God 
upon  him  ;  upon  his  person,  upon  his  family, 
upon  his  government,  upon  his  empire — thus 
delicately  and  inoffensively  leading  him  to 
think  of  the  Supreme  Being,  and  to  feel  his 
dependence  upon  him.  What  is  a  palace, 
without  the  blessing  of  God?  His  loving 
kindness  is  better  than  life. 


DECEMBER  30. 

"And  Pharaoh  said  unto  Jacob,  How  old  art 
thou  ?"— Gen.  xlvii.  8. 

We  may  consider  the  question  as  an  in- 
stance of  condescension  and  kindness  on  the 
part  of  Pharaoh.  There  is  something  in  ma- 
jesty that  overawes  and  overpowers  those  who 
have  been  brought  up  remote  from  it.  Pha- 
raoh was  the  greatest  monarch  of  the  age, 
and  Jacob  had  been  a  plain  man,  dwelling  in 
tents,  and  acquainted  only  with  rustic  life  and 
manners;  and  he  was  now  at.  a  period  too 


DECEMBER  31. 


419 


late  to  acquire  new  modes  of  address.  A  true 
nobleman  can  disembarrass  those  that  address 
nim,  and  inspire  them  with  decent  confidence, 
without  lowering  the  respect  they  entertain 
for  him :  and  this  is  very  much  done  by  seiz- 
ing something  with  which  the  inferior  is  fa- 
miliar, and  in  which  he  feels  more  at  home. 
Jacob  probably  dreaded  this  interview  because 
of  the  conversation ;  the  king  therefore  in- 
stantly begins  upon  his  age.  This  would  also 
be  pleasing  to  Jacob.  Old  people  love  to  talk 
of  early  scenes,  and  of  things  they  saw  and 
heard  before  others  were  born.  Their  years 
give  them  a  kind  of  dignity  and  pre-eminence. 
Years  have  in  all  countries  laid  a  foundation 
for  respect — "  Thou  shalt  rise  up  before  the 
hoary  head,  and  honour  the  face  of  the  old 
man." 

But  let  the  preacher  bring  home  this  ques- 
tion, especially  as  we  are  so  near  the  end  of 
another  year,  to  all  who  are  here  present 
We  would  not  have  even  females  excluded. 
In  this  quarter  indeed  we  should  feel  an  im- 
propriety in  the  question  if  an  answer  were 
to  be  returned  aloud.  The  age  of  only  one 
woman,  even  when  she  died,  is  mentioned  in 
the  Scripture — It  were  rude  to  pry  where  se- 
crecy is  so  sacred.  Years  are  at  variance 
with  personal  attraction  and  impression ;  and 
many  dislike  to  be  reminded  of  the  failure  of 
their  reign.  But  if  by  dress  and  hired  tints 
they  try  to  impose  upon  others,  can  they  be 
ignorant  themselves?  Know  they  not  the 
real  lapse  of  their  time  and  their  influence  ? 
Let  them  therefore  be  concerned  to  establish 
an  empire  upon  something  more  solid  than 
corporeal  charms. — Let  them  cultivate  the 
mind ;  let  them  adorn  the  heart  and  life  with 
the  graces  of  the  Holy  Spirit;  let  them 
abound  in  good  works;  let  them  with  Mary 
«  choose  the  good  part  that  shall  not  be  taken 
away  from  thtem — Thus  they  will  descend 
even  into  the  vale  of  age  with  honour,  and  be 
estimable  even  in  the  tomb. 

Allow  me  then  to  ask  each  of  you,  "  How 
old  art  thou  ?"  It  is  a  question  which  you  can 
answer.  There  is  a  great  difference  between 
looking  backward  and  looking  forward.  You 
know  not  what  a  day  may  bring  forth.  You 
cannot  tell  how  long  you  have  to  live — But 
you  know  how  long  you  have  lived.  It  is  a 
question  you  ought  to  answer.  There  is  no- 
thing of  more  importance  than  to  know  how 
you  stand  with  regard  to  the  progress  of  your 
time.  Time  is  your  most  valuable  possession. 
Every  thing  depends  upon  it ;  and  once  gone 
it  can  never  be  recalled.  Inquire  therefore 
how  much  of  it  is  gone,  and  how  much  of  it 
probably  remains. 

The  days  of  our  years  are  threescore  years 
and  ten.  Few  indeed  reach  this  period.  But 
this  is  the  general  limit  And  beyond  it  no 
roan  has  a  right  to  look.  Philip  Henry  there- 
fore, when  he  had  entered  his  seventieth  year, 
always  dated  his  letters,  "  The  year  of  my 


dying."  Yet  have  not  some  of  you  even 
passed  this  period  ?  Are  not  others  near  it  1 
And  do  not  even  fifty,  forty,  thirty  years  make 
an  awful  inroad  upon  the  measure  ?  Are  you 
in  early  life?  You  think  perhaps  that  you 
have  many  years  before  you,  during  which 
your  eye  will  see  good.  But  do  you  learn 
this  from  Scripture  and  observation'?  Do  not 
both  these  tell  you  that  childhood  and  youth 
are  vanity?  Are  you  aged?  On  what  dis- 
tance are  you  reckoning  before  you  reach 
your  journey's  end?  Miles?  Furlongs? 
Feet  ?  There  is  but  a  step  between  you  and 
death.  Are  you  old  in  sin?  Your  time  is 
ending,  and  your  work  not  even  yet  begun ! 

Here  the  question  assumes  a  spiritual  im 
port  Christians  are  new  creatures.  They 
are  born  again.  How  old  are  we  in  grace  ? 
We  have  lived  really  no  longer  than  we  have 
lived  to  God,  a  life  of  faith,  hope,  holiness, 
and  love.  Where  then  are  we  in  the  Divine 
life  ?  What  are  we  in  the  family  of  God  ? 
Are  we  little  children,  or  young  men,  or  fa- 
thers in  Christ  ? 

Christian !  how  old  art  thou  ?  "  Old  enough 
to  be  wiser  and  better.  I  blush  to  think  how 
great  my  advantages  have  been,  and  how  I 
have  misimproved  them.  How  long  have  I 
been  in  the  best  of  all  schools,  and  how  little 
have  I  learned !  Lord,  clothe  me  with  hu- 
mility. Enable  me  to  present  thee  a  broken 
heart  and  a  contrite  spirit  which  thou  wilt 
not  despise." 

"  What  have  I  done  for  him  that  died 
To  save  my  wretched  soul  ? 
How  have  my  follies  multiplied. 
Fast  as  my  minutes  roll !" 

What  am  I  to  do  this  evening  V 

"Lord,  with  this  guilty  heart  of  mine 
To  thy  dear  cross  I  flee ; 
And  to  thy  grace  my  soul  resign, 
To  be  renewed  by  thee." 

Aged  Christian !  What  says  your  answer 
to  this  question? — Now  is  your  salvation 
nearer  than  when  you  believed.  A  few  more 
descending  suns,  and  "  thy  sun  shall  no  more 
go  down,  neither  shall  thy  moon  withdraw 
herself;  for  God  shall  be  thine  everlasting 
light  and  the  days  of  thy  sojourning  shall  be 
ended." 


DECEMBER  31. 

"  And  Jacob  said  unto  Pharaoh,  The  days  *,  the 
years  of  my  pilgrimage  are  an  hundred  and 
thirty  years :  few  and  evil  have  the  days  of  the 
years  of  my  life  been." — Gen.  xlviL  9. 

There  is  something  very  simple  sad  affect- 
ino-  in  this  representation.  It  places  life  be- 
fore us  under  the  image  of  a  pilgrimage. 
Such  Jacob's  life  was  literally.  We  find  him 
perpetually  changing  his  residence.  He'never 
occupied  a  mansion.  What  the  Apostle  saya 
of  Abraham,  applies  also  to  Isaac  and  Jacob . 
"  By  faith  he  sojourned  in  the  land  of  promise 


420 


DECEMBER  31. 


as  in  a  strange  country,  dwelling  in  taberna- 
cles with  Isaac  and  Jacob,  the  heirs  with  him 
of  the  same  promise.  These  all  died  in  faith, 
not  having  received  the  promises,  but  having 
seen  them  afar  off,  and  were  persuaded  of 
them,  and  embraced  them,  and  confessed  that 
they  were  strangers  and  pilgrims  on  the  earth. 
For  they  that  say  such  things,  declare  plainly 
that  they  seek  a  country.  And  truly,  if  they 
had  been  mindful  of  that  country  from  whence 
they  came  out,  they  might  have  had  opportu- 
nity to  have  returned.  But  now  they  desire 
a  better  country,  that  is,  an  heavenly :  where- 
fore God  is  not  ashamed  to  be  called  their 
God  :  for  he  hath  prepared  for  them  a  city." 
This  fine  passage  shows  us  that  Jacob  was  a 
pilgrim,  not  only  or  principally  because  of  his 
outward  condition,  but  his  spiritual  experience. 
He  was  allied  to  another  and  a  nobler  world 
by  birth,  by  his  possessions  there,  and  by  his 
advancement  towards  it 

Life  indeed  is  a  pilgrimage,  even  naturally 
considered.  We  never  continue  in  one  stay. 
We  pass  through  successive  periods  of  beiug ; 
through  days,  and  weeks,  and  years ;  through 
infancy,  youth,  manhood,  and  old  age;  and 
then  we  go  down  to  the  grave.  In  this  sense 
none  are  residents  here ;  all  are  travellers, 
hastening  the  way  of  all  the  earth. 

But  the  figure  is  more  strikingly  true,  if 
taken  in  a  religious  sense.  The  progression 
we  have  just  mentioned  is  not  the  choice  or 
wish  of  the  multitude :  and  we  can  hardly 
call  a  man  a  pilgrim  who  is  driven  by  force, 
and  carried  along  as  a  prisoner  or  a  captive ; 
he  only  deserves  the  name  who  has  an  object 
in  view,  and  which  he  is  anxious  to  attain, 
and  towards  which  he  is  voluntarily  moving. 
Others  are  "  men  of  the  world," 

"  Their  hope  and  portion  lies  below, 
"Tis  all  the  happiness  they  know." 

But  the  Christian  has  his  "conversation  in 
heaven,"  and  can  say, 

"What  others  value  I  resign, 
Lord,  'tis  enough  that  thou  art  mine : 
I  shall  behold  thy  blissful  face, 
And  stand  complete  in  righteousness." 

But  Jacob  attaches  to  his  pilgrimage  two 
properties.  First,  brevity — "Few  have  the 
days  of  the  years  of  my  life  been."  Yet  he 
had  lived  one  hundred  and  thirty  years.  But 
Isaac  had  lived  one  hundred  and  eighty ;  and 
Abraham  one  hundred  and  seventy-five,  and 
Terah  two  hundred  and  five.  And  what  were 
these  ages  compared  with  those  before  the 
Flood  ?  And  what  were  those  compared  with 
eternity?  Yet  this  properly  applies  much 
stronger  to  our  life  than  to  the  life  of  Jacob. 
There  is  not  a  man  now  living  who  expects 
to  reach  one  hundred  and  thirty.  The  sacred 
writers  have  employed  every  image  importing 
shortness  of  duration  to  characterize  the  hasti- 

tness  of  our  continuance  here.  A  flood.  A 
tale.  A  vapour.  A  weaver's  shuttle.  An 
eagle  pouncing  on  his  prey.    What  is  it  then 


when  compared  with  the  grand  purposes  of 
life — The  salvation  of  the  soul !  The  glorify- 
ing of  God  !  The  serving  of  our  generation  ! 
Surely  we  have  not  a  moment  to  lose  !  And 
as  in  a  letter,  if  the  paper  is  small,  and  we 
have  much  to  write,  we  write  closer,  so  let  us 
learn  to  economize  and  improve  the  remain- 
ing moments  of  life. 

The  second  is,  misery.  Not  only  "  few," 
but  "  evil,"  says  he,  "  have  the  days  of  the 
years  of  my  life  been."  His  history  verifies 
the  assertion.  At  what  period  was  he  not 
called  to  suffer,  from  his  early  leaving  his 
father's  house  down  to  the  hour  when,  in  the 
anguish  of  his  soul,  he  cried,  "  Joseph  is  not, 
and  Simeon  is  not,  and  ye  will  take  Benjamin 
away :  all  these  things  are  against  me  ?" 

But  this  attribute  belongs  not  to  Jacob's 
life  only.  "  Man  is  born  to  trouble,  as  the 
sparks  fly  upward."  From  this  sorrowful 
experience  none  are  exempted.  Evil  enters 
the  palace  as  well  as  the  cottage.  Solomon, 
the  happiest  of  mortals  as  to  means  and  op- 
portunities of  enjoyment,  tells  us  not  only 
that  "  all  is  vanity,"  but  "  vexation  of  spirit." 
We  are  often  tempted  to  discontent  by  com- 
parisons ;  yet  perhaps  the  very  persons  we 
envy  are  envying  every  one  else.  "  The 
heart,"  and  the  heart  alone,  "  knoweth  his 
own  bitterness."  Let  us  not  promise  our- 
selves in  life  what  life  has  never  yet  realized. 
Nd  condition  will  answer  a  high  degree  of 
expectation. 

Let  us  go  forth  into  a  new  portion  of  oui 
time,  sober  in  our  hopes  with  regard  to  crea- 
tures, but  with  confidence  in  God.  If  he  is 
the  rock,  they  are  broken  reeds.  If  he  is 
faithfulness  and  truth,  they,  at  their  best  es- 
tate, are  altogether  vanity.  And  that  we  may 
be  prepared  for  all  that  awaits  us,  let  us  seek 
that  grace  which  can  sustain  us  in  the  evil 
hour  of  adversity,  and  turn  death  itself  into  a 
blessing.  Without  this  all  the  evils  of  time 
will  issue  in  the  miseries  of  eternity. 

"  This  seems  a  gloomy  view  of  life."  But 
is  it  not  a  true  one  1 — Yet  it  is  not  unmingled 
with  good,  much  good.  Our  mercies  are  new 
every  morning.  And  it  becomes  us  to  be 
thankful  that  in  a  world  so  fuL  of  evil  we 
have  had,  during  the  months  we  are  closing, 
so  many  exemptions,  deliverances,  allevia- 
tions, and  comforts. 

Besides,  this  was  not  our  original  state,  but 
the  consequence  of  sin.  Moral  evil  produced 
natural  evil.  "  By  one  man  sin  entered  into 
the  world,  and  death  by  sin" — "  Cursed  is  the 
ground  for  thy  sake,  in  sorrow  shalt  thou  ea1 
of  it  all  the  days  of  thy  life ;  thorns  also  ano 
thistles  shall  it  bring  forth  to  thee ;  and  thofc 
shalt  eat  the  herb  of  the  field ;  in  the  sweat 
of  thy  face  shalt  thou  eat  bread,  till  thou  re- 
turn unto  the  ground  ;  for  out  of  it  wast  thou 
taken  :  for  dust  thou  art,  and  unto  dust  shalt 
thou  return." 

This  state  too  is  not  our  final  one — unless 


DECEMBER  31. 


421 


A  choose  to  make  it  so.  The  Gospel  places 
wi.-lin  our  view,  and  within  our  reach,  re- 
gions of  perfect  blessedness,  where  it  shall  be 
said;  "The  Lord  hath  taken  away  thy  judg- 
ments, he  hath  cast  out  thine  enemy :  the  king 
of  Israel,  even  the  Lord,  is  in  the  midst  of 
thee :  thou  shalt  not  see  evil  any  more." 

Nor  should  it  be  forgotten  that  the  evils  of 
life  themselves  are  rendered  useful.  What 
is  the  effect  of  sin  is  also  "  the  fruit  to  take 
away  sin."  The  world,  even  as  it  now  is,  is 
capable  of  seducing  the  heart — What  would 
tt  be  if  it  presented  nothing  but  attraction  and 
indulgence  1  This  changes  the  aspect  of  our 
condition ;  and  not  only  prevents  despondence 
snd  munnuiiug,  but  enables  us  to  say,  it  is 


good  for  me  that  I  have  been  afflicted.  O 
how  the  suffering  of  the  present  time  endears 
the  Scripture !  The  throne  of  grace !  The 
sympathy  of  Jesus !  The  glory  to  be  revealed ! 
— Here  is  one  alleviation  more.  If  the 
days  of  our  pilgrimage  be  "evil,"  they  are 
'"  few."  The  brevity  corrects  the  bitterness. 
The  fight  may  be  severe,  but  the  warfare  will 
soon  be  accomplished.  The  road  may  be 
rough,  and  the  weather  stormy,  but  our 
Father's  house — our  home  is  at  hand !  "  God 
shall  wipe  away  all  tears  from  their  eyes;  and 
there  shall  be  no  more  death,  neither  sorrow, 
nor  crying,  neither  shall  there  be  any  more 
pain :  for  the  former  things  are  passed  away." 
Amen. 


ADVERTISEMENT. 


At  the  conclusion  of  these  Morning  and  Evening  Exercises,  it  may  not  ow 
uninteresting  to  some  of  his  friends  and  readers  if  the  author  should  remark 
briefly  how  a  work  which  has  had  such  an  extensive  circulation  was  commenced 
and  completed. 

He  had  passed  between  thirty  and  forty  years  of  his  ministry  before  he  avail- 
ed himself  of  a  few  weeks  for  an  annual  relaxation  from  his  stated  labours  ;  and 
when  he  adopted  the  plan,  those  seasons  were  not  with  him  entire  cessations 
from  engagement.  Not  only  did  he  find  the  leisure  useful  to  his  health  and 
spirits,  and  affording  him  opportunities  for  reflection  and  preparation  for  preach- 
ing, but  he  often  employed  a  good  portion  of  it  in  composition  for  the  press. 
Several  of  his  publications  thus  were  begun,  and  others  considerably  advanced. 

At  Sidmouth  he  began  his  "  Domestic  Minister's  Assistant,"  and  wrote  many 
uf  the  "  Family  Prayers."  In  the  Isle  of  Wight  he  composed  "  A  Charge  to  a 
Minister's  Wife,"  and  "  The  Wife's  Advocate."  At  Lynmouth  he  finished  his 
"  Christian  Contemplated,"  and  wrote  the  Preface  with  "  Hints  on  Preaching.' 

But  the  latter  place  must  be  a  little  more  noticed.  There,  for  several  year,* 
successively,  he  passed  a  month,  the  most  perfectly  agreeable  he  ever  experi- 
enced in  a  life  of  loving  kindness  and  tender  mercy. 

Lynton  and  Lynmouth  are  nearly  connected ;  the  one  being  at  the  top  and 
the  other  at  the  bottom  of  a  declivity,  covered  with  trees  and  verdure,  inter- 
spersed with  several  houses.  Linton  has  been  remarked  for  its  sublimity,  and 
Lynmouth  for  its  beauty,  and  their  united  aspects  have  been  called  Switzerland 
in  miniature. 

Lynmouth  to  the  author  was  the  most  interesting  spot.  There  two  narrow 
and  cragged  valleys,  obviously  once  ruptured  by  a  convulsion  of  nature,  termi 
nate,  and  down  these,  tumbling  from  rock  to  rock,  two  streams,  one  running  from 
khe  east  and  the  other  from  the  south,  unite,  and  then,  in  a  small  distance,  empty 
themselves  into  the  sea. 

At  the  time  of  his  first  going  there,  it  was  hardly  known  or  considered  as  a 
watering-place.  It  had  not,  theiefore,  fallen  into  the  corruptions  of  such  recep- 
tacles, nor  had  the  inhabitants  been  taught  to  make  visiters  a  prey.  The  villa- 
gers were  very  respectful,  and  strangers  felt  a  sense  of  perfect  safety.  There 
the  author  fixed  his  residence.  He  took  a  whole  cottage.  It  was  neat  and 
agreeable  ;  and  he  had  rural  and  enchanting  scenery  and  solitude,  yet  not  with- 
out some  to  hear  the  exclamation,  "  How  sweet  this  solitude  is !"  for  he  had 
society  too      His  company  was  small,  but  suitable  and  improving. 


424  ADVERTISEMENT 

"  Where  friendship  full  exerts  her  softest  power, 
Perfect  esteem,  enliven'd  by  desire 
Ineffable,  and  sympathy  of  soul, 
Thought  meeting  thought,  and  will  preventing  will. 
With  boundless  confidence." 

The  author  opened  his  parlour  and  spoke  on  the  Lord's  Day  evening  to  Me 
neighbours  who  would  attend.  But  having  been  struck  with  the  design,  and 
also  having  been  urged  to  undertake  something  of  the  kind,  he  now  began  his 
•'  Morning  Exercises."  Of  those,  he  there  often  wrote  two  and  sometimes  three 
a  day ;  and  always  read  one  of  them  in  the  morning  and  another  at  the  evening 
devotions,  and  not  without  the  approbation  of  his  companion",  which  much  exci- 
ted and  encouraged  him  to  proceed. 

There  he  composed  the  greater  part  of  the  "  Morning  Exercises  ;"  and  in 
after  visits  there  he  also  wrote  the  greater  part  of  the  "  Evening  Exercises." 
He  once  thought  of  distinguishing  by  a  mark  all  he  had  written  in  that  retire- 
ment, but  not  doing  it  immediately,  his  recollection  soon  became  too  indistinct 
lor  him  to  decide  with  certainty.  The  first  "  Exercise"  which  he  wrate  wio 
that  which  is  entitled  "  The  Unlonely  Solitude"  John,  xvi.,  32  :  "  And  shall  leave 
me  alone  ;  and  yet  I  am  not  alone,  because  the  Father  is  with  me."  January 
29,  morning. 

He  wished,  also,  to  have  marked  those  which  he  wrote  as  he  journeyed  to 
and  from  Lynmouth.  At  Minehead,  where  he  slept  as  he  was  going  down,  he 
wrote  the  Exercise  called  "  The  Pious  Excursion,  n  1  Samuel,  iii.,  9  :  "  Speak, 
Lord,  for  thy  servant  heareth  ;"  especially  in  reference  to  such  a  journey  of  rec- 
reation, September  3,  morning.  At  the  same  place,  as  he  returned,  he  com- 
posed the  Exercise  entitled  "  The  Call  to  depart,"  Micah,  ii.,  10  :  "  Arise  and 
depart  hence,  for  this  is  not  your  rest,"  September  29,  morning.  He  also  wrote 
a  third  Exercise  at  the  same  inn,  "  Changes  in  the  Wilderness  not  a  Removal 
from  it,"  Numbers,  x.,  12 :  "  And  the  children  of  Israel  took  their  journeys  out 
of  the  wilderness  of  Sinai ;  and  the  cloud  rested  in  the  wilderness  at  Paran," 
October  10,  morning. 

The  author  cannot  conclude  without  observing,  1 .  That  relaxation  is  never  so 
perfectly  enjoyed  as  in  connexion  with  engagement. 

"  A  want  of  occupation  is  not  rest ; 
A  mind  quite  vacant  is  a  mind  distress'd." 

Relaxation,  indeed,  can  have  no  existence  separate  from  employment,  fbr 
what  is  there  then  to  relax  from  ?  On  the  other  hand,  action  prepares  for  re- 
pose ;  and  labour  not  only  sweetens,  but  justifies  recreation,  so  that  we  feel  it  to 
be,  not  only  innocent  indulgence,  but  a  kind  of  recompense. 

2.  That,  as  of  such  a  precious  talent  as  time  nothing  should  be  lost,  so  much 
may  be  done  by  gathering  up  the  fragments. 

Bath,  1842 


TABLE    OF    TEXTS 


MORNING   AND    EVENING   EXERCISES. 


M.  Morning. 


E.  Evening. 


Genesis. 

Chapter  Verso 

III.      9      Adam  Questioned  . 
V.     24     Enoch's  Character 
_^"-~~~29     The  Birth  of  Noah  . 
VL      9      Noah's  Walk  .    .    . 
"        9      'Walking  with  God  . 
VII.      Te<  Genuine  Piety    .    . 
"        1      God  observes  his  People 
"        1      The  Privilege  of  Godliness 
Xin.    1-4    Abraham's  Devotion    .    . 
XV.      1      What  God  is  to  his  People 

"        8      The  Title  known     .    . 
XX.      6      Restraint  from  Sin 
XXI.     33     The  Eternity  of  God  . 
XXII     12     The  Divine  Assurance 
XXVII.     1-4    Isaac  Old  and  Dim .    . 
XXVIII.     10     Jacob's  Journeying 
"  17     The  Gate  of  Heaven    . 

XXX      1      Disappointment  and  Envy 
"         2      No  Creature  a  Substitute  for 

God 

■        27     Laban'a  Acknowledgment 
"        27     Experience    .    . 
XXXH.   9-12  Jacob's  Prayer    . 
"  24     Jacob's  Wrestling 

«        25, 26  Jacob  Disjointed 
"        26, 27  Determined  Piety 
"        28, 29  Divine  Benediction 
"        30-32  The  Pilgrim  going  forward 
XXXV.      8      Loss  of  a  good  Servant   . 
XXXIX.     20     Joseph  in  Prison     .    .    . 
XL.     20     The  Birth-day     .... 
XLL  51, 52  Joseph  Naming  his  Sons 
XLII.     36     The  groundless  Conclusion 
XLVH.      7      The  Presentation  of  Jacob 
"  8      The  Question  of  Pharaoh 

"  9      The  Representation  of  Life 

XLVm.    L  2    Joseph  with  his  sick  Father 
"  11     Hope  exceeded       .... 

XLIX.  2  Jacob's  dying  Address  .  . 
"»  4  True  Excellency  .... 
"  4      Stability  recommended 

Exodus. 
ITL    1, 2    Moses  a  Shepherd  .... 
,"        2      The  burning  Bush  .... 
"      5,  6    Moses  addressed  at  the  Bush 
XIIL  17, 18  Regard  to  Israel's  Weakness 
"     18, 19  The  Departure  from  Egypt 
"     21, 22  The  fiery  cloudy  Pillar    . 
XV.     25     The  Bitter  Waters  healed 
XVIL    5, 6    The  miraculous  Supply  . 
-  8      The  Fight  with  Amalek  . 

"         14     Amalek  Destroyed      .    . 
"         15     Jehovah-Nissi     .... 
XXm.     25     Earthly  Comforts  blessed 
XXXIII.     14     The  Divine  Presence  .    . 
■  18     The  Sight  of  God's  Glory 

XL.      2      Reflections  for  the  New  Year 

NuMBEBS. 

VII.  1-9  Tabernacle  Services    .    .    . 

•*  10  The  Offering  of  the  Princes 

X  12  Changes  in  the  Wilderness 

"  31  Mutual  Aid 

"  32  Desirable  Fellowship  .    .    . 

"  33  God  choosing  our  Resting- 
place  .    .  .        .    . 


Page 
E.  195 
"  102 
"  383 
M.  30 
E.  167 
'•  38 
"•  39 
"•  40 
«»42 
"  264 
M.  250 
E.    97 

■  356 
M.    14 

"  156 
E.  198 
"  200 
"     92 

"  113 

"  73 

*'  159 

M.  43 

E.  188 

"  189 

■  190 
"  191 
"  192 
"  44 

M.  47 
»  25 
E.    33 

■  23 
'*  417 
«  418 
"  419 

M.  35 
"     28 

E.  105 
"  106 
"   107 


E.  221 
"  222 
u  273 
M.  23 
"  128 
"  157 
"  39 
E.  202 
"  217 
■  249 
"  263 
M.  59 
"  257 
"  175 
«     13 

E.  385 
"   398 

M.  277 
"  51 
"     65 

"    170 


i.     21 
"     31 


Chapter  Versa 

X.  35,36  TherisingandrestingPrayer 

XVI.     38     Sins  punished  and  improved 

XXI.      4      The  discouraged  Pilgrim 

"      16-19  Israel's  Song  at  Beer  .    .    . 

XXVIL  12, 13  Moses  apprised  of  his  Death 


Deutebonomy. 
The  heavenly  Proposal    .    . 
Tenderness  of  God's  Care   . 
Wishing  to  go  over  Jordan 
Difference  between  Words 

and  Deeds  .... 
Divine  Solicitude    .    . 
God's  Offspring  .    .    . 
Fear  forbidden    .    .    . 
Important  Recollection 
Advantages  of  Inquiry 
The  Nations  divided    . 
God  conducting  Israel 
The  needful  Disturbance 
Divine  Example      .    . 
All-suflicient  Assistance 
God's  sole  Agency  .    . 
Attention  to  the  Scriptures 
God's  Love  to  his  People 
Saints  in  the  Lord's  Hand 
Seasonable  Strength    .    . 
Divine  Security  and  Support 


HI. 
V. 


XIV. 

XX 

XXIV. 

XXXIL 


XXXIII. 


F»«« 

M 

110 

« 

157 

« 

58 

" 

176 

a 

M 

70 

« 

37 

" 

140 

■ 

283 

" 

290 

» 

145 

« 

76 

" 

45 

- 

81 

« 

160 

« 

242 

« 

313 

« 

314 

" 

315 

■ 

311 

I 

187 

M 

249 

» 

68 

« 

16 

K 

359 

V.     12 


Joshua. 
The  Cessation  of  the  Manna    M.    15 


VIII. 


Judges. 

4      Faint      .    . 
4      Pursuing     . 


Ruth. 
I.     21     The  devout  Traveler  . 

1  Samuel. 
L  26, 27  Hannah's  Address  to  Eli 


28  Vows  fulfilled 

n.  1  Joy  in  God's  Salvation 

III.  9  The  pious  Excursion  . 

«  15  The  Chad  Samuel  .    . 

"  18  Submission     .... 

XVII.  37  Deliverances  improved 

XXL  1  An  overruling  Providence 

"  7  Unwilling  Devotion 

XXIII.  16  True  Friendship      . 

XXX  6  David's  Distress 

"  6  David's  Relief     .    . 

"  24  Religious  Equality 

2  Samuel. 

VL  10  The  Ark  received  by  Obed 

Edom 

"  12  Obed-Edom's  Fame     .    . 

VII.  27  The  Seat  of  Prayer     .    . 

IX  1  The  disinterested  Inquiry 

*  7, 8  Mephibosheth's  Humility 

XIV.  14  Joftb's  Stratagem     .    .    . 

"  14  Views  of  Death  .... 

"  14  The  Banished  not  expelled 

XV.  15  Active  ResienatidD      .    . 

XVL  17  The  unkindly  Friend 


M.  177 
"  178 


E.  373 


E.  163 
"  164 
M.  310 
"  240 
E.  66 


"  80 
"  145 
u  57 
"  81 
M.  347 
E.  287 
"  288 
"  42 


E.  336 
"  349 
M.  125 

"  219 
"  3*J 
E.  297 
"  298 
■  338 
"  115 
"  319 


426 


TABLE  OF  TEXTS. 


1  Kings. 

Chapter  Verse  Page 

XIX      8      Elijah's  Journey  to  Horeb   .    M.  185 

"         13     The  Divine  Inquiry     ..."    173 

XX     11     The  Caution E.  407 


2  Kings. 

IIL     15     The  Minstrel  .    . 
VI.  15-17  Safety  in  Danger 
XIII. 


14     Elisha's  Sickness    . 
19     Partial  Zeal     .    .    . 
"     20, 21  Elisha's  Sepulchre 
XX.      1      Hezekiah's  Sickness 

1  Chbonicxes. 


E.  401 
"  409 
M.  320 
"  321 
"  323 
E.  210 


XVL  10     The  Seeker  encouraged      .  M.  202 

XXVI.  5      Divine  Blessing E.  348 

2  Chbonicxes. 

VI.  18     Divine  Condescension     .    .  E.  405 

XXXIII.  2      Manasseh «  299 

"  13  ^Manasseh's  Prayer       ...  "   323 

"  13     The  Reality  of  Conversion  .  "  351 


Job. 

I.      9  The  groundless  Accusation 

"  10  The  Divine  Defense    .    .    . 

VII.  20  Job's  Confession  and  Inquiry 

"  20  Divine  Preservation    .    .    . 

"  20  I  am  a  Burden  to  Myself     . 

X.      2  The  needless  Alarm    .    .    . 

"       2  The  End  of  Affliction 

"  20     Brevity  of  Life 

XIII.  15  Strong  Confidence       .    .    . 
"  23  Knowledge  of  our  Sinfulness 

XIV.  10     Mortality 

XV.     11     Smallness  of  Comfort      .    . 

XXIL    8,9  The  perplexed  and  inquiring 

Christian 

"         10  Conscious  Relief     .... 

"         10  The  precious  Trial      .    .    . 

"         16     Nature 

"         16     Providence 

"         16     Grace 

4  Job's  Confession      .... 

10  Job's  Prayer  for  his  Friends 

Psalms. 
The  blessed  Man     .... 
The  Tree  of  Righteousness 
Christ's  Inheritance     .    . 
Prayer  indispensable  .    . 
The  blessed  People     .    . 
Morning  Devotion  .    .    . 
The  devout  Resolution    . 
The  Child  of  Providence 
The  favored  Briton     .    . 
The  privileged  Christian 
Constant  Respect  to  God 
The  Holy  One  incorruptible 
Divine  Upholding   . 
The  beatific  Sight    . 
The  perfect  Likeness 
Full  Satisfaction      . 
Pious  Solicitude 
Spiritual  Devotion  . 
The  plaintive  Prayer 
God's  Loving-kindness 
Our  Watchers 
The   God   of   Nature 

Grace      .     .    . 
Dedication  of  David's  House 
God's  Holiness   . 
The  invariable  Practice  . 
Union  of  Hope  and  Fear 
What  God  is  to  his  People 
Exultation  in  God  .... 
Experience  of  Divine  Grace 
The  Privileges  of  the  Up- 
right .... 
Waiting  rewarded 
The  Stranger  and  Sojourner 
The  teaching  Prayer  . 
Solace  in  Trouble  .    . 
The  Hill  Mizar  .    .    . 
The  gladdening  River 
The  perpetual  Guide  . 
Jpod  forever  ours    .    . 
Ttenovation  of  Spirit  . 


M.  331 
"  337 

E.  177 
"  296 

M.  340 
"  345 
"  352 
"  363 
"  362 
"  335 

E.  327 
"  225 


XL. 

4 

XLIL 

10 

I. 

1,2 

■ 

3 

H. 

8 

« 

8 

m. 

8 

v. 

3 

■ 

7 

XVI. 

6 

" 

6 

" 

6 

" 

8 

L0,11 

XVH. 

5 

" 

15 

■ 

15 

■ 

15 

XIX. 

14 

XXV. 

1 

* 

16-18 

XXVI. 

3 

XXVII. 

11 

XXIX 

11 

XXX. 



« 

4 

XXXII. 

6 

XXXIII. 

18 

" 

20 

XXXIV. 

2 

" 

8 

XXXVIL 

18 

•< 

34 

XXXIX. 

12 

XLI. 

4 

XLIL 

6 

■ 

6 

XL  VI. 

4 

XLvra. 

14 

" 

14 

LI. 

10 

"  363 
"  380 
"  389 
"  129 
"  130 
•  131 
M.  334 
"  343 


and 


E.  270 
"  279 
M.  142 
"  145 
"  34 
"  224 
E.  110 
"  259 
"  260 
"  261 
"  99 
M.  96 
E.  160 
"  316 
■  352 
"  379 
"  46 
M.  26 
"  52 
161 
75 


E. 


M.  168 

"  120 

"  218 

E.  63 

M.  72 

E.  103 

M.  48 

"  196 


"  85 
"  229 
"    273 

E.  252 
"  186 
"   253 

M.  174 
"  20 
"   303 

E.  275 


Chapter 

LI. 
LV. 


LXI. 
LXIII. 

LXV. 


LXVIII. 

LXXI. 

LXXI1. 

LXXIV. 

LXXXI. 

LXXXIII. 

LXXXV. 

LXXXVI. 


Verse 
11 
6 
8 
22 
2,3 
5 

1,2 
7 
8 
1 
>2 
3 

10 
3 
15 
.  14 
10 
3 


3 
4 
5 
7 
11 
11 
LXXXVn.    4,5 
7 
N 
12 
14,15 
16-21 
1 
1 


LXXXIX. 
.  XCII. 

•    ex. 

CXXXI. 


The  solemn  Deprecation 
Creature-dissatisfaction  . 

Impatience 

The  Burden  removed .    . 
David's  Resolution .    .    . 
The  blessed  Heritage  .     . 
Divine  Longings .    .    . 
Review  and  Expectation 
Following  after  God    . 
The  waiting  Church    . 
The  Hearer  of  Prayer     . 
Varied  Experience .    .    . 

Harvest 

God  the  Home  of  His  People 
Concern  for  the  best  Cause 
Past  Dispensations  improved 
The  enlarged  Prayer  . 
God's  hidden  Ones .  . 
The  noble  Resolve  .  . 
Confidence  and  Caution 
Daily  Mercy  .... 
The  joyful  Servant .  .  . 
Encouragements  to  Prayer . 
Prayer  and  Trouble  . 
Walking  in  God's  Truth  . 
The  Heart  united  to  Religion 
New-born  Citizens . 
Attachment  to  Zion  . 
The  Seed  of  the  Messiah  . 
Prosperity  in  the  Divine  Life 
Divine  Protection  .  .  . 
Divine  Providence .    .    . 

Jesus  exalted 

The  Divine  Appeal .    .    . 
Weanedness  to  the  World 


E  133 
M.  41 
"  261 
E  364 
M.  Ill 
"  165 
E.  231 
"  82 
"  37 
M.  221 
"  231 
"  23# 
E.  30c 
"  182 
M.  299 

"  318 

"  316 

"  269 

"  286 

■  81 


297 

84 

18 

.350 

355 

317 

324 

51 

52 

294 

255 

257 


Pboverbs. 
m.      5      The  needful  Caution 
IV.     18     The  shining  Light   . 

XXII.      2      The  general  Meeting 
"  2      Equality  improved . 

XXIII.     17     Habitual  Piety    .    . 

ECCLESIASTES. 


M.  251 
"    271 

E.  95 
"     96 

M.  328 


VII. 
VIII. 


IX. 


XIV. 

XVI. 

XVHI. 

XIX. 
XXV. 

XXVII. 

XXXIII. 


XXXVI. 

XXXVIII. 

XLI. 
XLIL 
LIII. 

LIV. 


LVII. 
LVIII. 
LXIII. 


III. 
IV. 


X. 


E.  265 
M.  126 
E.  293 
M.  246 
"  247 
"  248 
E.  258 
"  331 
"  291 
"    314 

"    251 

"  262 
M.  172 
E.  308 

"  241 
M.  150 


VI.      6  The  common  Receptacle     .     E.    91 
Isaiah. 

9  The  Stability  of  Faith     .    . 
17  Looking  for  God  .... 
20  Sufficiency  of  the  Scriptures 
3  The  Christian  joyful 
3  Joy  before  God  .    . 

3  Joy  of  Harvest  .    . 

10  The  Son  of  David  . 
10  The  glorious  Rest  . 

1  Israel's  Converts    . 

4  The  Outcasts  preserved  . 
4  Divine  Influence  and  refresh- 
ing       

20  The  great  Savior    .    .    . 

4  A  Shadow  from  the  Heat 

6  The  Gospel  Feast    .     .    . 
2, 3  The  Lord's  Vineyard  .    . 

2  The  Morning  Arm  .    .    . 
17  The  blessed  Sight  .    .               "289 

22  The  Lord  our  Judge  ..."  152 
24  The  healthful  Inhabitant     .     "     36 

1, 2  Hezekiah's  Danger  and  De- 
liverance       E.  204 

9  The  Writing  of  Hezekiah  .  "212 
16  Recovery  from  Disease  .    .     "   211 

10  Confidence  encouraged  .  .  "  295 
20     Inattention M.  287 

11  The  Sufferings  of  Christ .  E.  394 
11  The  Effects  of  Christ's  Death  "  395 
11  The  Savior's  Satisfaction     .     "    396 

5  God  the   Husband  of   His 
Church M.  258 

13     Divine  Tuition E.  326 

19  The  Gospel  of  Peace   ...     "171 

13  The  Valuation  of  the  Sabbath    M.  353 

7  Loving-kindnesses  ....     "     74 

Jeremiah. 

14  God's  Union  with  His  People  M.  225 
14  The  Subjects,  Agents  too  .  "  295 
14  The  clean  Heart     ....     "296 

23  Man's  Ignorance  and  Inabil- 
ity . E   .197 


TABLE  OF  TEXTS. 


42/ 


Chapter  V  erw 

XIII.     16 

XXIX.     11 

XXX     21 

XXXL      2 

XXXIL     17 


Page 
The  seasonable  Admonition     M.  215 

God's  Thoughts "     26 

The  Mediator E.  410 

65 


Grace  in  the  Wilderness 
Nothing  too   hard  for  the 

Lord "402 

XXXVIIL      6      Jeremiah  in  the  Dungeon    .  "   390 

"          11-13  The  kind  Ethiopian     ...  "391 

•  15-18  Kindness  rewarded     ..."   392 

L.      6      The  Resting-place  forgotten  M.  326 

L  A M  E  N  T  AT  I O  X  3 . 

IV.      2      Zion's  Sons M.  265 

"       20     Creature-dependence  vain 


103 
109 


-«A* 


«      20  The  Value  of  the  Saviour 

EZEKIEL. 

L     28  The  Bow  in  the  Cloud    .    .  M.  194 

IE.      7  The  hard  Heart E.  325 

XVL     63  God  pacified "155 

XX.     37  Passing  under  the  Rod    .    .  M.  132 

"        37  The  Bond  of  the( Covenant.  "    133 

XXIV.     15  The  well-attended  Flock      .  "    274 

XXXVI.     37  The  Divine  Requisition  .    .  "188 

XLVL      9  The  regulated  Worshiper    .  E.    94 

10  The  Prince  and  his  People  .  "   108 


Daniel. 

H.  28  The  Revealer  of  Secrets 

HI.  12  The  three  Heroes  . 

"  17, 18  Strong  Faith  .    .    . 

V.  30  The  awful  Night     . 

VL  23  Daniel  delivered 

IX.  25  Messiah  the  Prince 

XI.  32  Religious  Achievements 


L     1 

U.  15 
«  19 
19 

3 


VL 


IX     10 
XHI.      5 


XIV.      8 


ni.     13 
-       13 


18 


V. 


19 

7 

10 
2 
'■       4 

■  5 

VI.  8 

VH.  14 

"  18 

«  18 

"  19 


HL     13 

.,       17 

"       18 


HoSEA. 

Hosea 

Vineyards  in  the  Wilderness 
Divine  Espousals    .    .    . 
The  never-failing  Relation 
God's    going   forth    as  the 

Morning 

The  successful  Follower 
The  Shame  fulness  of  Sin 
Adversity  useful  .  .  . 
Prosperity  injurious  .  . 
Ephraim's  Conversion    . 

Joel. 

Harvest 

The  Sickle  used      .... 

Amos. 

Death  not  always  desirable 

Micas. 

The  Inhabitant  of  Maroth  . 
Advantages  of  Revelation  . 
The  Call  to  depart  . 
The  Saviour's  Birth  . 
The  Divine  Pastor  .  . 
The  Saviour's  Greatness 
Our  Peace  in  Trouble 
Humble  Walking  . 
The  Work  of  God  . 
A  pardoning  God  . 
Delighting  in  Mercy 
A  sanctifying  God   . 


M.  304 

"  54 

"  134 

E.  31 

M.  127 

"  298 

E.  284 


M.  243 
"  119 
"  232 
"    238 

"  226 
"  255 
E.  183 
M.  276 

"  282 
E.    85 


M.  210 

"   211 


M.  268 


E.  250 
"   194 

M.  266 

E.  413 
'•  170 
"    246 

M.  336 
"    151 

E.  343 
"    286 

M.  154 

E.  336 


II. 


I. 

II. 


HI.      9 
9 

"      10 

VI      13 


ZePhaxiah. 

The  true  Israelites  .  .  . 
God's  Joy  in  His  People . 
The  solemn  Assembly    .    . 

Haggai. 

Expectation  of  the  Messiah 
The  Glory  of  the  House      . 

Zechakiah. 

God's  Workmen''    .... 

Tenderness  of  Divine  Re- 
gard   

The  Saviour's  Attraction     . 

The  Divine  Engraving    .    . 

The  Character  of  Gospel 
Times 

The  Temple       


E.  232 

M.     82 
E.  223 


E.  148 
"    290 


E.  162 

"  27 
M  102 
"    106 

"  100 
E.  J  57 


Chapter    Veiae 

VI.  13.  The  Builder   .    .    . 

"  13  The  Glory 

"  13  Jesus  upon  His  Throne 

"  13*  The  royal  Priesthood . 

VHL  13  Sinners  a  Curse .    .    . 

"  13  Saints  a  Blessing     .    . 

IX  7  The  wonderful  Change 

"  11  The  freed  Prisoners    . 

"  16  God's  People  glorified 

X.  12  Divine  Strengthening . 

XUL  3  Jewish     Phraseology 

plained 

"  6  Christ  wounded  afresh 

6  Inspired  Friendship    . 

"  7  The  smitten  Shepherd 

Malachi. 


E.  157 
"  158 
"  281 
E.  282 
"  150 
"  151 
"  90 
M.  255 
■  61 
"    242 


E.  192 
"  197 
"  301 
M.  230 


L      6  Filial  Duty M.  267 

HL      8  Robbery  of  God      ....  "     73 

"       10  God  proved "198 

17  Sparing  Mercy "   280  . 

2  The  Sun  of  Righteousness  .  "    125  ' 

2  Religious  Growth   .    .    . 


IV. 


Matthew. 


VL  28     The  Lilies 

VOL      7      The  Divine  Healer .... 

"  19, 20  The  Trial  of  the  Scribe   .    . 

"  20     The  Poverty  of  Jesus  .    .    . 

"  34     Departure  of  Christ  desired 

IX.  11     Captdousness  of  the  Phari- 


X. 


XL 

xu. 

XHI. 


XIV. 


XV. 
XVII. 


XVIII. 


XXII. 
XXIII. 
XXV. 

XXVL 


XXVII. 
XXVIIL 


12 
33 
31 
32 
32 
7 
20 
17 
33 
44 
53-58 

10 
12 

27 

4 
27 

27 
20 
20 
20 
20 

4 

8 
34 
41 
30 
56 
58 
61 
5 
20 


THe  Whole  and  the  Sick    . 

The  Tongue  loosed     .    .    . 

The  Value  of  Christians  .    . 

Confession  of  Christ   .    .    . 

Divine  Applause     .... 

The  End  of  Ordinances  .    . 

The  Tenderness  of  Christ  . 

Pre-eminent  Advantages 

The  Leaven  in  the  Meal .    . 

Treasure  hid  in  the  Field    . 

The  Injuriousness  of  Unbe- 
lief  

John  beheaded 

Sorrows  carried  to  Christ  . 

The  persevering  Suppliant . 

Good  to  be  here      .... 

Christ's  Power  and  Domin- 
ion       

The  Use  of  Means  .... 

Circumstances  of  Worship . 

Mediation  of  Christ     .    .    . 

The  present  Saviour  .    .    . 

The  Glory  of  his  Promise   . 

The  Gospel  Feast   .... 

The  only  Master     .... 

The  Right-hand 

The  final  Exclusion    .    .    . 

The  Eucharistic  Hymn   .    . 

The  sad  Defection  .... 

Peter  following  afar  off  .    . 

The  Marys  at  the  Sepulchre 

Seeking  Christ  crucified  .    . 

The  Saviour's  Promise  and 
Presence 


57 


E.  138 
M-302 
"  348 
"    349 

■  90 

"  307 
"  308 
"  143 
E.«  67 
"  369 
"  370 
"  179 
"  218 
"  324 
M.  107 
"  200 

■  189 
E.  269 

"  310 
M.  332 
'  135 

"  222 
"  254 
E.  206 
"  207 
"  207 
"  208 
"  375 
M.  139 
E.  333 
"  372 
"  120 
M.  104 
"  66 
"  343 
"  109 


E.  79 


Mark. 

I.  35  Early  Rising 

HL  5  Anger  and  Grief  united  . 

VIL  37  The  Saviour's  Agency     . 

IX  17  The  Father  of  the  Lunatic 

"  24  Gracious  Tears  .... 

"  24  Unbelief  bewailed  .    .    . 

X.  21  Heavenly  Treasure     .    . 

"  32  Jesus  going  up  to  Jerusalem 

"  32  Following  with  Fear  .    . 

XIH.  33  The  seasonable  Caution . 

XIV.  72  Peter  weeping    .... 

XVI.  7  Peter  remembered      .    . 


Luke. 

6      The  pious  Pair 
78, 79  The  Day-spring 


1-6 
8,9 


Birth  of  Jesus 
The  Angel  with  the  Shep- 
herds       

The  great  Sight  at  Bethlehem 
The  Character  of  Christ .    . 


M.  113 
E.  216 
M.  87 
E.  «M 
"  T05 

"  :m 

"  245 

"  267 

"  345 

"  24 

M.  56 

"  118 


M.  361 
•'  356 
1  357 

"  353 
"  36P 
E.  41< 


%28 


TABLE  OF 


Chapter 

Verse 

II. 

25 

III. 

21,22 

IV. 

16 

" 

21,22 

VIII. 

35 

IX. 

42 

.< 

51 

« 

52-56 

X. 

26 

XI. 

1 

" 

1 

« 

5-10 

" 

9 

XV. 

5 

XVII. 

5 

XIX. 

41 

u 

42 

XXII. 

28,29 

« 

43 

" 

44 

•' 

44 

XXIII. 

26 

" 

27-31 

XXIV. 

13-15 

XXIV 

30 

The    Improvement    of   the 
Blessing 

The  Dove  ...*... 

Jesus  at  Nazareth    .... 

Christ  preaching     .... 

The  Learner 

The  coming  Soul  discour- 
aged     

Christ  going  up  to  Jerusalem 

The  angry  Disciples  reproved 

How  to  read  the  Scriptures 

Our  Lord's  Praying    .    .    . 

Learning  to  Pray    .... 

Importunate  Prayer    .    .    . 

The  spiritual  Beggar  .    .    . 

The  good  Shepherd    .    .    . 

Increase  of  Faith    .... 

Jesus   weeping   over  Jeru- 
salem       

Too  late 

Divine  Commendation    .    . 

Angelic  Succor 

The  bloody  Sweat  .... 

Christ  praying  in  his  Agony 

Simon    bearing    the    Cross 
after  Christ 

Christ's    Address     to     the 
Daughters  of  Jerusalem  . 

The  unlooked-for  Compan- 
ion   

The  Food  blessed    .... 
32     The  Scriptures  opened   .    . 
39     The  Scars  of  Honor    .    .    . 
50,51  The  ascending  Saviour  fol- 
lowed      

52,  53  The  ascended  Saviour     .    . 


Page 

E.  415 
M.  30 
E.  283 
"  317 
M.  114 


"  338 
m  134 
"  130 
"  300 
M.  183 
"  214 
E.  154 
M.  33 
"  359 
E.    26 


M.  62 

"  112 

E.  91 

M.  117 

"  91 

"  109 


E.  121 

"    122 

M.  46 
M.  146 
"  32 
E.  161 


M.  278 

E.  152 


John. 
I.  14  The  Incarnation  .... 
"  14  Christ's  Plenitude  .... 
"  14  The  Saviour's  Glory  .  .  . 
"  26  Many  ignorant  of  Christ 
"  38  The  Dwelling-place  of  Jesus 
"      42     Peter  brought  to  Christ  .    . 

"      42     Zeal  to  save 

"      48     The  Recluse 

"      48     The  Observer 

III.  21  The  practical  Christian  .  . 
"  21  The  Trial  of  Uprightness  . 
"       21     Divine  Influence  proved 

"  30  The  growing  Empire  .  .  . 
"  35  The  Father's  Love  to  the  Son 
"       35     The  grand  Bestowment  .    . 

IV.  3,4    Conversion  of  the  Samari- 

taness      

"  10  The  One  Thing  Needful .  . 
"       27     Christ    talking     with     the 

Woman 

"       28     The  Water-pot  left      .    .    . 
V.      8      The  impotent  Man  tried  .    . 
VI.     45     The  certain  Test     .... 
"       53     Vital  Participation  of  Christ 
VII.      5      Unbelief  of  Christ's  Brethren 
VIII.     42     The  Proof  of  Sonship      .    . 
IX.     25     The    simple     Acknowledg- 
ment   

"       30     An  Illumination 

"  35  The  Importance  of  Faith  . 
"  35  The  Evidence  of  Faith  .  . 
"  35  The  personal  Inquiry  .  . 
X.      9      The  Door 

-  10  Design  of  the  Incarnation  . 
"  10  Life  more  abundantly  .  . 
•'      14     The  good  Shepherd    .    .    . 

XI.      3      Lazarus  Sick 

"       15     Christ's  Concern  for  his  Dis- 
ciples   

"       15     The  Heroism  of  Faith     .    . 

»      25     Christ  the  Resurrection  .    . 

"       56     Jesus  at  the  Feast  .... 

XII.  27, 28  The  important  Hour  .    .    . 

XIII.  1      The  Love  of  Jesus  to  his 

own 

"  1  Christ  leaving  this  World  . 
«  4, 5  Washins  the  Disciples'  Feet 
"        31     God  glorified  in  Christ    .    . 

XIV.  8      The  satisfying  Indulgence   . 

-  9  Ignorance  of  Christ  .  .  . 
«        18     Christians  not  Comfortless  . 

19     Christ  the  Life  of  Christians 


E.  289 
"  329 
"  384 
"  168 
M.  22 
"  263 
"  264 
E.  227 
"  229 
"  376 
"  377 
«'  378 
M.  216 
E.  242 
"    311 


M.  167 
"    124 


"  171 
"  149 
«  46 
E.  309 
"  366 
M.  305 
E.  140 

"  393 
"  350 

M.  319 
"  325 
"  329 

M.  294 
"  291 
"  292 
"  280 
"  227 


E.  98 
"  367 
M.  309 
"  351 
E.  119 


M.  64 
'  116 
•  136 
E.  244 
«  25 
M.  159 
"  105 
E.  128 


TEXTS. 

Chapter    Vere  .  .  _  PH* 

XIV.  22  Peculiar  Manifestations  .     .  E.  149 

"  27  The  Saviour's  Peace   ...  M.  189 

"  27  The  Saviour's  Legacy      .    .  "   241 

"  29  God's  Word  and  Works      .  "     86 

"  30  Satan  disappointed      ...  "     88 

"  31  The  Saviour's  Obedience    .  "     91 

XV.  5      The  Vine "    147 

"  5      The  Branches "    14* 

"  14  The   Importance  of  Obedi- 

"                   ence "     52 

"  15  The  Friends  of  Jesus  .    .    .  "     70 

XVI.  31  Faith  questioned     ....  "     41 

"  32  The  unlonelv  Solitude    .    .  "     38 

XVII.  4  Redemption  "finished   ...  E.  254 

"  13     Christian  Joy "118 

"  17  Efficacy  of  Divine  Truth     .  "   240 

"  19  The  willing  Victim ....  "    354 

"  19  The  sanctified  Believer   .    .  "    355 

XVIII.  7  The  Saviour's  Apprehension  M.    92 

"  8  The  Saviour's  Stipulation    .  "     93 

"  26  With  Jesus  in  the  Garden   .  "    320 

XIX  34     Christ  pierced E.  123 

"  34  The  double  Effusion    ...  "124 
"  37  The  Sight  of  the  great  Suf- 
ferer    "   126 

"  38  Joseph  of  Arimathea  ...  "127 

XXI.  1  Jesus  at  the  Lake   ....  M.  205 

"  14  The  third  Appearance     .    .  "    204 

"  18  The  questioning  of  Peter    .  "    206 

"  18, 19  Peter's  Destiny "208 

"  19-22  Curiosity  reproved      ..."    209 

"  23  Circumstantial  Truth ...  "209 

«  25  Brevity  of  the  Scripture      .  "    284 

Acts. 

I.      3      Showing  himself  risen     .    .  M.  204 

III.  1      Peter  and  John "     80 

"        2      Piety  and  Charity   ....  "154 

"     9, 10   The  real  Miracle     ....  "     53 

"       11     The  Cripple's  Adherence     .  "    130 

"    22, 23  The  Prophet  of  the  Church  "    199 

IV.  13     Intimacy  with  Jesus    ..."    195 
"       36     The  Son  of  Consolation  .    .  E.  165 

VI.     15     Stephen  observed  ....  "     76 

"       15     The  Servant  of  God  glorified  "     78 

IX.      6      The  important  Inquiry    .    .  M.  252 

"        6      The  Surrender "253 

"    23-25  Paul  preserved E.  403 

"    26-28  The  new  Disciple   ....  "404 

X.      2      The  Character  of  Cornelius  M.    21 

"'     7, 8    The  lovely  Household     .    .  "39 

XI.     23     Displays  of  Divine  Grace    .  E.  184 

"       23     The  needful  Exhortation     .  "    243 

XII.  1-3    Herod's  Persecution    ..."    320 
"        5      The  Church  praying  for  Pe- 
ter    "329 

"  6,  7  The  wonderful  Deliverance  "   330 

XIII.  '  1  The  distinguished  Church  .  "73 
"  '  6-12  Elymas  the  Sorcerer  ...  E.  235 
«         36  David  serving  his  Generation  "    273 

XV.     36     The  Visitation "236 

"     37, 38  The  Difference ' 

"       39     The  Contention "    238 

i'««39-41  The  Separation "   239 

XVI.     12     Arrival  at  Philippi  ....  "169 
•'   '     30     The  grand  Inquiry      .    .  "87 
«         31     The  satisfactory  Answer     .  "     89 
XVII.     27     The  Nearness  of  God ...  "     29 
XVIII.    1-3    Paul  at  Tent-making  .    .     .  M.  164 
"         7, 8    Conversion  of  the  Corinth- 
ians      "    169 

"        9, 10   Faul  encouraged  at  Corinth  "    174 
XX.  22,  23  Our  Ignorance  and  Knowl- 
edge of  Futurity ....  E.    19 
"       24     The  joyful  Close     ....  "146 

XXIV.     25     The  Trembler "     6° 

25     The  Force  of  Truth    ...  "69 

XXVI.     29     Paul's  generous  Wish      .    .  "    176 

XXVII.     23     Whose  I  am  .....    .  •*» 

«          23     The  seasonable  Messenger  .  JW 

"       24-26  The  cheering  Assurance     .  "   341 

XXVIII.     15     Gratitude  and  Confidence  .  M.  364 

Romans. 

I.  10, 11  Paul  wishing  to  see  Rome  .  M.    56 

II.      4      God's  Forbearance      ...  "243 

"       "      Repentance    flowing   from  ( 

Mercy     .             ....  ~* 

III.      4      God  only  True  OT 


TABLE  OF  TEXTS. 


429 


Chapter    Verse 
IIL     24 
V.      2 


VI. 

VII. 


VIIL 
X. 

yi 

Xdl. 

xlv. 
xv. 

XVI. 


XV. 


-v 


IV. 


Page 

Justification  free     ...    .  M.  101 

The  gracious  State      .    .    .  #"    201 
The  Death  of  Christ   ..."     94 

Death  and  Life  with  Christ  "     99 

Indwelling  Sin  deplored      .  "    181 

Divine  Relief "131 

Flesh  and  Spirit      ....  "     69 

The  mortal  Body    ....  E.    61 

Power  and  Goodness  ...  M.    79 

Members  one  of  another      .  "    115 

The  Alarm "285 

Christians  the  Property  of 

Christ E.    47 

Self-pleaaing  renounced  .    .  M.  122 

Epenetus "      18 

Paul's  saluting  of  the  Ro- 
mans    "     62 


I.  30 

IV.  20 

VL  11 

*     VIE.  3 

IX.  26 

X.  4 


L  3 

■  4 
"  4 
"  20 

m.  n 

«  17 

V.  1 

«  4 

■  4 


10 
IX.      15 

15 

1 
30 


X. 

XI. 

XII.     10 

10 


1  Corinthians. 
Importance  of  Christ .    .    . 
The  Kingdom  of  God    ' .    . 
Justification  and  Sanctifica- 

tion 

The   Blessedness  of  loving 

God    ........    . 

The  real  Conflict    .... 

The  Rock  Christ    .... 

The  Burial  of  Christ  .  .  . 
Christ  seen  of  Numbers  .    . 

Daily  Dying 

The  Creed  of  Intemperance 

2  Corinthians. 

The  Source  of  Comfort  . 
Comfort  and  Tribulation 
Mutual  Consolation     .    . 
The  Promises     .... 
The  free  Spirit  .... 
Divine  Liberty    .... 
The  blessed  Exchange    . 
Death  disagreeable  to  Nature 
The  burdened  Soul     . 
Heavenly  Preparation 
Intermediate  Existence 
Importance  of  Opportunity 
Joy  in  Sorrow    .    .     . 
The  unspeakable  Gift 
Christian  Gratitude     . 
Gentleness  of  Christ  . 
The  Apostle's  glorying 
Christian  Weakness    . 
Christian  Strength .     . 


E.  166 
M.  212 


182 


"  296 
E.  62 
"  203 
M.  94 
"  95 
"  186 
E.  153 


E.  132 

"  147 

"  193 

"  86 

"  172 

"  174 

"  266 

"  312 

"  357 

M.  36 

E.  144 

"  20 

M.  302 

"  137 

"  184 

E.  35 

M.  339 

E.  58 

«  59 


Galatians. 

L     15  The  two  Births  .    .    . 

■      16  The  Divine  Revelation 

1L     16  Justification  by  Faith  . 

IIL      9  The  Blessing  of  Faith 

24  The  Use  of  the  Law    . 

6  Adoption 

"       6  Prayer 

V.     13  Mutual  Service  .    .    . 

"      22  Gentleness      .... 


M.  78 

"  122 

"  139 

"  235 

"  28 

E.  178 

"  180 

M.  75 

E.  114 


ErHESIANS. 

The  two-fold  Benediction 
Riches  of  Mercy     .    .    . 


L  3 

n.  4 

IV.  27  Satan  resisted 

"  30  Grieving  the  Spirit 

V.  2  The  Love  of  Jesus  . 

"  19  Psalmody   .... 

IV.  10  Strength  in  the  Lord 

Philifpians. 


L  9  The  Wisdom  of  Zeal 

■  23  The  blessed  Strait  . 

"  24, 25  The  willing  Sacrifice 

II.  12  Commendation  .    . 

"  16  The  Word  of  Life  . 

"  16  The  Practical  Preacher 

"  16  The  Day  of  Rejoicing 

IIL  8  Paul's  Desire  .... 

■  8  The  highest  Prize  .    . 

"  11  The  grand  Attainment 

IV.  2-4  Mutual  Dependence    . 

*  5  Christian  Moderation  . 

"  6  Prayer  and  Thanksgirin. 


E.  381 

M.  193 
"  166 
"  141 

E.  412 
"  209 

M.  72 


M.  344 

E.  Ill 

"  112 

M.  217 

-  238 

"  239 

"  138 

"  77 

"  78 

"  97 

"  259 

"  270 

■  275 


COLOSSIANS. 
Chapter    Verae 

L    4, 5    Faith,  Love,  and  Hope 
"      10     Divine  Knowledge .    .    . 
III.      16     The  Word  of  Christ   .    . 

1  Thessalonians. 
HL     11     Acknowledgment    and   De- 


r-a«a 

K.  116 
M.    63 

«    228 


V.      5 


pendence 
Children  of  the  Day    . 

Sobriety 

The  gracious  Purpose 
Union  with  Christ  .    . 


E.  34c 


2  Thessalonians. 
I.    6,  7    The  heavenly  Rest 

1  Timothy. 


1  Our  Hope M.  14ft 

8  The  Goodness  of  the  Law  .  E.    41 

14  Union  of  Faith  and  Love     .  M.  327 

16  Divine  Encouragement   .    .  E.  141 

8  Acceptable  Prayer  ....  •'    407 

23  Prudential  Adpce  ....  "143 

2  Timothy. 

12  Confidence  from  Knowledge  M.    8J 

15-18  Onesiphorus E.    34 

1  Grace  in  Christ M.  153 

1  The  Strength  of  Grace    .    .  "165 

16  Paul  deserted E.    54 

17  Paul  assisted "     55 

18  Paul  encouraged     ....  "     56 


Titus. 
Heirship     . 


M.  233 


Philemon. 

17     Christian  Partnership 
22     The  Influence  of  Prayer . 
23-25  Christian  Salutations  .    . 

Hebrews. 


Divine  Sustentation  .  . 
The  Expiation  .... 
Christ  owning  Christians 
Sanctification  .... 
The  Elder  Brother .  .  . 
The  Sufferer  the  Succorer 

Obduracy 

The  Experience  of  Christ 
The  Author  of  Salvation 
Patient  waiting  .... 
Strong  Consolation  .  . 
The  Value  of  Christ  .  . 
The  sure  Anchor  .  .  . 
Former  Days  remembered 
The  true  Riches  .  .  . 
Jacob  a  dying      .... 

Besetting  Sin 

The  Cloud  of  Witnesses 
The  Christian  Race  .  . 
The  awful  Caution      .    . 


I. 

3 

•' 

3 

II. 

11 

" 

11 

» 

17 

" 

18 

III. 

13 

V. 

8 

" 

9 

vt. 

15 

■ 

18 

« 

19 

■ 

19,20 

X. 

32 

« 

34 

XI. 

21 

m 

1 

•• 

1 

■ 

1,2 

■ 

15 

E.  382 
"  353 
«  334 


E.  318 

■  344 

"  30 

"  135 

«  416 

"  367 

"  302 

«  387 

"  400 

"  226 

"  181 

"  233 

"  268 

M.  191 

E.  71 

"  214 

"  303 

"  315 

"  322 

"  175 


III. 
IV. 
V. 


James. 

Spiritual  Engrafting  .  .  . 
A  meek   Reception  of  the 

Word 

Imperfections  acknowledged 
Submission  to  God  .  .  . 
The  strange  Estimate  .  . 
The  Patience  of  Job  .  .  . 
Conversion  of  a  Sinner  .    . 

1  Peter. 

The  Glory  that  followed 
Angelic  Students     .    . 
The    Revelation    of    Jesus 

Christ 

The  Grace  of  Glory  . 
The  Duty  of  Christians 
Christian  Holiness  .  . 
Holy  Vigilance  .  .  . 
Application  to  Christ  . 
The  precious  and  safe  Four. 

dution 


E.  11' 

"  247     /I 

"  53  J— 4>W 

M.  178 

E.  83 

"  84 

M.  60 


"  276 
"  277 
"  278 
"  302 
M.  236 
E.  313 

■  100 


30 


TABLE  OF  TEXTS 


v. 


Chapter    Verse 

II.      7  The  Endearer  of  Christ  . 

■*       7  Christ  precious  . 

"      25  The  Wanderers 

"      25  The  Strayed  restored  . 

III.  22  Christ  entering  Heaven  . 

IV.  2  The  Season  of  Life 
12  Trials  not  strange  . 
1  Future  Glory .  .  . 
7  Care  resigned  .  . 
7  Care  engaged     .    . 


Page 
E.  361 
"  361 
"  134 
"  196 
M.  272 
"  301 
"  83 
E.  371 
"  136 
"    137 


2  Peter. 

I.     4      The  Nature  of  the  Promises  E.  219 
IL     15     Admonitions  concerning  the 

right  Way "     48 

III.     18     Knowledge  increased      .    .  M.  144 

1  John. 

D.      6      The  Christian  Obligation    .  M.  261 

«      12     Little  Children    .....  E.  271 

"      20     The  Holy  Unction  ....  M.  192 
«      30     Extent  of  Christian  Knowl- 

edge "223 

VL      5     The  unless  Saviour    ...  "256 


Chapter    Verse 

III.  16  Love  to  the  Brethren   . 

"       23   The  two  Commandments 

IV.  4      Spiritual  Victory     .... 

3  John. 

2      John's  Friendship  for  Gaius 
8      Helpers  to  the  Truth  .    .    . 

Revelation. 

I.  8  Alpha  and  Omega  .... 
"  9  John's  Character  and  Asso- 
ciates       

"  10  Sabbath  Influences      .    .    . 

H.  13  The  heavenly  High-priest   . 

HL  28  The  Morning  Star  .... 

"  8  A  little  Strength      .... 

"  21  The  Victor 

IV.  4  The  glorified  Throng .    .    . 

"  10  Self-renunciation    .... 

VII.  17  The  heavenly  Shepherd .    . 

VIII.  3, 4  Prayer  presented  by  Christ 

XIX.  16  The  Name  written  .... 

XXI.  4  The  sorrowless  State  .    .    . 

"  6  The  Water  of  Life  free  . 


M. 

fa 

" 

329 

K. 

49 

M. 

20 

E. 

139 

E. 

201 

> 

75 

M.  342 

E. 

45 

M 

293 

E. 

280 

M. 

197 

E. 

230 

M 

17 

" 

346 

E. 

50 

M 

104 

" 

93 

« 

fK 

U'fitbr: 


o 


